1 Corinthians

1 Corinthians front

Introduction to 1 Corinthians

Part 1: General Introduction

Outline of the Book of 1 Corinthians

Opening (1:1–9)
Against divisions (1:10–4:15)
Against sexual immorality (4:16–6:20)
On abstinence (7:1–40)
On food (8:1–11:1)
On head coverings (11:2–16)
On the Lord’s Supper (11:17-34)
On spiritual gifts (12:1–14:40)
On the resurrection of the dead (15:1–58)
On the collection and visits (16:1–12)
Closing: final commands and greetings (16:13–24)

More detailed outlines for each of these sections appear in the chapter introductions.

Who Wrote the Book of 1 Corinthians?

The author identifies himself as Paul the apostle. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Paul first visited the Corinthians during his third time traveling around the Roman Empire (see Acts 18:1–18). After that, Paul wrote this letter while he was in Ephesus (16:8). He lived and proclaimed the gospel there for more than two years (see Acts 19:1–10), and it was sometime during those years that he wrote this letter to the Corinthians.

What Is the Book of 1 Corinthians about?

While Paul was in Ephesus, he learned things about the Corinthians. People from “Chloe” told Paul about “factions” in the Corinthian group (1:11), and the Corinthian believers wrote a letter to him asking questions (7:1). Paul also mentions that he has “heard” things about what they are doing and saying (see 5:1; 11:18; 15:12). He may have learned these things from the people “from Chloe,” from their letter, or from other sources, such as “Stephanas and Fortunatus and Achaicus,” who visited Paul before he wrote this letter (see 16:17). Paul writes his letter in response to what he has learned about how the Corinthians are thinking and acting. He addresses multiple topics in order. You can see these topics in the outline above. Paul focuses on encouraging the Corinthian believers to remain faithful to Jesus and to behave as those who follow Jesus.

How Should the Title of this Book Be Translated?

Translators may choose to call this book by its traditional title, “First Corinthians” or “1 Corinthians.” Or they may choose a clearer title, such as “Paul’s First Letter to the Church in Corinth” or “A First Letter to the Christians in Corinth.” (See: How to Translate Names)

Part 2: Important Religious and Cultural Concepts

What was the city of Corinth like?

Corinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea and in an important location, many travelers and traders came to buy and sell goods there. Therefore, many different kinds of people lived in the city, and there were many wealthy people. Also, people in Corinth worshiped many different gods, and their worship could include food and sexual activity. In this culture, Christians who did not participate in worshiping at least some of the many gods were often considered to be strange, and people would not want to associate with them.

What was the issue that Paul was addressing in this letter?

Paul addresses many specific topics and issues in his letter to the Corinthian believers. These include church unity, sexual behavior, worship practices, food sacrificed to idols, spiritual gifts, and the resurrection. It is possible that all the problems that Paul wishes to correct in these areas come from one single issue in the Corinthian church. It could be that false teachers are leading the Corinthians astray, or it could be that the Corinthians are acting like everyone else in their culture, even when this is not properly following Jesus. Most likely, the Corinthians believed that they had already received all the blessings that Christians will receive when Jesus comes back to the earth. They may have also believed the false teaching that matter and physical things were less important than “spiritual” things. Whatever exactly the primary problem is, what is clear is that the Corinthians were not properly following Jesus in how they were thinking and acting, and Paul writes the letter to guide them back to faithfully following Jesus.

Part 3: Important Translation Issues

What does Paul mean when he talks about “wisdom” and “foolishness”?

These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Paul uses these words to contrast what humans think is wise or foolish with what God thinks is wise or foolish. By doing this, Paul wishes to keep the Corinthians from thinking in ways that other humans consider to be “wise.” Rather, he wishes them to think in ways that God considers to be “wise,” which are ways that the other humans might consider to be “foolish.”

What does Paul mean when he talks about “knowledge”?

Paul uses “knowledge” to refer to comprehending or understanding what is true about God and the world. Paul emphasizes that no one really has “knowledge” without the help of the Holy Spirit. He also wants those who have this “knowledge” to continue to act in ways that respect and honor those who do not have the “knowledge.” In other words, he wants to convince the Corinthians that acting in love toward fellow believers is more valuable than any “knowledge.” So, Paul argues that “knowledge” is valuable, but other things are more important.

What does Paul mean when he talks about “power” and “weakness”?

Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Paul contrasts what humans think is powerful or weak with what God thinks is powerful or weak. By doing this, Paul wishes to keep the Corinthians from acting in ways that other humans think are “powerful.” Rather, he wishes them to act in ways that God considers “powerful,” which are ways that the other humans might consider to be “weak.”

What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?

Paul uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) very frequently in this letter. This metaphor emphasizes that believers are as closely united to Christ as if they were inside him. Paul believes that this is true for all believers, and sometimes he uses “in Christ” simply to identify that what he is speaking about is true for those who believe in Jesus. Other times, he emphasizes union with Christ as the means or the basis for some statement or exhortation. See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: Metaphor)

How should “brothers” be translated?

Many times in this letter, Paul directly addresses or refers to people he calls “brothers.” Often, a direct address to the “brothers” indicates that Paul is beginning a new section. The word “brothers” refers in general to fellow believers, both male and female. Paul uses this word because he considers believers to be as closely united together as siblings in a family. Consider what word or phrase would best express both the reference to fellow believers and the idea that these fellow believers are as close as family members. (See: brother)

How should extended metaphors be translated?

Throughout this letter, Paul uses long or extended metaphors. In 3:1–17, he speaks about children, farming, construction, and temples to discuss how he and others who preach the gospel should relate to the Corinthians. In 5:6–8, he uses the Jewish festival of Passover to encourage the Corinthians to behave in a certain way. In 9:9–11, he uses a farming metaphor to speak about receiving money for preaching the gospel, and in 9:24–27, he uses metaphors related to athletic competitions to encourage the Corinthians to behave in a certain way. In 12:12–27, Paul uses the human body as an analogy and metaphor for the church. Finally, in 15:36–38, 42–44, Paul uses a farming metaphor to speak about the resurrection of the dead. Since these extended metaphors are a significant part of Paul’s argument in these sections, you should retain the metaphors in your translation if possible or express the idea by using an analogy. See the chapter introductions and notes for more information and translation options. (See: Biblical Imagery — Extended Metaphors)

How should rhetorical questions be translated?

Paul asks many questions in this letter. He does not asking these questions because he wants the Corinthians to provide him with information. Rather, he asks these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. If your readers would understand these kinds of questions, you should retain them in your translation. If your readers would understand these kinds of questions, you could supply the answers or express the questions as statements. See the notes on each rhetorical question for the implied answer and ways to translate the question as a statement. (See: Rhetorical Question)

How should euphemisms be translated?

Paul uses euphemisms in multiple places in this letter, particularly when he is discussing sexual activity or death. If possible, use similar euphemisms in your translation. See the notes on each verse that has a euphemism for translation options. (See: Euphemism)

How should “you” and “we” be translated?

Throughout the letter, you should assume that “you,” “your,” and “yours” are plural and refer to the Corinthian believers unless a note specifies that the form of “you” is singular. Similarly, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul, those who work with Paul, and the Corinthian believers unless a notes specifies that the form of “we” excludes the Corinthian believers. (See: Forms of ‘You’ — Singular and Exclusive and Inclusive ‘We’)

What are the major issues in the text of the Book of 1 Corinthians?

In the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: Textual Variants)

“the mystery of God” (2:1). Some ancient manuscripts have this: “the testimony of God.”
“God judges” (5:13). Some ancient manuscripts have this: “God will judge.”
“glorify God in your body” (6:20). Some ancient manuscripts have this: “glorify God in your body and in your spirit, which belong to God.”
“as under the law, not being under the law myself in order to gain those under the law” (9:20). Some ancient manuscripts have this: “as under the law in order to gain those under the law.”
“put the Lord to the test” (10:9). Some ancient manuscripts have this: “put Christ to the test.”
“and conscience—” (10:28). Some ancient manuscripts have this: “and conscience, for the earth and everything in it belong to the Lord—”
“I hand over my body so that I might boast” (13:3). Some ancient manuscripts have this: “I hand over my body to be burned.”
“let him be ignorant” (14:38). Some ancient manuscripts have this: “he is considered ignorant.”
“let us also bear” (15:49). Some ancient manuscripts have this: “we will also bear.”
“Amen” (16:24). Some ancient manuscripts do not have “Amen.”

1 Corinthians 1

1 Corinthians 1 General Notes

Structure and Formatting

Opening (1:1–9)
- Greetings and Blessing (1:1–3)
- Praise and Prayer (1:4–9)
Against divisions (1:10–4:15)
- Divisions, Leaders, and Baptism (1:10–17)
- Wisdom, Foolishness, and Boasting (1:18–31)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verse 19, which are from the Old Testament.

Special Concepts in this Chapter

Disunity

In this chapter, Paul urges the Corinthians to stop dividing up into smaller groups that identify themselves with one specific leader. He mentions some of the leaders, including himself, in 1:12. The Corinthians probably chose these leaders themselves, since there is no evidence that any of the people mentioned in 1:12 were trying to create their own groups. People in the Corinthian church were probably trying to sound wiser or more powerful than other people, so they would choose a group and a leader and say they were better than others. Paul argues against these kinds of divisions first, and then he argues against anyone who tries to sound wiser and more powerful than others.

Wisdom and foolishness

Throughout this chapter, Paul speaks of both wisdom and foolishness. These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Use words in your language that indicate these ideas. (See: wise, wisdom and fool, foolish, folly)

Power and weakness

Throughout this chapter, Paul speaks of both power and weakness. These words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Use words in your language that indicate these ideas (See: power, powerful, powerfully)

Important Figures of Speech in this Chapter

Metaphors about Christ

In this chapter, Paul says that “Christ is the power of God and the wisdom of God” (1:24) and that Christ “was made for us wisdom from God, righteousness, and also sanctification and redemption” (1:30). With these two verses, Paul is not saying that Christ is no longer a person and is instead these abstract ideas. Rather, Paul is speaking in this way because Christ and his work for believers include all of these abstract ideas. Christ’s work is powerful and wise, and gives those who believe in him wisdom, righteousness, sanctification, and redemption. For ways to translate these two statements, see the notes on these two verses.

Rhetorical questions

Paul asks many questions in this chapter. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: Rhetorical Question)

Other Possible Translation Difficulties in this Chapter

Positive and negative uses of “wisdom”

Throughout this chapter, Paul speaks about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.

Using different perspectives

Sometimes, Paul speaks of God as if God were “foolish” and “weak” (1:25) and as if he chose “foolish” and “weak” things (1:27). Paul does not actually think that God is foolish and weak and chooses foolish and weak things. Rather, he is speaking from the perspective of normal human thinking. What God does, from a human perspective, is “weak” and “foolish.” He makes this clear in several verses. For example, in 1:26, Paul says that most of the Corinthians were not wise “according to the flesh.” This is Paul’s way of saying that they were not wise according to human thinking. If possible translate the times Paul speaks from a human perspective with the same words he uses for “weakness” and “foolishness” when he speaks from God’s perspective. If it is necessary to distinguish these uses, use a word or phrase that explains which perspective Paul is using. He does this himself sometimes, and if it is necessary, you can do it in other places as well.

Information presented out of order

The ULT puts parentheses around 1:16 because Paul is speaking about whom he baptized, an idea that fits logically with 1:14 and not as well after 1:15. Paul has remembered someone else that he baptized, and instead of going back and putting that information in 1:14, he includes it in 1:16, interrupting the flow of the argument. If possible, keep 1:16 where it is, and use a form in your language that indicates that Paul is interrupting his argument. If there is no way to do this in your language, you could move 1:16 so that it is between 1:14 and 1:15.

1 Corinthians 1:1

Παῦλος

In this culture, letter writers would give their own names first, referring to themselves in the third person. If your readers would misunderstand this, you can use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “From Paul. I have been” (See: First, Second or Third Person)

Παῦλος

Here and throughout the letter, Paul is the name of a man. (See: How to Translate Names)

κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who is called rather than focusing on the person doing the “calling.” Alternate translation: “whom Christ Jesus called to be an apostle” (See: Active or Passive)

διὰ θελήματος Θεοῦ

Here Paul uses the possessive form to describe the will that God has. If your readers would misunderstand that this phrase refers to what God wills, you could express the idea with a verbal phrase. Alternate translation: “because God desired this” (See: Possession)

καὶ Σωσθένης

This phrase means that Sosthenes is with Paul, and Paul writes the letter for both of them. It does not mean that Sosthenes was the scribe who wrote the letter down. It also does not mean that Sosthenes dictated the letter with Paul, since Paul uses the first-person singular more than the first-person plural in the letter. If there is a way in your language to indicate that Paul writes on behalf of Sosthenes, you can use it here. Alternate translation: “and I write on behalf of Sosthenes” (See: Assumed Knowledge and Implicit Information)

Σωσθένης

Sosthenes is the name of a man. (See: How to Translate Names)

1 Corinthians 1:2

τῇ ἐκκλησίᾳ τοῦ Θεοῦ…τῇ οὔσῃ ἐν Κορίνθῳ

In this culture, after giving their own names, letter writers would name those to whom they sent the letter, referring to them in the third person. If that is confusing in your language, you can use the second person here. Or if your language has a particular way of introducing the recipient of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “This letter is for you who are members of the church of God at Corinth” (See: First, Second or Third Person)

ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ…κλητοῖς ἁγίοις

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are sanctified and called rather than focusing on the person doing the “sanctifying” and “calling.” If you must state who does the actions, Paul implies that “God” does them. Alternate translation: “whom God has sanctified in Christ Jesus, and whom God has called to be saints” (See: Active or Passive)

ἐν Χριστῷ Ἰησοῦ

Paul uses the spatial metaphor in Christ to describe the union of believers with Christ. In this case, being in Christ, or united to Christ, could explain: (1) the means by which God has sanctified the Corinthians. Alternate translation: “by means of your union with Christ Jesus” (2) the reason why God has sanctified the Corinthians. Alternate translation: “because of your union with Christ Jesus” (See: Metaphor)

ἐν παντὶ τόπῳ

Here Paul describes all believers as if they were in every place. He speaks this way to emphasize that believers can be found in many countries, towns, and villages. If your readers would misunderstand in every place, you could indicate that believers are found in many places around the world. Alternate translation: “in many places” (See: Hyperbole)

ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν

Here, to call on the name of someone is an idiom that refers to worshiping and praying to that person. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “who pray to and venerate our Lord” (See: Idiom)

αὐτῶν καὶ ἡμῶν

In the phrase theirs and ours, Paul has left out words that may be needed in some languages to make a complete thought. If you cannot leave out these words in your language, you could supply words such as “who is” and “Lord” to make a complete thought. Alternate translation: “who is Lord over them and us” (See: Ellipsis)

1 Corinthians 1:3

χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ

After stating his name and the name of the person to whom he is writing, Paul adds a blessing for the Corinthians. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness and peace within you from God our Father and the Lord Jesus the Messiah” or “I pray that grace and peace from God our Father and the Lord Jesus the Messiah will always be with you” (See: Blessings)

1 Corinthians 1:4

πάντοτε

Here, always is an exaggeration that the Corinthians would have understood to emphasize how often Paul prays for the Corinthians. If your readers would misunderstand always, you could use a word that indicates frequency. Alternate translation: “consistently” or “frequently” (See: Hyperbole)

τῷ Θεῷ μου

When Paul speaks of my God, he does not mean that this is a different God than the one the Corinthians believe in. Rather, he simply wishes to state that this God is his God. If my God in your translation sounds like it makes a distinction between Paul’s God and the Corinthians’ God, you could use a plural pronoun. Alternate translation: “to our God” (See: Distinguishing Versus Informing or Reminding)

τῇ δοθείσῃ

ἐν Χριστῷ Ἰησοῦ

Paul uses the spatial metaphor in Christ to describe the union of believers with Christ. In this case, being in Christ, or united to Christ, could explain: (1) the means by which God has given grace to the Corinthians. Alternate translation: “by means of your union with Christ Jesus” (2) the reason why God has given grace to the Corinthians. Alternate translation: “because of your union with Christ Jesus” (See: Metaphor)

1 Corinthians 1:5

ὅτι

Here, For introduces an explanation of “the grace of God that was given” in 1:4. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “That is,” (See: Connecting Words and Phrases)

παντὶ

Alternate translation: “every way”

ἐπλουτίσθητε

Here Paul speaks as if the Corinthians had received a lot of money in him. With this language of being rich, Paul means that the Corinthians have received more than they need, and 1:7 shows that what they have received are spiritual blessings and gifts. If your readers would misunderstand being made rich, you could: (1) express this idea with a phrase that refers to how much God has given them. Alternate translation: “you were given many gifts” (2) clarify that Paul speaks of spiritual riches. Alternate translation: “you were made spiritually rich” (See: Metaphor)

ἐπλουτίσθητε

ἐν αὐτῷ

Here, him refers to Jesus, since God the Father is the one who makes the Corinthians rich. If your readers would misunderstand him, you could use the words “Christ” or “Christ Jesus” to make this clear. Alternate translation: “in Christ Jesus” (See: Pronouns — When to Use Them)

παντὶ λόγῳ

If your language does not use an abstract noun for the idea behind word, you could express the idea by using a verb such as “speak” or “say.” Alternate translation: “everything you speak” (See: Abstract Nouns)

πάσῃ γνώσει

If your language does not use an abstract noun for the idea behind knowledge, you could express the idea by using a verb such as “know.” Alternate translation: “everything you know” (See: Abstract Nouns)

1 Corinthians 1:6

καθὼς

Here, just as could introduce: (1) the reason why the Corinthians were made rich. Alternate translation: “which is due to how” (2) a comparison that illustrates how the Corinthians were made rich. Alternate translation: “in the same way that” (See: Connect — Reason-and-Result Relationship)

τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη

In this verse, Paul speaks as if what he told the Corinthians about Christ were testimony he gave as a witness in a court of law. This testimony has been confirmed, just as if other evidence proved to the judge that his testimony was accurate. With this metaphor, Paul reminds the Corinthians that they have believed the message about Christ and that it is now an important part of their lives. If your readers would misunderstand this metaphor, you could express this idea with a comparable metaphor or express it nonfiguratively. Alternate translation: “our message about Christ has been established” (See: Metaphor)

τὸ μαρτύριον τοῦ Χριστοῦ

Here Paul uses the possessive form to speak about a testimony that concerns Christ. If your readers would misunderstand this form, you could make it explicit that Christ is the content of the testimony. Alternate translation: “the testimony about Christ” (See: Possession)

τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is confirmed rather than the person doing the “confirming.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has confirmed the testimony of Christ” (See: Active or Passive)

1 Corinthians 1:7

ὥστε

Here, so that could introduce: (1) a result from “being made rich” in 1:5 and from the confirmation of the “testimony” in 1:6. If you use one of the following alternate translations, you may need to end the previous sentence with a period and begin a new sentence. Alternate translation: “God has made you rich and confirmed our testimony so that” (2) a result from just the confirmation in 1:6. Alternate translation: “God confirmed our testimony among you so that” (See: Connect — Reason-and-Result Relationship)

ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι

Here Paul uses two negative words, not and lack, to express a strong positive meaning. He means that the Corinthians have every spiritual gift that God gives. If your readers would misunderstand this form, you could express this idea in positive form. Alternate translation: “you have every gift” (See: Litotes)

χαρίσματι, ἀπεκδεχομένους

Here, eagerly waiting for introduces something that happens at the same time as not lacking in any gift. If your readers would misunderstand this connection, you could express it explicitly. Alternate translation: “gift while you eagerly wait for” (See: Connect — Simultaneous Time Relationship)

τὴν ἀποκάλυψιν τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ;

Here Paul uses the possessive form to describe a revelation whose content is our Lord Jesus Christ. If your readers would misunderstand this form, you could make this explicit by translating the phrase with a verb with “God” or our Lord Jesus Christ as the subject. Alternate translation: “God to reveal our Lord Jesus Christ” or “our Lord Jesus Christ to be revealed” (See: Possession)

τὴν ἀποκάλυψιν τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ

In this context, it is clear that Paul does not simply mean that knowledge about our Lord Jesus Christ will be revealed. Rather, he means that our Lord Jesus Christ himself will return to earth. If your readers would misunderstand this phrase, you could use a word such as “return” to make this idea clear. Alternate translation: “the return of our Lord Jesus Christ” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 1:8

ὃς

Here, who could refer to: (1) God, who is the implied subject of all the verbs in this section. “If you use the following alternate translation, you may need to end the previous sentence with a period.” If you use one of the following alternate translations, you may need to end the previous sentence with a period. Alternate translation: “It is God who” (2) Jesus, which is the closest name. Alternate translation: “It is Jesus who” (See: Pronouns — When to Use Them)

καὶ βεβαιώσει ὑμᾶς

Here, confirm is the same word that Paul used in 1:6, also translated “confirmed.” Paul uses the word also to remind the reader that he has already used confirmed. If possible, translate confirmed as you did in 1:6. Just as there, here it refers to something or someone that is proved to be true or accurate. In this case, it means that God will make the Corinthians’ faith true to the end. Alternate translation: “will also establish your faith” (See: Translate Unknowns)

ἕως τέλους

The phrase translated to the end means that some activity or state will continue until a definable point in the future. Here it means that God will confirm the Corinthians until their earthly lives end. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “until your race is run” (See: Idiom)

ἀνεγκλήτους

Here, blameless gives the result of God confirming them to the end. If your readers would misunderstand this connection, you could make this connection explicit. Alternate translation: “so that you will be blameless” (See: Connect — Reason-and-Result Relationship)

1 Corinthians 1:9

δι’ οὗ ἐκλήθητε

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are called rather than the person doing the “calling.” Alternate translation: “who called you” (See: Active or Passive)

εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ

Here Paul uses the possessive form to describe fellowship that is with his Son. If your readers would misunderstand this form, you could: (1) use a word such as “with” to make this clear. Alternate translation: “into fellowship with his Son” (2) translate fellowship with a verb such as “share in” or “commune with.” Alternate translation: “to commune with his Son” (See: Possession)

τοῦ Υἱοῦ αὐτοῦ

Son is an important title for Jesus and identifies his relationship with God the Father. (See: Translating Son and Father)

1 Corinthians 1:10

παρακαλῶ δὲ

Here, Now indicates the beginning of a new section. Paul transitions from giving thanks to appealing to the Corinthians to avoid divisions. You could: (1) leave this word untranslated and show the shift in topic by starting a new paragraph. Alternate translation: “I urge” (2) use a word or phrase that indicates the beginning of a new section. Alternate translation: “Next, I urge” (See: Connecting Words and Phrases)

παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ,

In this sentence, the words I urge you are located far from what Paul is urging. If it would be clearer in your language, you could move I urge you so that it comes right before that you all speak. Alternate translation: “Now brothers, through the name of our Lord Jesus Christ, I urge you” (See: Information Structure)

ἀδελφοί

Although brothers is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand brothers, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: When Masculine Words Include Women)

διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ

Here Paul uses the name of Jesus to refer to the authority of Jesus. With this language, he reminds the Corinthians that he is an apostle with authority from Jesus. If your readers would misunderstand the meaning of name, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “on behalf of our Lord Jesus Christ” (See: Metonymy)

τὸ αὐτὸ λέγητε πάντες

In this language, to speak the same thing is an idiom that means that everyone is in agreement, not only in what they speak but also in what they believe and set as goals. If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “you all see eye to eye” (See: Idiom)

σχίσματα

Here, divisions refers to when one group splits into multiple different groups because they have different leaders, beliefs, or opinions. If your readers would misunderstand this word, you could express this idea with a comparable noun or a short phrase that makes this clear. Alternate translation: “opposing parties” (See: Translate Unknowns)

κατηρτισμένοι

Here, joined together refers to putting something into its proper position or state, often returning it to that state. Here, then, it refers to restoring the community to the unity it had and is supposed to have. If your readers would misunderstand the meaning of this word, you could express this idea with a short phrase. Alternate translation: “restored to your previous unity” (See: Translate Unknowns)

ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ

If your language does not use abstract nouns for the ideas behind mind and purpose, you could express the ideas by using verbs such as “think” and “decide” or “choose.” Alternate translation: “by thinking the same things and by choosing the same things” (See: Abstract Nouns)

1 Corinthians 1:11

γάρ

Here, for introduces the reason why Paul is urging them to become united together. If your readers would misunderstand for, you could use a short phrase to express the idea. Alternate translation: “I speak this way because” (See: Connect — Reason-and-Result Relationship)

ἐδηλώθη…μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what was made clear rather than the people making it clear. Alternate translation: “those of Chloe have made it clear to me concerning you, my brothers,” (See: Active or Passive)

ἀδελφοί μου

Although brothers is masculine, Paul is using it to refer to both men or women. If your readers would misunderstand brothers, you could use a nongendered word or refer to both genders. Alternate translation: “my brothers and sisters” (See: When Masculine Words Include Women)

τῶν Χλόης

Here, those of Chloe refers to people who are connected to Chloe and probably live in her house or work for her. Paul does not tell us whether they are family members, slaves, or employees. If your readers would misunderstand the meaning of this phrase, you could use a word or phrase that indicates that these people are related to or dependent on Chloe. Alternate translation: “people connected to Chloe” (See: Assumed Knowledge and Implicit Information)

Χλόης

Chloe is the name of a woman. (See: How to Translate Names)

ἔριδες ἐν ὑμῖν εἰσιν

Here, factions refers to quarrels or strife among groups within a community. These quarrels or fights are not physical but verbal. If possible, use a word that refers to verbal conflict or express the idea with a verbal phrase. Alternate translation: “you have verbal fights with each other” (See: Translate Unknowns)

1 Corinthians 1:12

δὲ

Here, Now introduces a further explanation of what Paul started talking about in 1:11. If your readers would misunderstand the meaning of this word, you could leave the word untranslated or use a word that introduces an explanation. Alternate translation: “Indeed,” (See: Connecting Words and Phrases)

λέγω…τοῦτο,

Here Paul uses the phrase I say this to explain what he meant in the previous verse when he mentioned “factions” (1:11). If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom for explaining what has already been said or express the idea nonfiguratively. Alternate translation: “what I mean is this” (See: Idiom)

τοῦτο, ὅτι

Having both this and that in this sentence may be redundant in your language. If your readers would misunderstand this form, you could use a simpler way to introduce what Paul wants to say. Alternate translation: “that” (See: Making Assumed Knowledge and Implicit Information Explicit)

ἕκαστος ὑμῶν λέγει

Here Paul uses each of you to emphasize that many individuals within the Corinthian congregation are saying these kinds of things. He does not mean that each person says all four of these things. He also does not mean that every single person in the church is making these kinds of claims. Finally, he does not mean that these are the only four claims that they are making. If your readers would misunderstand the form that Paul uses, you could use an expression that singles out many individuals within a group, and you could add a phrase that indicates that these are examples of what they are saying. Alternate translation: “people in your group are saying things like” (See: Hyperbole)

Παύλου…Ἀπολλῶ…Κηφᾶ

Paul, Apollos, and Cephas are the names of three men. Cephas is another name for Peter. (See: How to Translate Names)

ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ

If you cannot use this quotation form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that you are of Paul, or you are of Apollos, or you are of Cephas, or you are of Christ” (See: Direct and Indirect Quotations)

ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ

Here Paul uses the possessive form to indicate that these people claim to be part of a specific leader’s group. If your readers would misunderstand this form, you could express this idea with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul,’ or ‘I follow Apollos,’ or ‘I follow Cephas,’ or ‘I follow Christ.’” (See: Possession)

1 Corinthians 1:13

μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε

In this verse, Paul speaks of himself in the third person. This could sound like he is speaking about a different Paul than himself. If your readers would misunderstand this use of Paul, you could clarify that Paul is naming himself. Alternate translation: “I, Paul, was not crucified for you, was I? Or were you baptized in my name, Paul?” (See: First, Second or Third Person)

μεμέρισται ὁ Χριστός?

Paul asks if Christ has been divided, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their behavior is. If your readers would misunderstand the meaning of this question, you could express the idea with a strong negative statement. Alternate translation: “Christ has certainly not been divided!” (See: Rhetorical Question)

μεμέρισται ὁ Χριστός?

μεμέρισται ὁ Χριστός

Here Paul speaks as if Christ could be divided into pieces and given to different groups. He speaks this way because he identifies the church with the body of Christ. If the church is divided into groups, then the body of Christ has been divided up as well. However, it is absurd to think that Christ’s body has been cut up into pieces, so it is also absurd to divide the church into pieces. If your readers would misunderstand the meaning of this phrase, you could make this connection more explicit. Alternate translation: “Has Christ’s own body been divided, just as your church has been divided?” (See: Metaphor)

μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν

Paul asks if Paul was not crucified, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their thinking is. If your readers would misunderstand this question, you could express the idea with a strong negative statement. Alternate translation: “Paul was certainly not crucified for you!” (See: Rhetorical Question)

μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the one who is crucified rather than whoever does the “crucifying.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “They did not crucify Paul for you, did they?” (See: Active or Passive)

ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε?

Paul asks if they were baptized in the name of Paul, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their thinking is. If your readers would misunderstand this question, you could express the idea with a strong negative statement. Alternate translation: “You were certainly not baptized in the name of Paul!” (See: Rhetorical Question)

ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε?

εἰς τὸ ὄνομα Παύλου

Here Paul uses the word name to refer to authority. What he means is that, when they were baptized, no one used the name of Paul, and therefore they do not belong to his group. Instead, he implicitly asserts that they belong to God, whose name would have been used when they were baptized. If your readers would misunderstand the meaning of this word, you could express this idea by using the word “authority” or by a phrase that includes the language of “belonging.” Alternate translation: “under the authority of Paul” (See: Metonymy)

1 Corinthians 1:14

οὐδένα ὑμῶν ἐβάπτισα, εἰ μὴ

If it would appear in your language that Paul is making a statement here and then contradicting it, you could reword the sentence to avoid using an exception clause. Alternate translation: “I baptized only two of you:” (See: Connect — Exception Clauses)

Κρίσπον…Γάϊον

Crispus and Gaius are the names of two men. (See: How to Translate Names)

1 Corinthians 1:15

ἵνα

Here, so that introduces a purpose or result. In this case, it introduces what results from Paul not baptizing many of the Corinthians. Because he did not baptize almost any of them, they cannot say that they were baptized into his name. If your readers would misunderstand this connection, you could use a word that indicates result, and you could specify that it is the result of Paul not baptizing many of them. Alternate translation, as a new sentence: “The result is that” or “Therefore,” (See: Connect — Goal (Purpose) Relationship)

εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε

εἰς τὸ ἐμὸν ὄνομα

Here, just as in 1:13, Paul uses the word name to refer to authority. What he means is that, when they were baptized, no one used Paul’s name, and therefore they do not belong to his group. If your readers would misunderstand the meaning of this word, you could express this idea by using the word “authority” or by a phrase that includes the language of “belonging.” Alternate translation: “under my authority” (See: Metonymy)

1 Corinthians 1:16

δὲ

Here, Now interrupts the argument and reintroduces the theme of 1:14, which is about whom Paul baptized. If your readers would misunderstand this transition, you could express this idea by using punctuation that indicates a brief aside or parenthesis, or you could use a phrase that introduces when someone remembers something. Alternate translation: “Speaking of baptizing, I remember that” (See: Connecting Words and Phrases)

Στεφανᾶ

Stephanas is the name of a man. (See: How to Translate Names)

οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα

This statement expresses more or less confidence about how many people Paul baptized. It could mean that Paul is: (1) relatively confident that he has thought of everyone he baptized. Alternate translation: “I think that this is everyone that I baptized” (2) less confident that he has thought of everyone he baptized. Alternate translation: “I do not remember if I baptized any others” (See: Translate Unknowns)

εἴ

Paul here uses the condition introduced by if because he wishes to acknowledge that he thinks he has mentioned everyone that he baptized, but he is not sure. If your readers would misunderstand the meaning of this word, you could use a word that expresses uncertainty. Alternate translation: “whether” (See: Connect — Hypothetical Conditions)

1 Corinthians 1:17

γὰρ

Here, For introduces an explanation for why Paul has baptized so few people. If your readers would misunderstand this connection, you could use a word that introduces an explanation, and you could clarify that it explains how little he baptizes. Alternate translation: “I only baptized a few people, because” (See: Connect — Reason-and-Result Relationship)

οὐ…ἀπέστειλέν με Χριστὸς βαπτίζειν, ἀλλὰ εὐαγγελίζεσθαι

If your language would not naturally put the negative statement before the positive statement, you could reverse them and introduce not with wise speech by repeating proclaim. Alternate translation: “Christ sent me to proclaim the gospel, not to baptize. I proclaim the gospel” (See: Information Structure)

ἀλλὰ εὐαγγελίζεσθαι

In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If you do need these words in your language, you could repeat the “sending” language. Alternate translation: “but he sent me to proclaim the gospel” (See: Ellipsis)

οὐκ ἐν σοφίᾳ λόγου

In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If you do need these words in your language, you could repeat the “proclaiming” language. Alternate translation: “I do not proclaim it with wise speech” (See: Ellipsis)

ἵνα

Here, so that introduces the purpose for which Paul does not use “wise speech.” Here, you could use a word or phrase that normally indicates purpose. Alternate translation: “in order that” (See: Connect — Goal (Purpose) Relationship)

μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ

Here Paul speaks as if the cross of Christ were a container that was full of power and which he does not wish to empty of that power. By this, he means that he does not want to take away the power that the cross and the message about it have. If your readers would misunderstand this phrase, you could use a comparable metaphor or express the idea nonfiguratively, including the idea of power. Alternate translation: “the cross of Christ would not lose its power” (See: Metaphor)

μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ

1 Corinthians 1:18

γὰρ

Here, For introduces an explanation of the last part of 1:17. In this verse, then, Paul explains further why he does not use wise speech. If your readers would misunderstand this connection, you could use words that introduce an explanation, and you could briefly restate what Paul is explaining. Alternate translation: “I speak in this way because” (See: Connect — Reason-and-Result Relationship)

ὁ λόγος…ὁ τοῦ σταυροῦ

Here Paul uses the possessive form to speak about a word or a teaching that is about the cross. If your readers would misunderstand this form, you could clarify that the cross is the content of the word. Alternate translation: “the word about the cross” (See: Possession)

τοῦ σταυροῦ

Here, the word cross stands for the event in which Jesus died on the cross. If your readers would misunderstand the meaning of this word, you could include Jesus’ death in your translation. Alternate translation: “of Jesus’s death on the cross” (See: Metonymy)

μωρία ἐστίν

If your language does not use an abstract noun for the idea behind foolishness, you could express the idea by using an adjective such as “foolish.” Alternate translation: “seems foolish” (See: Abstract Nouns)

τοῖς…ἀπολλυμένοις

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are perishing rather than focusing on the person who makes them “perish.” If you must state who does the action, Paul could imply that: (1) they cause or experience the action. Alternate translation: “to those who will experience destruction” (2) God does the action. Alternate translation: “to those whom God will destroy” (See: Active or Passive)

τοῖς δὲ σῳζομένοις ἡμῖν

The description who are being saved distinguishes us from everyone else. It is not just adding information. Use a form in your language that shows that this is a distinguishing phrase. Alternate translation: “but to us, that is, the ones who are being saved” (See: Distinguishing Versus Informing or Reminding)

δύναμις Θεοῦ ἐστιν

Here Paul uses the possessive form to describe power that comes from God. If your readers would misunderstand this form, you could clarify that God is the source of the power. Alternate translation: “power from God” or “God working in power” (See: Possession)

1 Corinthians 1:19

γάρ

Here, For introduces Paul’s evidence that what he said in 1:18 is true. You could use a word that introduces evidence for a claim or leave the word untranslated. Alternate translation: “As” (See: Connecting Words and Phrases)

γέγραπται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Isaiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: Active or Passive)

γέγραπται γάρ

In Paul’s culture, For it is written was a normal way to introduce a quotation from an important text. In this case, the quotation comes from Isaiah 29:14. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in Isaiah” or “For it says in the book of Isaiah” (See: Quotations and Quote Margins)

ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω

If you cannot use this form in your language, you could translate this direct quote as an indirect quote, specifying that God is the subject and including an introductory word such as “that.” Alternate translation: “that God will destroy the wisdom of the wise, and he will frustrate the understanding of the intelligent” (See: Direct and Indirect Quotations)

τὴν σοφίαν τῶν σοφῶν…τὴν σύνεσιν τῶν συνετῶν

In both of these clauses, Paul uses the possessive form to describe wisdom or understanding that belongs to the wise or the intelligent. If your readers would misunderstand this form, you could indicate that wisdom and understanding belong to the wise or the intelligent. Alternate translation: “the wisdom that the wise have … the understanding that the intelligent have” (See: Possession)

τῶν σοφῶν…τῶν συνετῶν

Paul is using the adjectives wise and intelligent as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “of the people who are wise … of the people who are intelligent” (See: Nominal Adjectives)

τῶν συνετῶν

Here, intelligent describes someone who is good at figuring out problems, understanding new ideas, and making smart decisions. Use a word in your language that gets this general idea across. Alternate translation: “of the smart” or “of the clever” (See: Translate Unknowns)

1 Corinthians 1:20

ποῦ σοφός? ποῦ γραμματεύς? ποῦ συνζητητὴς τοῦ αἰῶνος τούτου?

With these questions, Paul is not actually asking about the location of certain people. Rather, he is suggesting to the Corinthians that these kinds of people cannot be found. If your readers would misunderstand these questions, you could express the idea with statements that: (1) assert that these people do not actually have real wisdom, knowledge, or skill. Alternate translation: “The wise person does not really have wisdom. The scholar does not really know much. The debater of this age is not really good at arguing” (2) assert that these people do not exist. Alternate translation: “There is no wise person. There is no scholar. There is no debater of this age” (See: Rhetorical Question)

σοφός…γραμματεύς…συνζητητὴς

Paul uses these singular nouns to identify types of people, but he does not mean just one wise person, scholar, or debater. If your readers would misunderstand this form, you could use a form that identifies a type of person, or you could translate these nouns in plural form. Alternate translation: “the kind of person who has wisdom … the kind of person who is a scholar … the kind of person who is a debater” (See: Generic Noun Phrases)

συνζητητὴς τοῦ αἰῶνος τούτου

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 your readers would misunderstand this form, you could express this idea 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: Possession)

συνζητητὴς

Here, debater refers to a person who spends much of their time arguing about beliefs, values, or actions. If your readers would misunderstand the meaning of this word, you could use a short phrase or a term that expresses this idea better. Alternate translation: “the disputant” (See: Translate Unknowns)

οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with a statement. Alternate translation: “ God has turned the wisdom of the world into foolishness” (See: Rhetorical Question)

τὴν σοφίαν τοῦ κόσμου

Here Paul uses the possessive form to describe wisdom that seems wise according to the standard of this world. If your readers would misunderstand this form, you could express the idea using a relative clause. Alternate translation: “the wisdom that this world values” (See: Possession)

1 Corinthians 1:21

γὰρ

Here, For introduces an explanation of how God has turned the wisdom of the world into foolishness (1:20). 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: Connect — Reason-and-Result Relationship)

ἐπειδὴ…οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεόν, εὐδόκησεν ὁ Θεὸς

Here, since introduces the reason for the second half of the verse, which , begins with God was pleased. If your readers would misunderstand this connection, 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: Connect — Reason-and-Result Relationship)

ἐν τῇ σοφίᾳ τοῦ Θεοῦ

Here Paul uses the possessive form to speak of wisdom that God uses when he makes decisions or acts. If your readers would misunderstand this form, you could express the idea 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: Possession)

ὁ κόσμος

Here Paul uses world to refer to the humans that are part of the world. If your readers would misunderstand the meaning of this word, you could translate world with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: Synecdoche)

τῆς μωρίας τοῦ κηρύγματος

Here Paul uses the possessive form to speak of preaching that is characterized by foolishness. If your readers would misunderstand this form, you could express the idea by translating foolishness as an adjective describing the preaching or the content of the preaching. Alternate translation: “the foolish preaching” or “the foolish message that we preach” (See: Possession)

τῆς μωρίας

Paul describes the preaching as foolishness. He does not actually think his message is foolish. Instead, he speaks from the perspective of the world and its wisdom, because the message is foolish to the world. If your readers would misunderstand this way of speaking, you could use an expression that indicates that Paul is using irony or speaking from another person’s perspective. Alternate translation: “the so-called foolishness” (See: Irony)

1 Corinthians 1:22

ἐπειδὴ καὶ Ἰουδαῖοι

Here, For sets up the contrast between this verse and what Paul says in the next verse. If your language has a way to begin a contrast, you could use it here. Otherwise, you could leave the word untranslated. Alternate translation: “It is indeed true that Jews” (See: Connecting Words and Phrases)

Ἰουδαῖοι…Ἕλληνες

By using the words translated Jews and Greeks, Paul is not saying that every single Jewish and Greek person does these things. Instead, he is generalizing, identifying common patterns among people who are Jewish and Greek. If your readers would misunderstand this form, you could clarify that not all Jews and Greeks are meant. Alternate translation: “most Jews … most Greeks” (See: Hyperbole)

Ἕλληνες

Here, Greeks does not refer only to people who are ethnically Greek. However, it also does not refer to everyone who is not a Jew. Rather, it refers to people who speak the Greek language and who value the philosophy and education that are part of Greek culture. If your readers would misunderstand the meaning of this word, you could use a word or phrase that identifies these people by their interests and values more than by their ethnicity. Alternate translation: “people who value Greek philosophy” or “people who had a Greek education” (See: Translate Unknowns)

1 Corinthians 1:23

δὲ

Here Paul continues the contrast he set up in 1:22. Jews seek signs, and Greeks seek wisdom, but Paul and those like him proclaim that the Messiah was crucified. If your readers would misunderstand this connection, you could use a word or phrase that indicates a strong contrast between behavior or beliefs. Alternate translation: “In contrast with them,” (See: Connect — Contrast Relationship)

ἡμεῖς

Here, we refers to Paul and others who proclaim the gospel with him. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

Χριστὸν ἐσταυρωμένον

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Christ who was crucified rather than the person doing the “crucifying.” If you must state who does the action, you could express the idea with: (1) Christ as the subject. Alternate translation: “that Christ laid down his life on the cross” (2) an indefinite or vague subject. Alternate translation: “that they crucified Christ” (See: Active or Passive)

σκάνδαλον

Paul uses stumbling block to indicate that the message about “Christ crucified” causes offense or repulses many Jews. If your readers would misunderstand the meaning of this word, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “a repulsive concept” or “an unacceptable idea” (See: Metaphor)

Ἰουδαίοις…ἔθνεσιν

By using the words translated Jews and Gentiles, Paul is not saying that every single Jewish and Gentile person responds to the gospel in these ways. Instead, he is generalizing, identifying common patterns among people who are Jewish and Gentile. If your readers would misunderstand this form, you could clarify that not all Jews and Gentiles are meant. Alternate translation: “to most Jews … to most Gentiles” (See: Hyperbole)

1 Corinthians 1:24

δὲ

Here Paul uses But to contrast those who are called and the “Jews” and “Gentiles” in 1:23. If your readers would misunderstand this connection, you could use a word or phrase that contrasts people and their thinking. Alternate translation: “In contrast with them,” (See: Connect — Contrast Relationship)

αὐτοῖς…τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν Θεοῦ δύναμιν, καὶ Θεοῦ σοφίαν

Paul here puts the people he is talking about first before he makes a statement about them. If this is unnatural in your language, you could: (1) phrase the sentence so that those who are called is the subject of the whole sentence. Alternate translation: “those who are called, both Jews and Greeks, know that Christ is the power of God and the wisdom of God” (2) move to those who are called to the end of the sentence. Alternate translation: “Christ is the power of God and the wisdom of God to those who are called, both Jews and Greeks” (See: Information Structure)

αὐτοῖς…τοῖς κλητοῖς

Paul uses the third person to speak about those whom God has called, because he is speaking of the group as a category in comparison with Jews who find the gospel a stumbling block and Gentiles who find the gospel to be foolish. He does not use the third person because he excludes himself or the Corinthians from this category. If your readers would misunderstand this form, you could express the idea with the first person. Alternate translation: “to those of us who are called” (See: First, Second or Third Person)

τοῖς κλητοῖς

Ἕλλησιν

Χριστὸν

Here, the word Christ could refer to: (1) the message about the work of Christ. Alternate translation: “the message about Christ” (2) the work of Christ, especially his death. Alternate translation: “Christ’s work” or “Christ’s death” (See: Metonymy)

Θεοῦ δύναμιν

Here Paul uses the possessive form to speak of power that comes from God. If your readers would misunderstand this form, you could clarify that God is the source of the power. Alternate translation: “power from God” or “God acting powerfully” (See: Possession)

Θεοῦ σοφίαν

Here Paul uses the possessive form to speak of wisdom that comes from God. If your readers would misunderstand this form, you could clarify that God is the source of the wisdom. Alternate translation: “wisdom from God” or “God giving wisdom” (See: Possession)

1 Corinthians 1:25

ὅτι

Here, For introduces the reason why the seemingly foolish message about Christ is power and wisdom (1:24). If your readers would misunderstand this connection, you could use a word that introduces a reason or a short phrase that connects this verse to the previous verse or verses. Alternate translation: “God works through foolishness because” (See: Connect — Reason-and-Result Relationship)

τὸ μωρὸν τοῦ Θεοῦ…τὸ ἀσθενὲς τοῦ Θεοῦ

Paul describes God as having foolishness and weakness. He does not actually think that God is weak and foolish, but he is speaking of them from the perspective of the world and its wisdom. From the perspective of the world, Paul’s God is indeed foolish and weak. What Paul means to say is that what the world sees as foolishness and weakness is still wiser and stronger than anything that humans have to offer. If your readers would misunderstand this way of speaking, you could use an expression that indicates that Paul is using irony or speaking from another person’s perspective. Alternate translation: “the apparent foolishness of God … the apparent weakness of God” (See: Irony)

τῶν ἀνθρώπων

The words translated men in both places in this verse do not refer just to male people. Rather, Paul means any human of any sex. If your readers would misunderstand men, you could refer to both genders or use a gender-neutral word. Alternate translation: “women and men … women and men” (See: When Masculine Words Include Women)

τὸ μωρὸν τοῦ Θεοῦ…ἐστίν

Here Paul uses the possessive form to describe foolishness that comes from God. If your readers would misunderstand this form, you could express the idea with a phrase that indicates that God does foolishness. Alternate translation: “the foolish things that God does are” (See: Possession)

σοφώτερον τῶν ἀνθρώπων ἐστίν

Paul does not include all the words that are needed in many languages to make a complete comparison. If you do need these words in your language, you could add whatever is needed to make the comparison complete, such “the wisdom.” Alternate translation: “is wiser than the wisdom of men” (See: Ellipsis)

τὸ ἀσθενὲς τοῦ Θεοῦ

Here Paul uses the possessive form to describe weakness that comes from God. If your readers would misunderstand this form, you could translate this idea with a phrase that indicates that God does weakness. Alternate translation: “the weak things that God does are” (See: Possession)

ἰσχυρότερον τῶν ἀνθρώπων

Paul does not include all the words that are needed in many languages to make a complete comparison. If you do need these words in your language, you could add whatever is needed to make the comparison complete, such “the strength.” Alternate translation: “stronger than the strength of men” (See: Ellipsis)

1 Corinthians 1:26

γὰρ

Here, For introduces proof for or examples of what Paul has claimed so far about God choosing to work through foolishness and weakness. If your readers would misunderstand this connection, you could use a word or phrase that introduces examples or support. Alternate translation: “For instance,” (See: Connecting Words and Phrases)

τὴν κλῆσιν ὑμῶν

Here, calling refers primarily to who the Corinthians were at the time of their calling. It does not primarily refer to God’s act in calling them. If your readers would misunderstand the meaning of this word, you can emphasize this aspect in your translation. Alternate translation: “who you were at your calling” (See: Synecdoche)

ἀδελφοί

Here, brothers does not just refer to men but to people of any sex. If your readers would misunderstand brothers, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: When Masculine Words Include Women)

οὐ πολλοὶ

Here Paul uses a form that can more easily be stated in inverse form in many languages. If: (1) your language would most naturally put not with the verb instead of many, you could do so here. Alternate translation: “many were not … many were not … and many were not” (2) your language would most naturally use a word that indicates a small number of people here, you could use it without not. Alternate translation: “few … few … and few” (See: Litotes)

οὐ πολλοὶ

While Paul does not explicitly state that not many refers to the Corinthians, he is referring to the Corinthians when he says not many. If your readers would misunderstand this form, you could insert “you.” Alternate translation: “not many of you … not many of you … and not many of you” (See: Pronouns — When to Use Them)

οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς

Paul here uses the phrase according to the flesh to clarify what he means by wise, and also powerful, and also of noble birth, not just wise. If your readers would misunderstand what according to the flesh modifies, you could move the phrase so that it is clear that it modifies all three of these statements. Alternate translation: “according to the flesh, not many were wise, not many were powerful, and not many were of noble birth (See: Information Structure)

κατὰ σάρκα

Here Paul uses the phrase according to the flesh to refer to human ways of thinking. If your readers would misunderstand the meaning of this phrase, you could express the idiom according to the flesh with a phrase that refers to human values or perspectives. Alternate translation: “according to human definitions” or “according to what humans value” (See: Idiom)

1 Corinthians 1:27

ἀλλὰ

Here Paul introduces a contrast. He is contrasting God chose the foolish things with what a person might expect about how God would treat foolish and weak people like the Corinthians. He is not contrasting how God chose the foolish things with the statements in the previous verse about the foolishness and weakness of the Corinthians. If your readers would misunderstand this contrast, you could clarify that Paul writes But to contrast this statement with what a person might expect about God. Alternate translation: “Despite what might be expected,” (See: Connect — Contrast Relationship)

τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ τοὺς σοφούς; καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ τὰ ἰσχυρά

Here Paul makes two very similar statements in which foolish goes with weak and wise goes with strong. These two statements are almost synonymous, and Paul repeats himself to emphasize the point. If your readers would misunderstand why Paul uses two parallel sentences, and if the repetition would not emphasize the point, you could combine the two sentences into one. Alternate translation: “God chose the unimportant things of the world in order that he might shame the important things” or “God chose the foolish and weak things of the world in order that he might shame the wise and strong” (See: Parallelism)

τὰ μωρὰ τοῦ κόσμου…τὰ ἀσθενῆ τοῦ κόσμου

Paul uses the possessive form twice to clarify that the foolish things and weak things are only foolish and weak from the perspective of the world. If your readers would misunderstand this form, you could express the idea with a phrase such as “according to the world.” Alternate translation: “things that are foolish according to the world … things that are weak according to the world” (See: Possession)

τοῦ κόσμου

When Paul uses the world in this context, he is not referring primarily to everything that God has made. Rather, he uses the world to refer to human beings. If your readers would misunderstand the world, you could use an expression that refers to human beings in general. Alternate translation: “of people … of people” (See: Synecdoche)

ἵνα

Here, in order that could introduce: (1) the purpose for which God chose the foolish things of the world and the weak things of the world. Alternate translation: “so that … so that” (2) what happened when God chose the foolish things of the world and the weak things of the world. Alternate translation: “with the result that … with the result that” (See: Connect — Goal (Purpose) Relationship)

τοὺς σοφούς…τὰ ἰσχυρά

Paul uses the adjective wise to describe a group of people, and he uses the adjective strong to describe a group of people and things. Your language may use adjectives in the same way. If not, you could translate these two adjectives with noun phrases. Alternate translation: “people who are wise … people and things which are strong” (See: Nominal Adjectives)

1 Corinthians 1:28

τοῦ κόσμου…ἐξελέξατο ὁ Θεός,…ἵνα

In this verse, Paul repeats many of the words from the parallel parts of the previous verse. He does this because, in his culture, repeating the same idea with different examples was more convincing than using just one example. If possible, translate these words the same way that you translated them in 1:27. You could remove or change some of the words if it makes the sentence sound more convincing. Alternate translation: “he chose … of the world … in order that” (See: Parallelism)

τὰ ἀγενῆ

Here, base things is the opposite of the word translated “of noble birth” in 1:26. Paul uses it to refer to things and people that were not considered important or powerful in his culture. If your readers would misunderstand base things, you could use a word or phrase that refers to people and things that have low status or low importance. Alternate translation: “the marginalized things” (See: Translate Unknowns)

τὰ ἐξουθενημένα

While base things refers to a person’s status or a thing’s status, the word translated despised things refers to how people treat other people or things that have low status. Usually, people badly treat others whom they consider to be of lower status, ignoring them or mocking them. That is what Paul means when he says despised. If your readers would misunderstand despised things, you could use a word or phrase that refers to how people mistreat others of lower status. Alternate translation: “the scorned things” or “the things people treat with contempt” (See: Translate Unknowns)

τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα

Here Paul uses of the world to describe both the base things and the despised things. As in 1:27, he uses the possessive form to clarify that base things and the despised things are only base and despised from the perspective of the world. If your readers would misunderstand of the world, you could express the idea with a phrase such as “according to the world.” Alternate translation: “the base things and the despised things according to the world” (See: Possession)

τοῦ κόσμου

τὰ μὴ ὄντα

Here Paul further describes the base things and the despised things as if they were things that are not. He does not mean that the base and despised things do not exist. Instead, he is identifying how people often ignore the base and despised things, just as if they did not exist at all. If your readers would misunderstand the things that are not, you could use a comparable phrase or express the idea nonfiguratively. Alternate translation: “the things that people ignore” (See: Hyperbole)

ἵνα

Here, in order that could introduce: (1) the purpose for which God chose the base things and the despised things of the world, the things that are not. Alternate translation: “so that” (2) what happened when God chose the base things and the despised things of the world, the things that are not. Alternate translation: “with the result that” (See: Connect — Goal (Purpose) Relationship)

καταργήσῃ

Here, he might bring to nothing refers to making something ineffective, useless, or irrelevant. What Paul means is that God has made the things that are unimportant and without function because he instead worked through the things that are not. If your readers would misunderstand bring to nothing, you could use a word or phrase that indicates that a person has acted so that something else is no longer important, useful, or effective. Alternate translation: “he might tear down” or “render ineffective” (See: Translate Unknowns)

τὰ ὄντα

In this context, the things that are does not refer primarily to things that exist. Rather, it refers primarily to things that are important in society and culture. If your readers would misunderstand the things that are, you could use a comparable phrase that refers to important or significant things and people in your culture. Alternate translation: “the things that people care about” (See: Idiom)

1 Corinthians 1:29

ὅπως

Here, so that introduces a final goal. In 1:28–29, Paul uses “in order that” to introduce immediate goals, but here, so that is the overall goal. If your readers would misunderstand so that, you could use a word or phrase that introduces a final or overall goal, making sure to distinguish it from the words you used in 1:28–29, if possible. Alternate translation: “so that, in the end,” (See: Connect — Goal (Purpose) Relationship)

μὴ…πᾶσα σὰρξ

Paul uses the word flesh to refer to humans. Unlike in many other places in his letters, flesh does not indicate sinful and weak humanity. Instead, it simply refers to humans compared to their creator, God. If your readers would misunderstand flesh, you could use a word or phrase that commonly refers to people in general, especially if it includes the idea that people are created by God. Alternate translation: “no creature” (See: Idiom)

ἐνώπιον τοῦ Θεοῦ

Here Paul speaks of people not boasting before God, as if they were standing in front of God. With this way of talking, Paul means that people are acting as if they could see God and God could see them. This means that they recognize that God knows what they say and do. If your readers would misunderstand this figure of speech, you could use a comparable phrase that indicates that someone recognizes that God knows what they are doing and thinking. Alternate translation: “when they know that God sees them” or “while God looks on” (See: Metaphor)

1 Corinthians 1:30

δὲ

Here, But introduces a slight contrast between people who might boast and the Corinthians who are united to Christ. However, But primarily means that Paul is moving to the next step in his argument. If But would not express this idea in your language, you could use a word that indicates that the author is moving on to the next step, or you could leave it untranslated. Alternate translation: “Now” (See: Connecting Words and Phrases)

ἐξ αὐτοῦ…ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ

While because of him, you are in Christ Jesus is not written the way most passive sentences are, this construction is like a passive sentence and may be difficult to represent in your language. What because of him means is that God is the source of how the Corinthians are in Christ Jesus. If your readers would misunderstand this form, you could rephrase these words so that “God” is the subject who makes it so that you are in Christ Jesus. Alternate translation: “he puts you in Christ Jesus” (See: Active or Passive)

αὐτοῦ

Here, of him refers to God. If your readers would misunderstand to whom him refers, you could use the name “God” here. Alternate translation: “of God” (See: Pronouns — When to Use Them)

ἐν Χριστῷ Ἰησοῦ

Paul uses the spatial metaphor in Christ Jesus to describe the union of believers with Christ. In this case, being in Christ Jesus, or united to Christ Jesus, explains how Christ Jesus can be wisdom, righteousness, sanctification, and redemption for the Corinthians. Alternate translation: “in union with Christ Jesus” (See: Metaphor)

ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ, δικαιοσύνη τε, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις;

Here Paul uses language and structure that is very similar to what he used in 1:24. Refer back to that verse to help you translate this verse. When Paul says that Jesus was made for us wisdom and righteousness, and also sanctification and redemption, he does not mean that Jesus has become these abstract ideas. Instead, he means that Jesus is the source of wisdom, righteousness, sanctification, and redemption for us who are in Christ Jesus. If your readers would misunderstand this figure of speech, you could include some clarifying words such as “the source of.” Alternate translation: “who was made for us the source of wisdom from God, the source of righteousness, and also the source of sanctification and redemption” (See: Metaphor)

ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Christ Jesus, who was made for us wisdom, rather than focusing on the person “making” him wisdom. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “whom God made for us wisdom from himself” or “whom God made to be wisdom for us” (See: Active or Passive)

ὃς

Here, who refers to Christ Jesus. If your readers would misunderstand to whom who refers, you could write the name of Christ Jesus instead of using who or along with who. Alternate translation: “the Christ who” (See: Pronouns — When to Use Them)

σοφία…ἀπὸ Θεοῦ, δικαιοσύνη τε, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις

If your language does not use abstract nouns for the ideas behind wisdom, righteousness, sanctification, and redemption, you could express the ideas by using verbs with God as the subject. Alternate translation: “a person through whom God taught us, judged us not guilty, and also set us apart for himself and set us free” (See: Abstract Nouns)

1 Corinthians 1:31

ἵνα

Here, so that could introduce: (1) the result of everything he has said about God being the one who chooses and acts. If you use one of the following alternate translation, you may need to add a period before it. Alternate translation: “Because of all this” or “Therefore” (2) the purpose for which God chose the weak and foolish. Alternate translation: “in order that” (See: Connect — Reason-and-Result Relationship)

ἵνα καθὼς γέγραπται

Here Paul leaves out some words that might be required in your language to make a complete thought. If your language does need these words, you could supply words such as “we should do.” Alternate translation: “so that we should behave just as it is written” (See: Ellipsis)

καθὼς γέγραπται, ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω

If it would be unnatural in your language to put just as it is written before the quotation, you could put just as it is written at the end of the sentence. Alternate translation: “‘Let the one who boasts, boast in the Lord,’ just as it is written” (See: Information Structure)

καθὼς γέγραπται

In Paul’s culture, just as it is written is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Jeremiah the prophet (see Jeremiah 9:24). If your readers would misunderstand this form, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Jeremiah the prophet” (See: Quotations and Quote Margins)

γέγραπται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Jeremiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: Active or Passive)

ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could: (1) translate this one as a conditional sentence, adding “if.” Alternate translation: “If people want to boast, they should boast in the Lord” (2) translate this one using a word such as “should.” Alternate translation: “Anyone who boasts should boast in the Lord” (See: Imperatives — Other Uses)

ἐν Κυρίῳ καυχάσθω

When Paul says that someone can boast in the Lord, he does not mean that they are inside the Lord. Rather, he means that they are boasting about the Lord and what he has done. If your readers would misunderstand boast in the Lord, you could use a comparable phrase that indicates that someone is boasting about someone else. Alternate translation: “Let … boast with reference to the Lord” (See: Idiom)

1 Corinthians 2

1 Corinthians 2 General Notes

Structure and Formatting

Against divisions (1:10–4:15)
- Paul’s attitude among the Corinthians (2:1–5)
- The wisdom of God, revealed by the Spirit (2:6–16)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.

Special Concepts in this Chapter

Wisdom and foolishness

Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: wise, wisdom and fool, foolish, folly)

Power and weakness

Throughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: power, powerful, powerfully)

The Spirit

Paul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in 2:12 refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in 2:11 refers to the nonphysical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” (2:13; 2:15) and the adverb form “spiritually” (2:14). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” (2:14), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: Holy Spirit, Spirit of God, Spirit of the Lord, Spirit)

The Mystery

Paul speaks of a “mystery” in 2:1; 2:7. This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: reveal, revealed, revelation)

Important Figures of Speech in this Chapter

The deep things of God

In 2:10, Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.

Other Possible Translation Difficulties in this Chapter

The rulers of this age

In 2:6; 2:8, Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus (2:8). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: rule, reign, ruler, prefect, official, leader and age, aged)

Positive and negative uses of “wisdom”

Just as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.

First-person singular and plural

Paul uses the first-person singular in 2:1–5 because in these verses he speaks of his own time among the Corinthians. He switches to the first-person plural in 2:6–16 because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In 2:6–16, the first-person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first-person plural will include the Corinthians unless a note specifies that it does not include them. (See: Exclusive and Inclusive ‘We’)

1 Corinthians 2:1

κἀγὼ

Here, And I introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul preaches the gospel in weak and foolish ways. If your readers would misunderstand this connection, you could express the idea with a word or phrase that introduces an example or a comparison. Alternate translation: “In the same way, I” (See: Connecting Words and Phrases)

ἀδελφοί

Although brothers is masculine, Paul is using it to refer to both men or women. If your readers would misunderstand brothers, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters”(See: When Masculine Words Include Women)

ἐλθὼν πρὸς ὑμᾶς…ἦλθον οὐ

Here Paul twice says that he has come to them. This is a structure that makes sense in Paul’s language. However, if your readers would misunderstand this repetition, you could: (1) translate the first come with a different word, such as “visit.” Alternate translation: “having visited you, did not come” (2) combine these two phrases. Alternate translation: “did not come to you” (See: Making Assumed Knowledge and Implicit Information Explicit)

ἐλθὼν πρὸς ὑμᾶς

The phrase having come to you gives background information. It describes what happened before Paul did not come with superiority of speech or of wisdom. If your readers would misunderstand this connection, you could clarify by using a word that introduces action that has already occurred. Alternate translation: “after I came to you” or “when I came to you” (See: Connect — Background Information)

ἐλθὼν πρὸς ὑμᾶς…ἦλθον οὐ

Here Paul is speaking about how he had previously visited the Corinthians. Use a form in your language that refers to a past visit. Alternate translation: “after arriving where you live, did not arrive” (See: Go and Come)

ὑπεροχὴν λόγου ἢ σοφίας

Here Paul uses the possessive form to describe speech and wisdom that have superiority. If your readers would misunderstand the meaning of this form, you could express the idea by translating superiority as an adjective. Alternate translation: “superior speech or superior wisdom” (See: Possession)

ὑπεροχὴν λόγου ἢ σοφίας

Here, superiority refers to how something or someone has more authority, skill, knowledge, or power than something or someone else. If your readers would misunderstand the meaning of this word, you could express the idea with a comparable word or a short description. Alternate translation: “greatness of speech or of wisdom” or “speech or wisdom that was better than what others have” (See: Translate Unknowns)

σοφίας, καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ Θεοῦ

The phrase proclaiming to you the mystery of God gives the situation in which Paul did not come with superiority of speech or of wisdom. If your readers would misunderstand this connection, you could make it explicit by including a word that indicates that these things are happening at the same time. Alternate translation: “or wisdom when I proclaimed to you the mystery of God” (See: Connect — Simultaneous Time Relationship)

τὸ μυστήριον τοῦ Θεοῦ

Here Paul uses the possessive form to describe a mystery that is: (1) revealed by God. Alternate translation: “the mystery given by God” or “the mystery from God” (2) about God. Alternate translation: “the mystery about God” or “the mystery concerning God” (See: Possession)

μυστήριον

In Paul’s language, mystery and “testimony” look and sound very similar. While some early and important manuscripts have “testimony” here, other early and important manuscripts have mystery. Unless there is a good reason to translate “testimony,” it is best to follow the ULT here. (See: Textual Variants)

1 Corinthians 2:2

οὐ…ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν

Here Paul speaks as if he decides to forget all his knowledge and become ignorant of everything except Jesus Christ. This is an exaggeration that the Corinthians would have understood as emphasis on Paul’s sharp focus on Jesus Christ as the one thing he wished to tell the Corinthians about. If your readers would misunderstand this exaggeration, you could use a phrase that indicates that it is an exaggeration or express the idea nonfiguratively. Alternate translation: “I decided to speak among you only about Jesus Christ” (See: Hyperbole)

οὐ…ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον

If it would appear in your language that Paul makes a strong statement about knowing nothing and then contradicts it, you could reword this sentence so that there is no except. Alternate translation: “I decided that among you I would only know Jesus Christ and him crucified” (See: Connect — Exception Clauses)

τοῦτον ἐσταυρωμένον

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Jesus Christ who was crucified rather than the person doing the “crucifying.” If you must state who does the action, you could express the idea with: (1) Christ as the subject. Alternate translation: “how he laid down his life on the cross” (2) an indefinite or vague subject. Alternate translation: “how they crucified him” (See: Active or Passive)

1 Corinthians 2:3

κἀγὼ

Here, And I is the same word Paul used to introduce 2:1. It again introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul himself was weak and foolish. If your readers would misunderstand this connection, you could express the idea with a word or phrase that introduces an example or a comparison. Alternate translation: “Just as I did not use superior words and wisdom, I myself” (See: Connecting Words and Phrases)

κἀγὼ…ἐγενόμην πρὸς ὑμᾶς

Alternate translation: “And I remained with you”

ἐν ἀσθενείᾳ, καὶ ἐν φόβῳ, καὶ ἐν τρόμῳ πολλῷ,

If your language does not use abstract nouns for the ideas behind weakness, fear, and trembling, you could express the ideas by using adjectives or verbs. Alternate translation: “as a weak, fearful, and frequently trembling person” or “while I ailed, feared, and often trembled” (See: Abstract Nouns)

1 Corinthians 2:4

ὁ λόγος μου καὶ τὸ κήρυγμά μου, οὐκ ἐν πειθοῖς σοφίας λόγοις

Here Paul does not use the verb were in his sentence. In English, this word is essential, so it has been included in the ULT. If you can translate this sentence without were, you could do so here. Otherwise, you could retain were as it appears in the ULT. (See: Ellipsis)

ὁ λόγος μου καὶ τὸ κήρυγμά μου, οὐκ

If your language does not use abstract nouns for the ideas behind word and proclamation, you could express the ideas by using verbs such as “speak” or “talk” and “proclaim.” Alternate translation: “I spoke and proclaimed a message not” (See: Abstract Nouns)

ἐν πειθοῖς σοφίας λόγοις

If your language does not use abstract nouns for the ideas behind words and wisdom, you could express the ideas by using a verb such as “speak” or “talk” and an adverb such as “wisely.” Alternate translation: “based on speaking persuasively and wisely” (See: Abstract Nouns)

πειθοῖς σοφίας λόγοις

Here Paul uses the possessive form to identify the words as containing wisdom. If your readers would misunderstand this form, you could express the idea by translating wisdom with an adjective such as “wise.” Alternate translation: “wise, persuasive words” (See: Possession)

ἀλλ’ ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως;

Here Paul has omitted some words that may be necessary to make a complete thought in your language. If your language needs these words, you could add them here, supplying the idea from earlier in the verse. Alternate translation: “but my word and my proclamation were with a demonstration of the Spirit and of power” (See: Ellipsis)

ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως

If your language does not use abstract nouns for the ideas behind demonstration and power, you could express the ideas by using a verb such as “demonstrate” or “show” and an adverb such as “powerfully.” Alternate translation: “based on demonstrating the Spirit and how he works powerfully” (See: Abstract Nouns)

ἀποδείξει Πνεύματος καὶ δυνάμεως

Here Paul uses the possessive form to describe a demonstration that: (1) comes from the Spirit and power. Alternate translation: “a demonstration by the Spirit and by power” (2) proves that the Spirit and power are present. Alternate translation: “a demonstration of the presence of the Spirit and of power” (See: Possession)

ἀποδείξει

Here, demonstration refers to proving or showing that something is true. If your readers would misunderstand the meaning of this word, you could use a comparable expression. Alternate translation: “a validation” or “a confirmation” (See: Translate Unknowns)

Πνεύματος καὶ δυνάμεως

This phrase expresses a single idea by using two words connected with and. The word Spirit tells who is acting in power. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use and. Alternate translation: “of the Spirit’s power” (See: Hendiadys)

1 Corinthians 2:5

ἡ πίστις ὑμῶν, μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων, ἀλλ’ ἐν δυνάμει Θεοῦ

Here, when someone has faith that is in something, the word in signals what the faith is based on. Unlike in many other cases, in does not introduce what it is that people trust. If your readers would misunderstand the meaning of this phrase, you could translate in with a word or phrase that indicates the basis of the faith. Alternate translation: “your faith might not be based on the wisdom of men but be based on the power of God” (See: Idiom)

ἡ πίστις ὑμῶν, μὴ ᾖ

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: Abstract Nouns)

σοφίᾳ ἀνθρώπων

Here Paul uses the possessive form to describe what men think is wisdom. If your readers would misunderstand this form, you could express the idea by translating men with an adjective such as “human.” Alternate translation: “in human wisdom” (See: Possession)

ἀνθρώπων

Although men is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand men, you could use a nongendered word or refer to both genders. Alternate translation: “of people” (See: When Masculine Words Include Women)

δυνάμει Θεοῦ

Here Paul uses the possessive form to speak of power that God has and shows. If your readers would misunderstand the meaning of this phrase, you could express the idea by translating power as a verb or adverb with God as the subject. Alternate translation: “God working powerfully” (See: Possession)

1 Corinthians 2:6

δὲ

Here, Now introduces a contrast with what Paul has said in 2:4–5. 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 your readers would misunderstand Now, you could express the idea by using a word that introduces a contrast. Alternate translation: “In spite of this,” (See: Connect — Contrast Relationship)

λαλοῦμεν

Here, we refers to Paul and others like him who preach the gospel. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

σοφίαν

If your language does not use an abstract noun for the idea behind wisdom, you could 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: Abstract Nouns)

τοῖς τελείοις

Paul is using the adjective mature as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate mature with a noun phrase or a relative clause. Alternate translation: “those who are mature” (See: Nominal Adjectives)

σοφίαν δὲ, οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου

Here Paul uses the possessive form to describe wisdom that fits with the standards and values of this age and that rulers of this age value. If your readers would misunderstand this form, you could express the idea by using verbal phrases. Alternate translation: “but not wisdom that fits with this age nor wisdom that the rulers of this age value” (See: Possession)

σοφίαν δὲ, οὐ

Here Paul omits some words that may be needed in your language to make this a complete thought. If your language does need these words, you could supply them from earlier in the verse. Alternate translation: “but we do not speak wisdom” (See: Ellipsis)

τῶν ἀρχόντων τοῦ αἰῶνος τούτου

Here Paul uses the possessive form to describe rulers who are in power during this age. If your readers would misunderstand this form, you could express the idea 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: Possession)

τῶν ἀρχόντων τοῦ αἰῶνος τούτου

The rulers of this age could refer to: (1) humans who have power. Alternate translation: “of the people who rule this age” (2) spiritual beings that have power. Alternate translation: “of the spiritual powers that rule this age” (See: Translate Unknowns)

τῶν καταργουμένων

Paul has already used the word translated passing away in 1:28, where it is translated bring to nothing. Here, the word means that the rulers are becoming ineffective, useless, or irrelevant, which means that they will no longer have power. If possible, translate this word like you did in 1:28. Alternate translation: “who are becoming ineffective” or “who are losing their power” (See: Translate Unknowns)

1 Corinthians 2:7

λαλοῦμεν…ἡμῶν

Here, we refers to Paul and anyone who preaches the gospel. It does not include the Corinthians. However, the word our does include the Corinthians along with Paul. (See: Exclusive and Inclusive ‘We’)

Θεοῦ σοφίαν

Here Paul uses the possessive form to describe wisdom that God would consider to be true wisdom. This also means that the wisdom comes from God. If your readers would misunderstand this form, you could clarify that the wisdom comes from God. Alternate translation: “the wisdom from God” (See: Possession)

σοφίαν

ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην

Here Paul uses both has been hidden and in a mystery. Both of these phrases refer to something that is secret. If using both of these phrases is redundant in your language, you could use only one. Alternate translation: “that has been hidden” or “that is a mystery” (See: Making Assumed Knowledge and Implicit Information Explicit)

τὴν ἀποκεκρυμμένην

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the wisdom that has been hidden rather than the person doing the “hiding.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “that God has hidden” (See: Active or Passive)

ἣν

Here, that refers to the wisdom, not a mystery. If your readers would misunderstand what that refers to, you could repeat wisdom here. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “the wisdom that” (See: Pronouns — When to Use Them)

πρὸ τῶν αἰώνων

Paul uses the phrase translated before the ages to say that God predestined before he made anything. If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “before the beginning of time” (See: Idiom)

εἰς δόξαν ἡμῶν

Here, the phrase translated for our glory introduces the purpose for which God predestined the wisdom. If your readers would misunderstand for our glory, you could use a word or phrase that introduces a purpose. Alternate translation: “so that we might have glory” (See: Connect — Goal (Purpose) Relationship)

1 Corinthians 2:8

ἣν

Just as in 2:7, which refers to “the wisdom,” not to “a mystery.” If your readers would misunderstand what which refers to, you could repeat “wisdom” here. Alternate translation: “the wisdom that” (See: Pronouns — When to Use Them)

τῶν ἀρχόντων τοῦ αἰῶνος τούτου

Just as in 2:6, Paul uses the possessive form to describe rulers who are in power during this age. If your readers would misunderstand this form, you could express the idea 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: Possession)

γὰρ

Here, for introduces Paul’s proof that the rulers did not understand. If your readers would misunderstand the meaning of this word, you could express the idea using a word that customarily introduces proof or evidence. Alternate translation: “which is true because” (See: Connecting Words and Phrases)

εἰ…ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν;

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 your readers would misunderstand this form, you could express the idea 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: Connect — Contrary to Fact Conditions)

τὸν Κύριον τῆς δόξης

Here Paul uses the possessive form to describe the Lord who has glory. If your readers would misunderstand this form, you could express the idea by translating glory with an adjective or a relative clause. Alternate translation: “the Lord, who has glory” (See: Possession)

1 Corinthians 2:9

ἀλλὰ

Here, But introduces a contrast with the hypothetical statement in 2:8 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 your readers would misunderstand But, 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: Connect — Contrast Relationship)

ἀλλὰ καθὼς γέγραπται

Here Paul has omitted some words that may be necessary in your language to form a complete thought. If necessary, you can supply a summary from 2:8 of what the rulers did not understand and how they acted. Alternate translation: “But the rulers did not understand, just as it is written” or “But the rulers did do these things, just as it is written” (See: Ellipsis)

καθὼς γέγραπται

In Paul’s culture, just as it is written is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (see Isaiah 64:4). If your readers would misunderstand this form, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Isaiah the prophet” (See: Quotations and Quote Margins)

γέγραπται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Isaiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: Active or Passive)

ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν

In this quotation, What eye has not seen, and ear has not heard, and has not arisen in the heart of man are the things God has prepared. If your language would naturally put What eye has not seen, and ear has not heard, and has not arisen in the heart of man after God has prepared, you could reverse the order. Alternate translation: “God has prepared for those who love him what eye has not seen, and ear has not heard, and has not arisen in the heart of man” (See: Information Structure)

ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη

Here, the words eye, ear, and heart refer to the parts of the person that see, hear, and think. In each case, the word means that the whole person sees, hears, and thinks. If your readers would misunderstand this way of speaking, you could use a word that refers to a person as a whole instead of just a part of that person. Alternate translation: “What a person has not seen, and a person has not heard, and has not arisen when a person thinks” (See: Synecdoche)

ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη

The phrase heart of man refers to the place where humans think. If something “arises” there, that means that a human has thought about that thing. If your readers would misunderstand the meaning of arisen in the heart of man, you could use a comparable phrase or express the idea nonfiguratively. Alternate translation: “man has not thought about” or “man has not imagined” (See: Idiom)

καρδίαν ἀνθρώπου

Here Paul uses the possessive form to describe a heart that belongs to a man. If your readers would misunderstand this form, you could translate man with an adjective such as “human.” Alternate translation: “the human heart” (See: Possession)

ἀνθρώπου

Although man is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand man, you could use a nongendered word or refer to both genders. Alternate translation: “of people” (See: When Masculine Words Include Women)

ἀνθρώπου

Here, even though man is written in singular form, it refers to anyone who would be considered a man, that is, any human. If your readers would misunderstand this form, you can make man plural. Alternate translation: “of men” or “of humans” (See: Collective Nouns)

1 Corinthians 2:10

γὰρ

Here, For introduces an explanation of the last line of the quote from 2:9: “these things God has prepared for those who love him.” Paul wants to explain that these are the things that God has revealed to those who believe. If your readers would misunderstand For, you could leave the word untranslated or use a word or phrase that introduces an explanation. Alternate translation: “In fact,” (See: Connecting Words and Phrases)

γὰρ

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 your readers would misunderstand this connection, you could use a comparable word or phrase that introduces this kind of explanation. Alternate translation: “He works through the Spirit because” (See: Connecting Words and Phrases)

ἐραυνᾷ

Here, searches refers to how someone can explore or seek to know about something else. If your readers would misunderstand searches, you could use another word for “exploring” or “knowing.” Alternate translation: “comprehends” or “knows about” (See: Translate Unknowns)

τὰ βάθη τοῦ Θεοῦ

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 your readers would misunderstand this form, you could use a comparable expression or state the idea nonfiguratively. Alternate translation: “secrets about God” or “things about God that no one knows” (See: Translate Unknowns)

1 Corinthians 2:11

τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ?

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 your readers would misunderstand this question, you could express the idea 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: Rhetorical Question)

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.

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: Connect — Exception Clauses)

ἀνθρώπων…ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ

Although the words translated men, man, and him are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand these masculine words, you could use nongendered words or refer to both genders. Alternate translation: “among people … of a person … of the person that is within that person” (See: When Masculine Words Include Women)

ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ

Paul uses the word man to speak of people in general, not one specific person. If your readers would misunderstand man, you could use a form that indicates people in general in your language. Alternate translation: “of a certain man … of that certain man that is within him” or “of men … of men that is within them” (See: Generic Noun Phrases)

τίς…ἀνθρώπων

The phrase who among men is a way of asking about people or things that belong to a specific category. Paul means to ask if there are any men who can know the things of a man. He uses this phrase because God also knows the things of a man, so he must limit his question to only men. If your readers would misunderstand this form, you could express the idea by using a phrase that asks about people or things, but only those that belong in a specific category. Alternate translation: “which man” or “out of all men, who” (See: Idiom)

τὰ τοῦ ἀνθρώπου…τὰ τοῦ Θεοῦ

Here Paul uses the phrases the things of a man and the things of God to refer to everything that makes up the person, including personality, thoughts, actions, desires, possessions, and many more similar categories. Paul is intentionally general and does not narrow down which of these categories he has in mind. If your readers would misunderstand this form, you could use an expression that refers to all the aspects of a person that makes that person unique. Alternate translation: “all the details about a man … all the details about God” (See: Idiom)

τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ

Here, the word translated spirit is the same word that Paul uses for the Holy Spirit. It refers to the interior life of a person, to the part of them that people cannot see, including their thoughts and desires. If possible, use the same word here that you will use later in the verse for the Spirit, since Paul is drawing an analogy between the human spirit and God’s Spirit. If you cannot use the word for God’s Spirit to describe a human being, you could: (1) refer simply to a human without specifying which part of the human knows. Alternate translation: “the man himself” (2) use an expression that refers to the interior life of a human. Alternate translation: “the consciousness of the man that is within him” (See: Translate Unknowns)

τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ

In this culture, people would speak of the nonphysical part of a human being as if it were inside the physical part of a human being. Here Paul speaks in this way when he says that the spirit of the man is within him. By using within him, Paul is identifying the spirit as the one that belongs to the man. It is not some other man’s spirit. If your readers would misunderstand the meaning of within him, you could: (1) use a word or phrase that identifies that the spirit belongs to the man only. Alternate translation: “that man’s own spirit” (2) express the idea by using a phrase that describes where a human being’s nonphysical part would be in your culture. Alternate translation: “the spirit of the man that permeates him” or “the spirit of the man that suffuses him” (See: Idiom)

1 Corinthians 2:12

δὲ

Here, But introduces the next part of Paul’s argument. If your readers would misunderstand the meaning of But, you could leave it untranslated or use a word or phrase that signifies that the argument is moving on. Alternate translation: “Now” (See: Connecting Words and Phrases)

ἡμεῖς…οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ

If your language would naturally state the negative before the positive, you could reverse the order of the not statement and the but statement. Alternate translation: “we received the Spirit who is from God, not the spirit of the world” (See: Information Structure)

τὸ πνεῦμα τοῦ κόσμου

The phrase spirit of the world could refer to: (1) a spirit that does not actually exist. In other words, Paul is saying that the Spirit they received did not come from the world but rather came from God. Alternate translation: “a spirit that comes from the world” (2) human ways of thinking and understanding, which could be called a spirit. In other words, Paul is saying that they did not receive human ways of thinking but rather ways of thinking that God’s Spirit brings. Alternate translation: “human ways of thinking” (See: Translate Unknowns)

τὸ πνεῦμα τοῦ κόσμου

Here Paul uses the possessive form to describe a spirit that comes from or has its source in the world. If your readers would misunderstand this form, you could use a word or phrase that indicates that the world is the source or origin of this spirit. Alternate translation: “the spirit from the world” or “the spirit that comes from the world” (See: Possession)

ἀλλὰ τὸ Πνεῦμα

Here Paul omits some words that may be needed in your language to make a complete thought. If your readers would misunderstand this shortened form, you could supply some words from earlier in the sentence. Alternate translation: “but we received the Spirit” (See: Ellipsis)

τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ

If it would be more natural in your language, you could make God the subject of the who statement. Alternate translation: “the Spirit whom God sent” (See: Active or Passive)

τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the things that are given rather than God, who does the “giving.” Alternate translation: “the things that God has freely given to us” (See: Active or Passive)

1 Corinthians 2:13

λαλοῦμεν

Here, we refers to Paul and others who proclaim the gospel with him. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ’ ἐν διδακτοῖς Πνεύματος

If your language would not naturally put the negative statement before the positive statement, you could reverse them, putting words with the positive statement. Alternate translation: “in words taught by the Spirit, not in those taught by human wisdom” (See: Information Structure)

διδακτοῖς ἀνθρωπίνης σοφίας λόγοις

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the 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: Active or Passive)

διδακτοῖς Πνεύματος

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the words that are taught rather than the Spirit, who does the “teaching.” Alternate translation: “those that the Spirit teaches” (See: Active or Passive)

πνευματικοῖς πνευματικὰ συνκρίνοντες

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: Translate Unknowns)

συνκρίνοντες

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 your readers would misunderstand this connection, you could express the idea by including a word or phrase that indicates that combining is the way in which we speak. Alternate translation: “by means of combining” (See: Connect — Simultaneous Time Relationship)

συνκρίνοντες

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: Translate Unknowns)

1 Corinthians 2:14

δὲ

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. Unlike Paul and those with him, the natural person does not have the Spirit and does not use spiritual words. If your readers would misunderstand But, you could leave it untranslated or use a word that introduces a contrast. Alternate translation: “However,” (See: Connect — Contrast Relationship)

ψυχικὸς…ἄνθρωπος

The phrase the natural person describes a person who does not have God’s Spirit. If your readers would misunderstand the meaning of this phrase, you could express the idea by using a word or phrase that describes someone who has not received God’s Spirit. Alternate translation: “the person without the Spirit” (See: Translate Unknowns)

ψυχικὸς…ἄνθρωπος, οὐ δέχεται…αὐτῷ…οὐ δύναται

Paul uses the words person, him, and he to speak of people in general, not one specific man. If your readers would misunderstand the meaning of these words, you could use 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: Generic Noun Phrases)

αὐτῷ…οὐ δύναται

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 your readers would misunderstand he and him, you could express the idea 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: When Masculine Words Include Women)

μωρία…αὐτῷ ἐστίν

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: Active or Passive)

πνευματικῶς ἀνακρίνεται

Alternate translation: “they are discerned by the power of the Spirit” or “they are discerned by people who are indwelt by the Spirit”

1 Corinthians 2:15

ὁ…πνευματικὸς

Here Paul uses the spiritual one as the opposite of “the natural person” in 2:14. The phrase the spiritual one describes a person who does have God’s Spirit. If your readers would misunderstand the meaning of this phrase, you could express the idea by using a word or phrase that describes someone who has received God’s Spirit. Alternate translation: “the person with the Spirit” (See: Translate Unknowns)

ὁ…πνευματικὸς ἀνακρίνει…αὐτὸς…ἀνακρίνεται

Paul uses the words spiritual one and he himself to speak of people in general, not one specific man. If your readers would misunderstand the meaning of these words, you could use 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: Generic Noun Phrases)

τὰ πάντα

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 your readers would misunderstand this exaggeration, you could express the idea by using a phrase such as “many things,” and express the emphasis in another way. Alternate translation: “many things indeed” (See: Hyperbole)

αὐτὸς…ὑπ’ οὐδενὸς ἀνακρίνεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on he who is discerned rather than the person doing the “discerning.” Alternate translation: “no one discerns him himself” (See: Active or Passive)

αὐτὸς…ἀνακρίνεται

Here, the words translated he himself are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand he himself, you could express the idea 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: When Masculine Words Include Women)

αὐτὸς…ὑπ’ οὐδενὸς ἀνακρίνεται

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: Assumed Knowledge and Implicit Information)

αὐτὸς…ἀνακρίνεται

Here, himself focuses attention on the spiritual one. If himself would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “he is discerned” or “he indeed is discerned” (See: Reflexive Pronouns)

1 Corinthians 2:16

γὰρ

Here, For introduces proof from Scripture to support what Paul has said about the “natural person” and the “spiritual” person in 2:14–15. If your readers would misunderstand this connection, you could use a word or phrase that indicates that Paul is introducing proof. Alternate translation: “You can tell that these things are true, because” or “Indeed,” (See: Connecting Words and Phrases)

γὰρ

Here, For is the only word that Paul uses to introduce a quotation from the Old Testament, in this case, from the book written by Isaiah the prophet (see Isaiah 40:13). If your language would not introduce a quotation in this way, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For, as it can be read in the Old Testament,” or “For, according to Isaiah the prophet,” (See: Quotations and Quote Margins)

τίς…ἔγνω νοῦν Κυρίου, ὃς συμβιβάσει αὐτόν?

Here, the passage that Paul quotes from the book of Isaiah uses a question to indicate that no human has known the mind of the Lord, and no human will instruct him. The quoted question is not asking for information. Instead, it assumes that the answer is “no one,” and the author used a question to make a negative claim that is stronger than a simple statement. If your readers would misunderstand the question, you could express the idea with a strong negative statement. Alternate translation: “no one has known the mind of the Lord—no one will instruct him.” (See: Rhetorical Question)

νοῦν Κυρίου

Here Paul uses the possessive form to describe a mind that the Lord has or uses. If your readers would misunderstand that the Lord is one who is thinking with the mind, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that the Lord thinks” (See: Possession)

νοῦν Χριστοῦ ἔχομεν

Here Paul speaks as if we are people who possess the mind of Christ. Paul means that we are able to understand what Christ thinks and share the same ways of thinking with him. He does not mean that we have taken Christ’s mind from him or that we no longer have our own mind. If your readers would misunderstand “having someone else’s mind,” you could express the idea with a comparable metaphor or with a verb such as “share.” Alternate translation: “think the same thoughts as Christ does” or “share in the mind of Christ” (See: Metaphor)

νοῦν Χριστοῦ

Here Paul uses the possessive form to describe a mind that Christ has or uses. If your readers would misunderstand that Christ is the one who is thinking with the mind, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that Christ thinks” (See: Possession)

1 Corinthians 3

1 Corinthians 3 General Notes

Structure and Formatting

Against divisions (1:10–4:15)
- Paul identifies the divisions (3:1–5)
- Farming metaphor (3:6–9a)
- Building metaphor (3:9b–15)
- Temple metaphor (3:16–17)
- Wisdom and folly (3:18–20)
- All things are yours (3:21–23)

Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verses 19 and 20. Verse 19 quotes from Job 5:13, and verse 20 quotes from Psalm 94:11.

Special Concepts in this Chapter

Fleshly people

In 3:1–4, Paul calls the Corinthian believers “fleshly.” In 3:3, he defines “fleshly” as “walking according to men.” The word “fleshly” thus refers to people who think and behave from a merely human point of view, without thinking and behaving from God’s perspective. The opposite of “fleshly” is “spiritual,” which refers to those who think and behave by the power of the Spirit. (See 3:1, flesh, spirit, wind, breath)

Fire and judgment

In Paul’s culture, fire was commonly associated with the day when God would come to judge everyone. Paul uses this association when he makes use of the metaphor of a building. When a building catches on fire, it shows how well it was built. Similarly, when the fire of God’s judgment comes, it will show who has taught the gospel correctly. Fire fits within the metaphor of a building, but it is not just a part of that metaphor. If it is possible, retain the language of fire for God’s judgment. (See: judgment day and fire, firebrands, firepans, fireplace, firepot)

Wisdom and foolishness

Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapters one and two, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapters one and two. (See: wise, wisdom and fool, foolish, folly)

Important Figures of Speech in this Chapter

Infants and food metaphor

In 3:1–2, Paul speaks as if the Corinthians are infants who were, and still are, unable to eat any solid food, but can only drink milk. By speaking about them as if they were infants, Paul wishes to tell the Corinthians that they are spiritually immature enough that they can only drink milk. Paul uses “milk” to refer to the very basic teachings about Christ, while he uses “solid food” to refer to the more advanced teachings. In translating this metaphor, use words that identify what very small children can eat (milk) and what they cannot eat (solid food). (See: Biblical Imagery — Extended Metaphors)

Farming metaphor

In 3:6–9a, Paul speaks as if he and Apollos were farmers. Paul first proclaimed the gospel to the Corinthians, so he is like a farmer who plants seeds. Apollos taught the Corinthians more about the gospel, so he is like a farmer who waters the plants when they start to grow. However, God is the one who makes seeds grow into plants and the one who enables believers to accept and learn more about the gospel. With this metaphor, Paul wishes to emphasize that he and Apollos are equal in that they both teach about the gospel. However, neither one of them is significant in comparison to God, who is the one who actually enables people to accept and believe in the gospel. If possible, preserve the farming metaphor, even if you need to adjust some of the details. (See: Biblical Imagery — Extended Metaphors)

Building metaphor

In 3:9b–15, Paul speaks of the Corinthians as if they were a house. Paul is the one who laid the house’s foundation, because he was the one who first proclaimed the gospel to them. Other people, whom Paul does not name, build on the foundation. They are the ones who are teaching the Corinthians more, whether what they teach is correct or not. Paul then says that the building will catch on fire, and what each of these builders used to construct the house will become evident. If they built with durable materials, they will be rewarded, but if they built with materials that burn, they will suffer loss, and the builders themselves will barely escape from the fire. In speaking this way, Paul is warning those who teach more about the gospel that God himself will judge whether what they teach is correct or not. If it is incorrect, those teachers will lose everything and barely be saved themselves. If it is correct, God will honor and reward those teachers. If possible, preserve the building metaphor, even if you need to adjust some of the details. (See: Biblical Imagery — Extended Metaphors)

Temple metaphor

In 3:16–17, Paul speaks as if the Corinthians were God’s temple. By speaking this way, he identifies the Corinthian believers as a place where God is specially present. Paul then notes that anyone who does anything to harm God’s temple will be punished by God. Since the Corinthians are like God’s temple, God will punish anyone who does anything to harm them, including if anyone tries to divide them up into different groups. (See: Biblical Imagery — Extended Metaphors)

Rhetorical questions

Paul asks many questions in this chapter (3:3–5; 16). He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: Rhetorical Question)

Other Possible Translation Difficulties in this Chapter

Christ is God’s

In 3:23, Paul says that “Christ is God’s.” He does not mean that Christ is a person who belongs to God but is not God. Rather, he means that Christ is part of who God is. Christ belongs to the being of God. In your translation, you should try to preserve this meaning. However, if possible, do not make your translation into a statement about the divinity of Christ, since that is not the main point that Paul is trying to make.

1 Corinthians 3:1

κἀγώ

The word translated And I is the same word that appears at the beginning of 2:1. Just as there, Paul uses And I here to introduce how his own experience visiting the Corinthians fits into the general pattern he has outlined at the end of chapter 2. Here, however, his experience with the Corinthians is the opposite of what he would have liked. Therefore, the words And I introduce a contrast with what he said in 2:16 about having the mind of Christ. If your readers would misunderstand the meaning of And I, you could express the idea by using a word or phrase that introduces a specific example or a word or phrase that introduces a contrast. Alternate translation: “But I” or “As for me, I” (See: Connecting Words and Phrases)

ἀδελφοί

Although brothers is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand brothers, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: When Masculine Words Include Women)

οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ.

If your language would not naturally state the negative before the positive, you could reverse the order of the not statement and the but statements. Alternate translation: “had to speak to you as to fleshly, as to infants in Christ, not as to spiritual” (See: Information Structure)

πνευματικοῖς…σαρκίνοις

Paul is using the adjectives spiritual and fleshly as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “to spiritual people … to fleshly people” (See: Nominal Adjectives)

ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις

Here Paul leaves out some words that might be required in your language to make a complete thought. If your readers would misunderstand this form, you could supply the needed words from earlier in the sentence. Alternate translation: “but I spoke to you as to fleshly; I spoke to you as to infants” (See: Ellipsis)

νηπίοις ἐν Χριστῷ

Here Paul speaks as if the Corinthians were infants. He wants the Corinthians to think about how infants are immature, lack knowledge, and are unable to understand most things. By calling the Corinthians infants in Christ, he means that in their relationship with Jesus, they are immature, have little knowledge, and are unable to understand very much. If your readers would misunderstand why Paul calls the Corinthians infants, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to beginners in Christ” or “to those who could understand very little about their faith in Christ” (See: Metaphor)

ἐν Χριστῷ

Paul uses the spatial metaphor in Christ to describe the union of believers with Christ. In this case, being in Christ, or united to Christ, explains in what area of their lives they were like infants. They acted like infants in their relationship with Christ. If your readers would misunderstand in Christ, you could express the idea by referring to their “faith” in Christ or their “relationship” with Christ. Alternate translation: “in their faith in Christ” or “in their relationship with Christ” (See: Metaphor)

1 Corinthians 3:2

γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα

Paul is figuratively using milk, the food of “infants" (see 3:1), which is easy to digest, to represent things that are easy to understand. Paul is using solid food, which is harder to digest, to represent things that are harder to understand. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I had to let you crawl, not walk” or “I taught you things that are easy to understand, not things that are hard to understand” (See: Metaphor)

οὐ βρῶμα

Here Paul has omitted some words that may be necessary to make a complete thought in your language. If your language needs these words, you could add a phrase such as “to eat.” Alternate translation: “not solid food to eat” (See: Ellipsis)

οὔπω…ἐδύνασθε…οὐδὲ νῦν δύνασθε

Here Paul has omitted some words that may be necessary to make a complete thought in your language. If your language needs these words, you could add them here, supplying the idea from earlier in the verse. Alternate translation: “you were not yet able to eat solid food … even now, you are not able to eat solid food” (See: Ellipsis)

ἀλλ’

Here, Indeed functions to contrast the time when Paul visited the Corinthians with the time when Paul is writing this letter. He speaks of these two different times to say that the Corinthians could not to eat the solid food at either time. If your readers would misunderstand Indeed, you could use a word or phrase that contrasts two times or a word that introduces additional information. Alternate translation: “In fact” (See: Connect — Contrast Relationship)

1 Corinthians 3:3

σαρκικοί

Paul is using the adjective fleshly as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this adjective with a noun phrase. Alternate translation: “fleshly people … fleshly people” (See: Nominal Adjectives)

ὅπου…ἐν ὑμῖν ζῆλος καὶ ἔρις

If your language does not use abstract nouns for the ideas behind jealousy and strife, you could express the ideas by using verbs such as “being jealous” and “fighting.” Alternate translation: “where you are jealous and fight with one another” (See: Abstract Nouns)

ὅπου

The word where often refers to space. However, here Paul uses it to indicate that something exists without focusing on exactly where in space that thing is. Instead of identifying a specific location, it identifies existence. If your readers would misunderstand where, you could express the idea by using a word that refers to whether something exists or not. Alternate translation: “if there is” (See: Metonymy)

οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε?

Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with a statement that draws a conclusion from the jealousy and the strife. Alternate translation: “you are fleshly and walking according to men” (See: Rhetorical Question)

καὶ

Here Paul uses and to introduce a definition of what fleshly means. It means walking according to men. If you cannot use and to introduce a definition or explanation, you could use another word or phrase that does introduce a definition or explanation. If you use one of the following alternate translations, you may need to add a comma before it. Alternate translation: “that is, are you not” or “which means” (See: Hendiadys)

κατὰ ἄνθρωπον περιπατεῖτε

Paul speaks of behavior in life as if it were walking. If walking would not be understood as a description of a person’s way of life in your language, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “behaving as men do” (See: Metaphor)

κατὰ ἄνθρωπον

Here Paul speaks of behavior that is according to men. He uses this phrase to refer to behaviors done by people who think and act in only human ways. These people do not have God’s Spirit, so they “walk” according to the values and goals of this world. If your readers would misunderstand according to men, you could express the idea by using a word or phrase that refers to things and behaviors valued by people who do not believe. Alternate translation: “according to what mere humans value” or “according to this world” (See: Idiom)

ἄνθρωπον

Although men is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand men, you could use a nongendered word or refer to both genders. Alternate translation: “humans” (See: When Masculine Words Include Women)

1 Corinthians 3:4

γὰρ

Here, For introduces further evidence for Paul’s argument that the Corinthians are acting in merely humans ways. If your readers would misunderstand For, you could leave For untranslated or express the idea using a word or phrase that introduces more evidence or examples. Alternate translation: “Indeed,” (See: Connecting Words and Phrases)

λέγῃ τις…ἕτερος

Here Paul uses the pronouns one and another to give two examples of some people in the Corinthian church who are saying these kinds of things. He does not mean that only two people are saying these things. He also does not mean that these are the only things that people in the church are saying. If your readers would misunderstand this form, you could use words that introduce examples of a larger pattern, and you could add a phrase that indicates that the words I am of Paul and I am of of Apollos are two examples of the kinds of things that they are saying. Alternate translation: “some people among you say things like … other people among you say things like” (See: Pronouns — When to Use Them)

ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ

If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that he or she is of Paul … that he or she is of Apollos” (See: Direct and Indirect Quotations)

ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ

Just as in 1:12, Paul uses the possessive form to indicate that people are claiming to be part of a specific leader’s group. If your readers would misunderstand this form, you could express this idea with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul’ … ‘I follow Apollos’” (See: Possession)

Παύλου…Ἀπολλῶ

Paul and Apollos are the names of two men. (See: How to Translate Names)

οὐκ ἄνθρωποί ἐστε?

Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with a statement that draws a conclusion from what Paul says the Corinthians are saying. Alternate translation: “you are men” or “this shows that you are men” (See: Rhetorical Question)

ἄνθρωποί

When Paul says that the Corinthians are men, he means that they are “only” or “merely” men. He is not identifying them as humans. Rather, he means that they are acting and speaking from “merely human” perspective rather than from God’s perspective, a perspective they can share if they have God’s Spirit. If your readers would misunderstand men, you could add a word or phrase that clarifies that men refers to a “merely human” view of the world. Alternate translation: “merely men” or “speaking from a human perspective” (See: Assumed Knowledge and Implicit Information)

ἄνθρωποί

Although men is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand men, you could use a non-gendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: When Masculine Words Include Women)

1 Corinthians 3:5

οὖν

Here, then introduces a further stage in Paul’s argument. He has argued in 3:4 that Paul and Apollos should not be treated as leaders of groups. In this verse, he goes on to explain how he thinks that Paul and Apollos should be treated, which is as servants of Christ. Thus, the word translated then introduces who Paul and Apollos really are. If your readers would misunderstand how then functions, you could leave it untranslated or use a word that introduces the next step in an argument. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “therefore,” (See: Connecting Words and Phrases)

τί οὖν ἐστιν Ἀπολλῶς? τί δέ ἐστιν Παῦλος? διάκονοι

Here Paul uses these questions to do two things. First, the questions imply that Apollos and Paul are not very important. Therefore, an implied answer to these questions would be that Apollos and Paul are “not very much.” Second, Paul uses the questions to introduce his own answer to these questions. After using the questions to imply that he and Apollos are not much, he then states that they are servants. If your readers would misunderstand these questions, you could express them as a statement about the status of Apollos and Paul as servants, and you could use a word such as “only” or “merely” to express the idea that they are not very important. Alternate translation: “Apollos and Paul are merely servants” (See: Rhetorical Question)

Ἀπολλῶς…Παῦλος

Apollos and Paul are the names of two men. (See: How to Translate Names)

ἐστιν Παῦλος?

In this verse, Paul speaks of himself in the third person. This could sound like he is speaking about a different Paul than himself. If your readers would misunderstand this use of Paul, you could clarify that Paul is naming himself. Alternate translation: “am I, Paul” (See: First, Second or Third Person)

διάκονοι δι’ ὧν ἐπιστεύσατε

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: Ellipsis)

διάκονοι δι’ ὧν ἐπιστεύσατε

When Paul says that he and Apollos are those through whom the Corinthians believed, he is implying that the Corinthians believed in someone other than Paul and Apollos. That is, they believed in Christ. If your readers would not make this inference about whom the Corinthians believed in, you could make it explicit by including what the Corinthians believed in, which is “Christ” and not Apollos or Paul. Alternate translation: “Servants through whom you believed in Christ” or “Servants through whom you believed in Christ, not in us” (See: Assumed Knowledge and Implicit Information)

καὶ…ὡς

Here, the words translated even as introduce the way in which Apollos and Paul act as servants. If your readers would misunderstand this connection, you could use a word or phrase that would introduce the ways in which Apollos and Paul are servants. Alternate translation: “who do what” or “serving just as” (See: Connecting Words and Phrases)

καὶ ἑκάστῳ ὡς ὁ Κύριος ἔδωκεν

Here Paul omits what the Lord gave because it would be clear that he means that the Lord gave a specific job or task to each one of them. If your readers would misunderstand the Lord gave to each one, you could add a word or phrase that indicates that the Lord gave a specific job or task. Alternate translation: “even as the Lord gave a task to teach one” (See: Ellipsis)

ἑκάστῳ

Here, to each one directly refers back to Apollos and Paul. However, it also probably refers to everyone who serves the Lord. If you can refer to multiple individuals considered separately in your language, you could use that form here. Alternate translation: “to each and every one who serves him” (See: Pronouns — When to Use Them)

1 Corinthians 3:6

ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς ηὔξανεν.

Paul speaks about the roles that God gave to him and to Apollos as if they were farmers who planted and watered their crops. See the chapter introduction for further explanation of this metaphor. If your readers would misunderstand the way that Paul uses farming language to describe how the Corinthians received the gospel, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I introduced you to the gospel, Apollos taught you more about the gospel, but God enabled you to believe” (See: Biblical Imagery — Extended Metaphors)

ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς ηὔξανεν.

Paul never states what it is that he planted, that Apollos watered, and that God caused to grow. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is planted and watered, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “I planted the seeds, Apollos watered the plants, but God caused the crop to grow” or “I planted the crop, Apollos watered it, but God caused it to grow” (See: Ellipsis)

Ἀπολλῶς

Apollos is the name of a man. (See: How to Translate Names)

ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς

Here Paul uses but to contrast himself and Apollos with God. The point is that what he did and what Apollos did are at the same level of importance, but God’s work is the most important. Another way to understand this contrast is to notice that Paul and Apollos assist in the process of plants growing, but God is the only one who actually makes them grow. Again, the main point is that Paul and Apollos are simply “servants” of God (3:5) in a process that God oversees. If your readers would misunderstand but, you could use a word or phrase that puts Paul and Apollos together in contrast with God. Alternate translation: “planted, and Apollos watered. However, it was God who” (See: Connect — Contrast Relationship)

1 Corinthians 3:7

ὥστε

Here, so then introduces a conclusion or inference from what Paul has said about watering, planting, and growth in 3:6. He wishes to explain that the difference between God. who causes the growth. and anyone who plants or waters relates to their importance in the process. It is God who is important, because he is the only one who causes the growth, just as Paul stated in 3:6. If your readers would misunderstand so then, you could use a comparable word or phrase that introduces a conclusion or an inference. Alternate translation: “Therefore” (See: Connect — Reason-and-Result Relationship)

οὔτε ὁ φυτεύων ἐστίν τι, οὔτε ὁ ποτίζων, ἀλλ’ ὁ αὐξάνων, Θεός.

Paul now speaks in general about the tasks that God has given to those who proclaim the gospel. He continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. See the chapter introduction for further explanation of this metaphor. If your readers would misunderstand the way that Paul uses farming language to describe how people proclaim the gospel and how God enables others to receive it, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “neither the person who introduces believers to the gospel nor the person who teaches believers more about the gospel is anything, but God is the one who enables believers to have faith” (See: Biblical Imagery — Extended Metaphors)

ὁ φυτεύων…ὁ ποτίζων

When Paul speaks of the one who plants, he has himself in mind. When he speaks of the one who waters, he has Apollos in mind. This is clear from what he says in the last verse (3:6). However, he is now speaking in more general terms. He does not mean just one person who does “planting” and one person who does “watering.” Rather, he wishes to refer to anyone who does either of these tasks. If the phrase the one who would not be understood to mean that in your language, you could use a word or phrase that refers to any person who does the task. Alternate translation: “any person who plants … any person who waters” (See: Generic Noun Phrases)

ὁ φυτεύων…ὁ ποτίζων

Paul never states what it is that someone plants and what someone else waters. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is planted and watered, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “the one who plants the seeds … the one who waters the plants” or “the one who plants the crop … the one who waters it” (See: Ellipsis)

τι

Here, anything is an exaggeration the Corinthians would have understood as emphasis on how unimportant the people who plant and water are. It is as if they were nothing, as if they did not exist. Paul does not mean that they do not exist. Instead, he uses this exaggeration to show how unimportant the people who plant and water are compared to God. If your readers would misunderstand anything, you could use a word or phrase that indicates “importance.” Alternate translation: “important” or “significant” (See: Hyperbole)

ἀλλ’ ὁ αὐξάνων, Θεός.

Here Paul does not directly finish the contrast between the people who plant and water and God. What he means is that God is the one who is important, because he causes the growth. If your readers would misunderstand the meaning of this contrast, you could supply the words that Paul omits, including a word or phrase about how God is “important.” Alternate translation: “but God, who is the one who causes the growth, is the important one” or “but God is the significant one because he causes the growth” (See: Ellipsis)

αὐξάνων

If your language does not use an abstract noun for the idea behind growth, you could express the idea by using a verb such as “grow.” Alternate translation: “who makes it grow” or “who causes things to grow” (See: Abstract Nouns)

1 Corinthians 3:8

δὲ

Here, Now introduces the next step in Paul’s argument. If your readers would misunderstand Now, you could leave it untranslated or use a word or phrase that introduces the next step in an argument. Alternate translation: “Indeed,” (See: Connecting Words and Phrases)

ὁ φυτεύων…καὶ ὁ ποτίζων, ἕν εἰσιν; ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται, κατὰ τὸν ἴδιον κόπον.

Here Paul continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. See the chapter introduction for further explanation of this metaphor. The one who plants and the one who waters will receive wages that match the kind of labor they did. In the same way, those who first proclaim the gospel and those who teach more about the gospel will receive rewards from God that match the task they accomplished. If your readers would misunderstand the way that Paul uses farming language to describe how people proclaim the gospel and how God rewards those who do so, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the person who introduces believers to the gospel and the person who teaches believers more about the gospel are one, and each will receive his own reward from God according to his own task” (See: Biblical Imagery — Extended Metaphors)

ὁ φυτεύων…ὁ ποτίζων

Just as in 3:7, when Paul speaks of the one who plants, he has himself in mind. When he speaks of the one who waters, he has Apollos in mind. This is clear from what he says in 3:6. However, he is now speaking in more general terms. He does not mean just one person who does “planting” and one person who does “watering.” Rather, he wishes to refer to anyone who does either of these tasks. If the phrase the one who would not be understood to mean that in your language, you could use a word or phrase that refers to any person who does the task. Alternate translation: “any person who plants … any person who waters” (See: Generic Noun Phrases)

ὁ φυτεύων…ὁ ποτίζων

Paul never states what it is that someone plants and that someone else waters. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is planted and watered, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “the one who plants the seeds … the one who waters the plants” or “the one who plants the crop … the one who waters it” (See: Ellipsis)

ἕν εἰσιν

Paul here speaks as if the one who plants and the one who waters are the same person. He speaks in this way in order to: (1) show that the one who plants and the one who waters do the same kind of work with the same goal in mind. Alternate translation: “share a common goal” or “do the same kind of work” (2) state that the one who plants and the one who waters have equal status. Alternate translation: “are of equal importance” (See: Metaphor)

τὸν ἴδιον

Here, the words translated his are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand his, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her own … his or her own” or “that person’s own … that person’s own” (See: When Masculine Words Include Women)

1 Corinthians 3:9

γάρ

Here, For introduces a summary statement that concludes the whole section in which Paul compares those who proclaim the gospel to farmers (3:5–8). If your readers would misunderstand For, you could express the idea by using a word or phrase that introduces a summary statement. Alternate translation: “Thus,” or “In the end,” (See: Connecting Words and Phrases)

ἐσμεν

Here, we refers to Paul, Apollos, and others who proclaim the gospel; we does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

Θεοῦ…συνεργοί

Here Paul uses the possessive form to describe: (1) fellow workers who work for God. Alternate translation: “coworkers under God’s leadership” (2) workers who join God in God’s work. Alternate translation: “people who work with God” (See: Possession)

Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε.

Here Paul switches from a metaphor about farming to a metaphor about building. He makes this switch without using any connecting words, and he makes the switch within one sentence. Consider whether your language would include the introduction of a new topic at the end of the previous section or at the beginning of a new section, and put God’s building where it would be understood as introducing a new section. Include you are again if it would be necessary. Additionally, if your language would not begin a new section without using a connecting word or phrase, you could use such a word or phrase here. Alternate translation: “you are God’s field. In fact, you are also God’s building” (See: Information Structure)

Θεοῦ γεώργιον

Here Paul concludes the farming metaphor he began in 3:6. He identifies the Corinthians as a field that is owned by God. It is in this field that those who proclaim the gospel “plant” and “water” the crop. By calling the Corinthians a God’s field, Paul means to say that they belong to God and that they are the people among whom those who proclaim the gospel labor. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “people who belong to God and among whom we work” (See: Metaphor)

Θεοῦ οἰκοδομή

Here Paul introduces a new metaphor that compares the Corinthians to a building. This building belongs to God, and those who proclaim the gospel, including Paul, help to construct the building. He uses this metaphor and variations of it in 3:9–17. Here, he calls the Corinthians God’s building, by which he means basically the same thing as when he calls them God’s field. They belong to God, and he and others who proclaim the gospel work among them. If your readers would misunderstand the meaning of this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “people who belong to God and among whom we work” (See: Biblical Imagery — Extended Metaphors)

1 Corinthians 3:10

τοῦ Θεοῦ τὴν δοθεῖσάν μοι

ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω, πῶς ἐποικοδομεῖ.

Paul began using the metaphor of a house in 3:9. Here he continues that metaphor by speaking about himself as a wise master builder who lays a foundation. By speaking in this way, he means that he is the one who first introduced the Corinthian believers to the gospel, just like a master builder first lays a foundation. He then speaks of people who build on that foundation, meaning that others who proclaim more about the gospel can only do this by using and continuing from the good news that Paul already proclaimed. If your readers would misunderstand this extended metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “as a wise church planter, I first proclaimed the gospel to you, and another is teaching you more about that gospel, but let each one be careful how he teaches you more” (See: Biblical Imagery — Extended Metaphors)

ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα

The phrase as a wise master builder could describe: (1) the way in which Paul laid a foundation. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “I laid a foundation as a wise master builder” (2) the specific grace that God gave to Paul. Alternate translation: “to be a wise master builder, I laid a foundation” (See: Information Structure)

σοφὸς ἀρχιτέκτων

Here, master builder refers to the person who is in charge of an entire construction project, including designing it and making sure that the building is constructed according to the design. If your readers would misunderstand master builder, you could use a comparable word or phrase. Alternate translation: “a wise architect” or “a wise construction manager” (See: Translate Unknowns)

ἄλλος…ἐποικοδομεῖ

Here, another refers to anyone who is building on the foundation, including Apollos. However, Paul does not mean to identify one specific person who is building. If your readers would not infer that another refers to any builder, you could use a word or phrase that identifies any person who does a specific task. Alternate translation: “other people are building on it” or “someone else is building on it” (See: Pronouns — When to Use Them)

ἕκαστος…βλεπέτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “each one should be careful” (See: Imperatives — Other Uses)

ἕκαστος

Here, each one refers to any person who builds on the foundation. If your readers would misunderstand each one, you could use a word or phrase that identifies any person who falls into a certain category. Alternate translation: “every person who builds on it” or “each builder” (See: Pronouns — When to Use Them)

ἐποικοδομεῖ

Here, he is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand he, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “he or she builds on it” or “each one builds on it” (See: When Masculine Words Include Women)

1 Corinthians 3:11

γὰρ

Here, for introduces the reason why the people who build on the foundation should “be careful how” they build “on it” (3:10). They need to “be careful” because what they build must match the only foundation that exists, which is Jesus Christ. If for would not indicate this connection in your language, you could express the idea with a word that gives a reason or basis for a command. Alternate translation: “because” (See: Connect — Reason-and-Result Relationship)

θεμέλιον…ἄλλον οὐδεὶς δύναται θεῖναι, παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός.

Paul continues the metaphor about houses, again speaking about a foundation. Here, he reminds the Corinthians that each house has only one foundation, and once that foundation has been laid, no one lays another foundation for the house. He speaks in this way to remind them that only one person can introduce them to the gospel, and anyone who tries to introduce them to another gospel is building a different house, not the same house. Paul then directly states that the foundation refers to the message about Jesus Christ that he preached to them and which should be the starting point and basis for everything else they learn about the gospel. If your readers would misunderstand the meaning of this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “no one can first proclaim a gospel to you other than the one that I already proclaimed to you, which is Jesus Christ” (See: Biblical Imagery — Extended Metaphors)

τὸν κείμενον

ὅς ἐστιν Ἰησοῦς Χριστός.

If you use the second alternate translation, you may need to change the comma to a period before it. Alternate translation: “which is Jesus Christ” or “That foundation is Jesus Christ”

Ἰησοῦς Χριστός

Here Paul uses the words translated Jesus Christ to refer to the message he proclaimed to them about Jesus Christ. If your readers would misunderstand Jesus Christ, you could include a word or phrase that refers to Paul’s message about Jesus Christ. Alternate translation: “the good news about Jesus Christ” (See: Metonymy)

1 Corinthians 3:12

δέ

εἰ…τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην

Here Paul continues the metaphor about building a house. He compares those who teach about the gospel with builders who construct a house on its foundation. These builders can use a variety of different materials to construct the house, and Paul lists six. The first three, gold, silver, precious stones, are more durable, while the last three, wood, hay, straw, are less durable. It is clear that Paul is interested in durability, because of the next verse, where he states that all of these materials will be tested with fire (3:13). By speaking this way, he indicates that those who proclaim more about the gospel can teach things that are more or less true and acceptable to God. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “if anyone teaches you more about the gospel with words that are acceptable to God or words that are not acceptable to God” (See: Biblical Imagery — Extended Metaphors)

εἰ…τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον

Here Paul uses a conditional if, but he does not think that this is a hypothetical situation or something that is likely not true. Instead, Paul thinks that people are “building” on the foundation, and he wants to talk about how they are doing so. Additionally, the “then” part of the if statement does not begin until the next verse. If your readers would misunderstand this form and structure, you could rephrase the condition into a circumstance or an assumption. Alternate translation: “whenever people build on the foundation, using” or “when anyone builds on the foundation” (See: Connect — Factual Conditions)

χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην,

These six things are all materials that could be used in constructing buildings. The first three will survive if the building catches on fire, but the last three will not (for the fire, see 3:13–15). In your culture, you may not use all of these materials for constructing buildings. In that case, you could include just some of these materials or include materials that you do use for constructing buildings in your culture, making sure to include some materials will not burn up and others that will burn up. Alternate translation: “steel, concrete, lumber, or cloth” (See: Translate Unknowns)

1 Corinthians 3:13

ἑκάστου τὸ ἔργον φανερὸν γενήσεται; ἡ γὰρ ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται; καὶ ἑκάστου τὸ ἔργον, ὁποῖόν ἐστιν, τὸ πῦρ αὐτὸ δοκιμάσει

Here Paul continues the metaphor about building a house. He speaks as if the day of God’s judgment is like a fire that will test the building and show what kind of building materials the builders used. Paul speaks in this way to illustrate how God’s judgment will reveal whether what those who proclaim more about the gospel teach is pleasing to him or not. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the truth of what each one has taught you will become evident, for God will show how true it is when he comes to judge everyone; when he comes, he will judge everyone, and his judgment will reveal whether what each person has taught is true or not” (See: Biblical Imagery — Extended Metaphors)

ἑκάστου τὸ ἔργον

Here, work refers to the product or result of the work, not the action of “working.” If your readers would misunderstand work, you could express the idea with a word or phrase that refers to the product of the work. Alternate translation: “what each one has made” (See: Synecdoche)

ἑκάστου τὸ ἔργον φανερὸν γενήσεται

ἡ…ἡμέρα δηλώσει

Here Paul uses day in the same way the Old Testament uses it: to refer to an event in which God saves his people and punishes his enemies. Paul specifically refers to the event in which Jesus returns to judge everyone. If your readers would misunderstand day, you could include more words that clarify what Paul means by day. Alternate translation: “the day of Christ’s return will display” or “when Christ returns, he will display it” (See: Assumed Knowledge and Implicit Information)

ἐν πυρὶ ἀποκαλύπτεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is revealed rather than the person doing the “revealing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God reveals it in fire” (See: Active or Passive)

ἀποκαλύπτεται

Here, it is revealed refers to the day. It does not refer to the work. If your readers would misunderstand what it refers to, you clarify that it refers to the day. Alternate translation: “that day is revealed” (See: Pronouns — When to Use Them)

ἀποκαλύπτεται

Here Paul speaks as if the day is revealed right now. In his language, he can use the present tense to speak about the way in which something happens in general, even if it is not happening in the present moment. If your readers would misunderstand this use of the present tense, you could express the idea by using the future tense. Alternate translation: “it will be revealed” (See: Predictive Past)

ἐν πυρὶ

Alternate translation: “with fire” or “in a fiery way”

τὸ πῦρ αὐτὸ

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: Reflexive Pronouns)

1 Corinthians 3:14

εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐποικοδόμησεν, μισθὸν λήμψεται.

Here and in 3:15, Paul uses if to introduce a true possibility. He means that a person’s work might remain, or it might not. He then specifies the result for each possibility. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “Anyone whose work that he built will remain will receive a reward” (See: Connect — Hypothetical Conditions)

εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐποικοδόμησεν, μισθὸν λήμψεται.

Here Paul continues the metaphor about building a house. In this verse, he notes that builders whose structures survive a fire receive rewards. He speaks in this way to indicate that God will reward those who proclaim more about the gospel if God finds their teachings to be accurate and acceptable to him when he judges everyone. The reward includes public recognition and other blessings. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “If anyone teaches you more about the gospel with words that are acceptable to God, he will be honored by God” (See: Biblical Imagery — Extended Metaphors)

τινος τὸ ἔργον…ὃ ἐποικοδόμησεν

Here Paul speaks both of work and what he built. If your readers would misunderstand why Paul uses both of these terms, you could combine the ideas into one expression. Alternate translation: “anyone’s building project” or “what anyone built” (See: Doublet)

τὸ ἔργον

Here Paul uses work to refer to the product or result of the work, not the action of “working.” If your readers would misunderstand work, you could express the idea with a word or phrase that refers to the product of the work. Alternate translation: “project” or “house” (See: Synecdoche)

μενεῖ

Alternate translation: “does not burn up”

τινος…ἐποικοδόμησεν…λήμψεται

Here, he is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand he, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “anyone’s … he or she built … he or she will receive” or “people’s … they built … they will receive” (See: When Masculine Words Include Women)

1 Corinthians 3:15

εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται

Here, just as in 3:14, Paul uses if to introduce a true possibility. He means that a person’s work might remain, or it might not. He then specifies the result for each possibility. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “Anyone whose work will be burned up will suffer loss” (See: Connect — Hypothetical Conditions)

εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται; αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός.

Here Paul continues the metaphor about building a house. In this verse, those who proclaim more about the gospel are like builders whose structures do not survive a fire. They suffer loss, but they are saved, almost as if they were in the fire but escaped. Paul means that those who teach others wrongly about God will not receive honor or reward from God, but God will still accept them, although only just barely. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “If anyone teaches you more about the gospel with words that are not acceptable to God, he will receive no honor or blessing when God judges everyone, but he himself will be accepted by God, although just barely” (See: Biblical Imagery — Extended Metaphors)

τινος τὸ ἔργον κατακαήσεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the work that is burned up rather than on what does the “burning up.” If you must state who does the action, Paul implies that the fire does it. Alternate translation: “fire burns up anyone’s work” (See: Active or Passive)

τὸ ἔργον

τινος…ζημιωθήσεται…αὐτὸς…σωθήσεται

Here, the words translated he and himself are written in masculine form, but they refer to anyone, no matter which their gender might be. If your readers would misunderstand he and himself, you could express the idea by using words that do not have gender, or you could use both genders. Alternate translation: “anyone’s … he or she will suffer loss … he himself or she herself will be saved” or “people’s … they will suffer loss … they themselves will be saved” (See: When Masculine Words Include Women)

ζημιωθήσεται

The phrase he will suffer loss expresses the opposite of “receiving a reward.” Instead of gaining honor and money, the person loses honor and money. If your readers would misunderstand he will suffer loss, you could express the idea by using a phrase that refers to losing honor and money. Alternate translation: “he will lose honor and money” or “he will be deprived of any reward” (See: Translate Unknowns)

αὐτὸς δὲ σωθήσεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on he who will be saved rather than the person doing the “saving.” You could express the idea with he saving himself or he not perishing. Alternate translation: “but he will not perish” or “but he will save himself” (See: Active or Passive)

αὐτὸς…σωθήσεται

Here, himself focuses attention on he. If himself would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “he will be saved” or “he indeed will be saved” (See: Reflexive Pronouns)

1 Corinthians 3:16

οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν?

Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with an emphatic statement. Alternate translation: “you know that you are a temple of God, and you know that the Spirit of God lives in you” (See: Rhetorical Question)

οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν?

Here Paul develops the metaphor about constructing a building in new ways. First, he says that the Corinthians together are a temple of God, which is a specific type of building. The temple of God was the place where God was present in a special way. Paul is thus identifying the Corinthians as people among whom God is present in the same kind of special way. Second, he says that the Corinthians together are the house or city in which the Spirit of God lives. The house or city in which someone lives is where they are always present. Paul is thus saying that the Holy Spirit is always present with the Corinthians. If your readers would misunderstand the meaning of Paul’s metaphors, you could use a comparable metaphor or express the idea in nonfigurative language. Alternate translation: “Do you not know that you are the sacred shrine where God dwells, and you are the country in which the Spirit of God has residency?” or “Do you not know that God is present among you, and the Spirit of God is always with you?” (See: Biblical Imagery — Extended Metaphors)

1 Corinthians 3:17

εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός; ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς.

Here Paul finishes the metaphor about the temple that he began in 3:16. He notes that, because God’s temple is holy, God will destroy anyone who destroys the temple. He then again repeats that the Corinthians are the temple. By speaking in this way, Paul wishes to remind everyone among the Corinthian believers that “destroying” the unity of the believers is like “destroying” the temple, and God will act in response to this like he would if someone “destroyed” his temple. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “If anyone desecrates God’s sacred shrine, God will punish that person. For the sacred shrine is holy, and you are God’s sacred shrine” or “If anyone divides the place of God’s presence, God will punish that person. For wherever God’s presence can be found is holy, and you are the place where God’s presence can be found” (See: Biblical Imagery — Extended Metaphors)

εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός

Here Paul uses if to introduce a true possibility. He means that a person might destroy God’s temple, or that person might not. He then specifies the consequence if someone does destroy God’s temple. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “God will destroy anyone who destroys the temple of God” (See: Connect — Hypothetical Conditions)

οἵτινές ἐστε ὑμεῖς

Here, which could refer to: (1) the temple of God. Alternate translation: “which temple you are” (2) holy. Alternate translation: “and you too are holy” (See: Pronouns — When to Use Them)

1 Corinthians 3:18

μηδεὶς ἑαυτὸν ἐξαπατάτω…μωρὸς γενέσθω

In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should.” Alternate translation: “No one should deceive himself … he should become a ‘fool’” (See: Imperatives — Other Uses)

μηδεὶς ἑαυτὸν ἐξαπατάτω; εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός.

Here, the words translated himself, he, and him are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand himself, he, and him, you could express the idea by using words that do not have gender, or you could use both genders. Alternate translation: “Let no one deceive himself or herself. If anyone among you thinks he or she is wise in this age, let him or her become a ‘fool,’ that he or she may become wise” or “Let no people deceive themselves. If any people among you think they are wise in this age, let them become ‘fools,’ that they may become wise” (See: When Masculine Words Include Women)

εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω

Here Paul uses if to introduce a true possibility. He means that a person might think that he is wise, or that person might not think this. He then specifies the consequence if someone does think that he is wise. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “Let whoever among you thinks he is wise in this age become a ‘fool’” (See: Connect — Hypothetical Conditions)

ἐν τῷ αἰῶνι τούτῳ

Alternate translation: “according to the standards of this age”

μωρὸς γενέσθω, ἵνα γένηται σοφός

Here Paul commands any wise person among the Corinthians to become a fool. He does not actually think that doing what he commands makes a person a fool, which is why fool appears in quotation marks. Rather, he knows that many will call doing what he commands “becoming a fool.” To make this clearer, he then says that becoming what many will call a “fool” will actually lead to becoming truly wise. If your readers would misunderstand Paul’s use of the word fool, you could use a form in your language that indicates that Paul is speaking from the perspective of other people. Alternate translation: “let him become a so-called ‘fool,’ that he may become truly wise” (See: Irony)

ἵνα

Here, that introduces the goal or purpose for which a person should become a “fool”. If your readers would misunderstand that, you could express the idea with a word or phrase that introduces a goal or purpose. Alternate translation: “in order that” (See: Connect — Goal (Purpose) Relationship)

1 Corinthians 3:19

ἡ…σοφία τοῦ κόσμου τούτου

Here Paul uses the possessive form to describe what this world considers to be wisdom. If the wisdom of this world would not be understood in your language as wisdom from the perspective of this world, you could use a different form that makes this meaning clear. Alternate translation: “what this world considers to be wisdom” or “worldly wisdom” (See: Possession)

παρὰ τῷ Θεῷ

Here Paul uses the phrase with God to identify God’s perspective. If your readers would misunderstand with God, you could express the idea with a word or phrase that identifies that this is foolishness according to how God views the world. Alternate translation: “from God’s perspective” or “in God’s eyes” (See: Idiom)

γέγραπται γάρ

In Paul’s culture, For it is written is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Job” (see Job 5:13). If your readers would misunderstand this form, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For the book of Job says” (See: Quotations and Quote Margins)

γέγραπται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “the author of Job has written” (2) God speaks the words. Alternate translation: “God has said” (See: Active or Passive)

γέγραπται…ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν

If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it is written that God catches the wise in their craftiness” (See: Direct and Indirect Quotations)

δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν

Here Paul speaks as if God reaches out and grabs the wise as they act in craftiness. By speaking in this way, he means that even “crafty” or clever people cannot avoid God when he wishes to “catch” them. God is not deceived, and he can disrupt their clever plans. If your readers would misunderstand catches, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “interrupts the clever plans of the wise” (See: Metaphor)

τοὺς σοφοὺς

Paul is using the adjective wise as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this adjective with a noun phrase. Alternate translation: “wise people” or “those who think they are wise” (See: Nominal Adjectives)

τῇ πανουργίᾳ

If your language does not use an abstract noun for the idea behind craftiness, you could express the idea by using by using a phrase such as “crafty plans” or “clever planning.” Alternate translation: “crafty plans” or “clever planning” (See: Abstract Nouns)

1 Corinthians 3:20

καὶ πάλιν

In Paul’s culture, And again is a normal way to introduce another quotation from an important text that supports the same point. In this case, Paul quotes from the Old Testament book titled “Psalms” (see Psalm 94:11). If your readers would misunderstand And again, you could use a comparable phrase that indicates that Paul is introducing another quotation from an important text. Alternate translation: “In another place in the Old Testament it can be read” or “And the book of Psalms also says” (See: Quotations and Quote Margins)

Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, ὅτι εἰσὶν μάταιοι

If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that the Lord knows the reasonings of the wise, that they are futile” (See: Direct and Indirect Quotations)

γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, ὅτι εἰσὶν μάταιοι

If the form the reasonings of the wise, that they would be redundant in your language, you could express the idea without the redundant words. Alternate translation: “knows that the reasonings of the wise are futile” (See: Making Assumed Knowledge and Implicit Information Explicit)

τοὺς διαλογισμοὺς τῶν σοφῶν

If your language does not use an abstract noun for the idea behind reasonings, you could express the idea by using a verb such as “reason” or “plan.” Alternate translation: “the things that the wise reason” or “the things that the wise plan” (See: Abstract Nouns)

τῶν σοφῶν

Paul is using the adjective wise as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this adjective with a noun phrase. Alternate translation: “of wise people” or “of those who are wise” (See: Nominal Adjectives)

εἰσὶν μάταιοι

Alternate translation: “they will come to nothing” or “they are worthless”

1 Corinthians 3:21

μηδεὶς καυχάσθω ἐν ἀνθρώποις

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “no one should boast in men” (See: Imperatives — Other Uses)

μηδεὶς καυχάσθω ἐν ἀνθρώποις

The phrase boast in men means that a person is boasting “about” humans. If your readers would misunderstand boast in, you could use a word or phrase that clarifies that the “boasting” has men as its content. Alternate translation: “let no one boast about men” (See: Idiom)

ἐν ἀνθρώποις

The next verse makes it clear that here Paul specifically has leaders in mind. He wishes to tell the Corinthians that they should not boast about having a specific leader that they follow. If this meaning of in men would not be understood in your language, you could include some words that clarify that it refers to following leaders. Alternate translation: “in men that they follow” or “in men whose group they are part of” (See: Assumed Knowledge and Implicit Information)

ἀνθρώποις

Although men is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand men, you could use a nongendered word or refer to both genders. Alternate translation: “in people” or “in men or women” (See: When Masculine Words Include Women)

πάντα…ὑμῶν ἐστιν

Here, all things are yours also implies that boasting in men is foolish. If the Corinthians have everything, then boasting about following a specific leader does not make sense. All the Corinthians have all the leaders, and much more beyond that (see 3:22). If your readers would not infer that all things are yours implies these conclusions, you could include a phrase that states these conclusions. Alternate translation: “all things are yours, including all leaders” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 3:22

Παῦλος…Ἀπολλῶς…Κηφᾶς

Paul, Apollos, and Cephas are the names of three men. They are the same men who were mentioned in 1:12 as leaders whom the Corinthians were claiming to follow. Cephas is another name for Peter. (See: How to Translate Names)

εἴτε Παῦλος, εἴτε Ἀπολλῶς, εἴτε Κηφᾶς, εἴτε κόσμος, εἴτε ζωὴ, εἴτε θάνατος, εἴτε ἐνεστῶτα, εἴτε μέλλοντα;

Paul does not want his readers to think that this list tells the Corinthians everything that they have. Rather, he uses the list to give examples. If your readers would misunderstand this list, you could include a word or phrase that shows that the list gives examples. Alternate translation: “including Paul and Apollos and Cephas and the world and life and death and things present and things to come”

εἴτε ζωὴ, εἴτε θάνατος

When Paul says that life and death are theirs, he means that neither life nor death has control over the Corinthians. Rather, they have control over life and death. What this means is that they can live their lives without being afraid of what will happen while they are alive or afraid of losing their lives when they die. If your readers would misunderstand life and death, you could add some words that clarify their meaning. Alternate translation: “or confidence in life or peace in death” (See: Assumed Knowledge and Implicit Information)

εἴτε ἐνεστῶτα, εἴτε μέλλοντα

Here Paul refers to things present because it refers to what was happening at the time when Paul wrote this letter. On the other hand, things to come refers to what is going to happen in the future, specifically when Jesus comes back. The things present is the way the world works right now. The things to come is the way the world will work when Jesus returns. If your readers would misunderstand the meaning of these phrases, you could add some words that clarify their meaning. Alternate translation: “or the current order or the order that Jesus will bring” or “or what happens now or what will happen soon” (See: Assumed Knowledge and Implicit Information)

πάντα ὑμῶν

Here Paul uses the same phrase he used at the end of 3:21: all things are yours. He repeats the phrase here to explain that the list provides examples of all things and also to introduce the point he is about to make in the next verse. Because all things are yours ends the list and also introduces the next idea, the ULT begins a new sentence with all things are yours. Use whatever form in your language most clearly identifies a conclusion that also introduces the next statement. Alternate translation: “Thus, all things are yours,” (See: Information Structure)

1 Corinthians 3:23

ὑμεῖς…Χριστοῦ

Here Paul uses the possessive form to show the Corinthians that they belong to Christ. If your readers would misunderstand this form, you could express the idea by using a phrase such as “belong to” or a verb such as “has.” Alternate translation: “you belong to Christ” (See: Possession)

Χριστὸς…Θεοῦ

Here Paul uses the possessive form to show the Corinthians that Christ belongs to who God is. If your readers would misunderstand this form, you could express the idea by using a phrase such as “belongs to” or a verb such as “includes.” Alternate translation: “Christ belongs to God” or “Christ is part of who God is” (See: Possession)

1 Corinthians 4

1 Corinthians 4 General Notes

Structure and Formatting

Against divisions (1:10–4:15)
- God alone is judge (4:1–5)
- Present weakness (4:6–15)
Against sexual immorality (4:16–6:20)
- Paul’s planned visit (4:16–21)

Special Concepts in this Chapter

Judgment

In 4:3–5, Paul refers to three different judgments. The first judgment is what humans think of each other, including what they think of Paul. The second is Paul’s own judgment of himself. The third is God’s judgment, which occurs when the Lord returns. Paul argues that the first two judgments are not important and carry no weight. Rather, the only judgment that matters is God’s judgment. Therefore, Paul argues that no one should issue a final verdict about anything until God has performed his judgment (4:5). (See: discern, discernment, distinguish)

Pride

Paul mentions the Corinthians’ pride many times in this chapter. He speaks specifically of being “puffed up” (4:6; 4:18–19), and boasting (4:7). In contrast, Paul describes himself and the other apostles as humble and weak (4:9–13). By making this contrast, Paul wants the Corinthians to rethink their opinions about themselves. If the apostles, the leaders of the church, are weak and humble, they need to think again about whether they really are as great as they think they are.

Word and power

In 4:19–20, Paul contrasts “word” with “power.” This is a common comparison in his culture that contrasts talk and deeds. Anyone can say they are capable of doing something, but only those with “power” can actually do what they claim. Paul introduces this contrast because he is coming to see if those who claim greatness (“word”) can do what they claim (“power”). He argues that “power” is what matters more than “word” because God’s kingdom is a matter of “power,” not “word.” It is about action, not just talk. If your language has a standard comparison between “talk” and “deeds,” you could use it in these verses.

Important Figures of Speech in this Chapter

Paul as father

In 4:14–15, Paul identifies the Corinthians as his children, which makes him their father. He became their father when he preached the gospel to them. Thus, he is their spiritual father, the one who helped bring them into the Christian life. In the metaphor, Paul does not specify who the mother is, and he does not intend his audience to make an inference as to who it might be. In 4:17, Paul continues this metaphor by claiming Timothy as his spiritual child. If possible, use words in your language that do not always require biological relationships. (See: ancestor, father, fathered, forefather, grandfather and children, child, offspring)

The spectacle

In 4:9, Paul speaks of the “spectacle” that he and the other apostles participate in. The “spectacle” could be a victory parade in which Paul and the other apostles are prisoners who will be killed, or it could be a gladiatorial performance in an arena in which Paul and the other apostles are destined to die. See the notes on the verse for translation options. Whichever “spectacle” Paul refers to, he is presenting himself and the other apostles as people who are going to be humiliated and killed in public. With this metaphor he continues the theme of Christ working in power through his and others’ weakness. (See: Metaphor)

Irony

In 4:8, Paul says that the Corinthians are satisfied, rich, and reigning. In the second half of the verse, however, he says that he “wishes” that they were actually reigning. The first part of the verse, then, presents how the Corinthians think about themselves. Paul speaks from their perspective in order to show them that their views are foolish and impossible. (See: Irony)

Rhetorical questions

In 4:7 and 4:21, Paul uses several questions. All the questions in these two verses are not seeking answers that provide information or further knowledge. Rather, all the questions are meant to make the Corinthians think about what they are thinking and doing. For translation options, see the notes on these two verses. (See: Rhetorical Question)

Other Possible Translation Difficulties in this Chapter

“Not beyond what is written”

In 4:6, Paul quotes a phrase: “Not beyond what is written.” This is not a quote from Scripture, and Paul does not say where the phrase comes from. However, the way he quotes it shows that both he and the Corinthians were familiar with this saying. Most likely, the phrase is a well-known proverb or wise saying that Paul uses to strengthen his argument. For the meaning of the phrase and translation options, see the notes on that verse.

Paul’s coming

In 4:18–21, Paul speaks many times about how he will “come” to them. He intends to visit them again, and he speaks in these verses about what his visit might be like. Use words in your language that refer to someone temporarily visiting someone else.

1 Corinthians 4:1

οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς

If the form In this manner let a man regard us: as would be redundant in your language, you could express the idea without the redundant words. Alternate translation: “Let a man regard us as” (See: Making Assumed Knowledge and Implicit Information Explicit)

ἡμᾶς λογιζέσθω ἄνθρωπος

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “a man should regard us” (See: Imperatives — Other Uses)

ἄνθρωπος

Although man is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand man, you could use a nongendered word or refer to both genders. Alternate translation: “man or woman” or “human” (See: When Masculine Words Include Women)

ἄνθρωπος

Paul uses the word man to speak of people in general, not one specific person. If your readers would misunderstand man, you could use a form that indicates people in general in your language. Alternate translation: “everybody” or “any person” (See: Generic Noun Phrases)

ἡμᾶς

Here, us refers to Paul, Apollos, and others who proclaim the gospel. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

οἰκονόμους μυστηρίων Θεοῦ

Here Paul uses the possessive form to describe stewards who are in charge of the mysteries of God. If your readers would misunderstand this form, you could express the idea by using a verb such as “manage” or “oversee.” Alternate translation: “stewards who manage the mysteries of God” or “stewards who oversee the mysteries of God” (See: Possession)

μυστηρίων Θεοῦ

Here Paul uses the possessive form to describe mysteries that are: (1) revealed by God. Alternate translation: “of the mysteries given by God” or “of the mysteries from God” (2) about God. Alternate translation: “of the mysteries about God” or “of the mysteries concerning God” (See: Possession)

1 Corinthians 4:2

ὧδε λοιπὸν

Here Paul uses the phrase In this case to introduce further information about what it means to be stewards. Since he is talking about himself and others who proclaim the gospel as stewards, it is important to understand what it is that stewards are required to do. If your readers would misunderstand this connection, you could use a word or phrase that introduces more information about a topic. Alternate translation: “Now” or “Speaking of stewards,” (See: Connecting Words and Phrases)

ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ

While Paul does not directly apply this sentence to himself and others who proclaim the gospel, it is clear that he intends the reader to apply it to him and these others. Paul then means that he and others who proclaim the gospel are required to do so faithfully by God. If this implication would not be understood by your readers, you could use a word or phrase that makes it clear by identifying Paul as one of the stewards. Alternate translation: “it is required in stewards like us that we be found faithful” (See: Assumed Knowledge and Implicit Information)

ζητεῖται

πιστός τις εὑρεθῇ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is found rather than the person doing the “finding.” If you must state who does the action, you could use a vague subject or refer to “masters.” Alternate translation: “people find one faithful” or “a master finds one faithful” (See: Active or Passive)

τις

Here Paul uses one to refer to any of the stewards. If your readers would misunderstand one, you could express the idea by using a plural pronoun such as “they.” Alternate translation: “they” (See: Pronouns — When to Use Them)

1 Corinthians 4:3

ἐμοὶ…ἐστιν

Alternate translation: “I consider it” or “from my perspective”

εἰς ἐλάχιστόν ἐστιν

When Paul says that it is a very small thing for him to be examined, what he means is that their “examination” of him is unimportant to him. Whether they think he has been faithful or not does not matter to him at all. If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “it is no big deal” or “it has no significance” (See: Idiom)

ὑφ’ ὑμῶν ἀνακριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας;

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Paul, who is examined, rather than you or the human court, who does the “examining.” Alternate translation: “you or a human court would examine me” (See: Active or Passive)

ἀνθρωπίνης ἡμέρας

Here, the words translated a human court refer to an official legal proceeding where whether Paul was faithful or not could be judged by those in charge. Here, he uses the words primarily to refer to any people who are in charge of this legal proceeding. If your readers would misunderstand a human court, you could use a word or phrase that refers to an official meeting to decide whether someone is innocent or guilty or a word or phrase that refers to who is in charge at such a meeting. Alternate translation: “a court of law” or “a human jury” (See: Translate Unknowns)

ἀλλ’

Here, For introduces an even stronger statement about how little Paul cares about being examined by humans. He cares so little that he does not even examine himself. If your readers would misunderstand this connection, you could use a word or phrase that normally introduces a further, stronger statement. Alternate translation: “Indeed,” (See: Connecting Words and Phrases)

1 Corinthians 4:4

οὐδὲν…ἐμαυτῷ σύνοιδα

Paul says that he is aware of nothing against himself. By this, he means that he does not know about anything that could be used to accuse him. He is not aware of anything he has done wrong. If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “I have a clear conscience” or “I cannot think of any wrong things I have done” (See: Idiom)

οὐκ ἐν τούτῳ δεδικαίωμαι;

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Paul, who is justified, rather than what “justifies” him. Alternate translation: “this does not justify me” (See: Active or Passive)

τούτῳ

Here, this refers back to the whole idea that Paul is aware of nothing against himself. If your readers would misunderstand this, you could clarify that it refers back to the whole previous statement. Alternate translation: “what I am aware of” (See: Pronouns — When to Use Them)

δὲ

Paul uses but to introduce a contrast with everyone else who might “examine” Paul (see 4:3–4). If your readers would misunderstand this connection, you could use a word or phrase that introduces a contrast with several previous statements. Alternate translation: “Instead,” (See: Connect — Contrast Relationship)

ὁ…ἀνακρίνων με Κύριός ἐστιν.

Alternate translation: “the Lord is the one who judges me”

1 Corinthians 4:5

πρὸ καιροῦ…ἕως ἂν ἔλθῃ ὁ Κύριος

If the form before the time, until the Lord comes contains redundant information that would be unnatural to state in your language, you could express the idea without the redundant words. Alternate translation: “before the Lord comes” or “until the Lord comes” (See: Making Assumed Knowledge and Implicit Information Explicit)

ἔλθῃ

Here Paul is speaking about how the Lord will “come” back to earth at some point in the future. Use a form in your language that could refer to Jesus’ return to earth. Alternate translation: “returns to the earth” (See: Go and Come)

ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους

Here Paul speaks as if the Lord will bring a flashlight or torch when he comes, and he will use that torch or flashlight to shine light on things that are currently hidden in the darkness. By speaking in this way, Paul means that the Lord will reveal what no person knows right now. If your readers would misunderstand the meaning of this phrase, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “who will both disclose what people do not know about” (See: Metaphor)

τὰ κρυπτὰ τοῦ σκότους

Here Paul uses the possessive form to describe things that are hidden in darkness. If the hidden things would not be understood to be in darkness in your language, you could express the idea by using a word such “in” or “within.” Alternate translation: “the things hidden in darkness” (See: Possession)

τὰ κρυπτὰ τοῦ σκότους

If your language does not use the abstract noun darkness, you could express the idea by using a word or phrase that describes something that cannot be seen because there is no light, such as “in shadow.” Alternate translation: “the hidden things in shadow” or “the things hidden where no light shines” (See: Abstract Nouns)

τὰς βουλὰς τῶν καρδιῶν

Here Paul uses the possessive form to describe purposes that come from or are created in the hearts. If your readers would misunderstand that the purposes are located in the hearts, you could express the idea by using a word such as “from” or “in.” Alternate translation: “the purposes in the hearts” or “the purposes from the hearts” (See: Possession)

τὰς βουλὰς

Here, purposes refers to how humans have specific goals in mind and plan ways of attaining those goals. If your readers would misunderstand purposes, you could use a word such as “plans” or “intentions.” Alternate translation: “the plans” or “the intentions” (See: Translate Unknowns)

τῶν καρδιῶν

In Paul’s culture, hearts are the places where humans think and plan. If your readers would misunderstand hearts, you could refer to the place where humans think in your culture or express the idea nonfiguratively. Alternate translation: “of the minds” or “that humans plan” (See: Metonymy)

ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ

Here Paul speaks as if praise were something that could come or travel from God to humans. Paul means that God is the source of the praise that each one will receive. If your readers would misunderstand the meaning of this sentence, you could translate it so that God is the one who gives the praise. Alternate translation: “God will give praise to each one” (See: Idiom)

ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ

Here Paul might seem to be saying that every person will receive some praise from God. However, Paul does not mean that. Instead, he only gives the example of the person who has been faithful to God, not the example of the person who has not been faithful to God. If your readers would misunderstand why Paul uses only one example, you could clarify that this example is only about those who are faithful, or you could include the opposite example about those who have been unfaithful. Alternate translation: “the praise from God will come to each faithful one” or “the praise and blame from God will come to each one” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 4:6

ταῦτα

Here, these things refers back to everything Paul has said about himself and Apollos in 3:4–23. If your readers would misunderstand what these things refers to, you could clarify that it refers to what Paul has said about farming and building. Alternate translation: “what I have said about farming and building” (See: Pronouns — When to Use Them)

ἀδελφοί

Ἀπολλῶν

Apollos is the name of a man. (See: How to Translate Names)

ἡμῖν

Here, us refers to Paul and Apollos only. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

μάθητε, τό μὴ ὑπὲρ ἃ γέγραπται

If your language does not use this form, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “you might learn not to go beyond what is written” (See: Direct and Indirect Quotations)

τό μὴ ὑπὲρ ἃ γέγραπται,

Here Paul quotes a short phrase that is not from the Old Testament but that would have been well-known to the Corinthians. The phrase what is written could refer to: (1) the Old Testament scriptures. Paul is telling the Corinthians that they should only act in ways that the Old Testament approves. Alternate translation: “Not beyond what the Scriptures say” (2) general principles of life that everyone knows about. Paul is telling the Corinthians that they should only act in ways that are generally approved and accepted. Alternate translation: “Not beyond proper standards” (See: Assumed Knowledge and Implicit Information)

γέγραπται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the Scriptures or scriptural author writes or speaks the words. Alternate translation: “the authors of Scripture have written” (2) God speaks the words. Alternate translation: “God has said” (See: Active or Passive)

ἵνα

The statement introduced by so that could be the purpose for: (1) learning that they should not go beyond what is written. Alternate translation: “with the goal that” (2) Paul applying these things to himself and Apollos. Alternate translation: “so that, in the end,” (See: Information Structure)

μὴ εἷς…φυσιοῦσθε

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that the person “puffs” himself or herself up. Alternate translation: “no one would puff himself or herself up” (See: Active or Passive)

τοῦ ἑνὸς…τοῦ ἑτέρου

Here, the one and the other refer to any specific leaders the Corinthians might praise or blame. Perhaps Paul specifically has himself and Apollos in mind, but he intentionally uses words that would include any leader whom the Corinthians could praise or blame. If your readers would misunderstand the one and the other, you could express the idea by using a word or phrase that indicates that Paul is speaking generally of any leaders here. Alternate translation: “of any leader … any other leader” (See: Pronouns — When to Use Them)

1 Corinthians 4:7

σε…ἔχεις…ἔλαβες…ἔλαβες…καυχᾶσαι…λαβών

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: Forms of ‘You’ — Singular)

τίς…σε διακρίνει?

τί…ἔχεις ὃ οὐκ ἔλαβες?

εἰ δὲ καὶ ἔλαβες

Paul is speaking as if “receiving it” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “And since you indeed received it” (See: Connect — Factual Conditions)

τί καυχᾶσαι ὡς μὴ λαβών?

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 your readers would misunderstand this question, you could express the idea 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: Rhetorical Question)

ἔλαβες…λαβών

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 could 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: Pronouns — When to Use Them)

1 Corinthians 4:8

ἤδη κεκορεσμένοι ἐστέ, ἤδη ἐπλουτήσατε, χωρὶς ἡμῶν ἐβασιλεύσατε

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 your readers would misunderstand this form, 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: Irony)

κεκορεσμένοι ἐστέ

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 your readers would misunderstand the meaning of satisfied, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you are stuffed with blessings” or “you have every spiritual gift” (See: Metaphor)

ἐπλουτήσατε

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 your readers would misunderstand the meaning of become rich, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “you have become fat” or “you have an excess of spiritual gifts” (See: Metaphor)

ἡμῶν…ἡμεῖς

Here, us and we refer to Paul and others who proclaim the gospel. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

1 Corinthians 4:9

γάρ

Here, For introduces evidence that Paul and the other apostles are not “reigning” right now. If your readers would misunderstand this connection, you could express the idea 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 can tell we are not reigning, since” (See: Connecting Words and Phrases)

δοκῶ

Here, I think introduces Paul’s own opinion of what he and other apostles are meant to do and experience. If your readers would misunderstand I think, you could express the idea 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: Translate Unknowns)

ἡμᾶς…ἐγενήθημεν

Here, we and us refer to Paul and his fellow apostles. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους

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: Metaphor)

ἐσχάτους

Here, last of all could identify: (1) the time when the apostles are exhibited, which would be as the last event held in the arena. Alternate translation: “at the end” (2) the place where the apostles are exhibited, which would be at the end of the victory parade. Alternate translation: “last in line” (See: Translate Unknowns)

θέατρον ἐγενήθημεν τῷ κόσμῳ, καὶ ἀγγέλοις καὶ ἀνθρώποις

Here Paul speaks as if he and other apostles were part of a gladiatorial game or a theatrical show. He speaks in this way to show that the humiliation and death he and other apostles suffer happens in public, with everyone watching to see what happens. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “we live in full view of the world—both of angels and of men” or “we undergo these things publicly, before the world—both angels and men” (See: Metaphor)

τῷ κόσμῳ, καὶ ἀγγέλοις καὶ ἀνθρώποις

This structure could mean that: (1) Paul wants to define the world as angels and men. Alternate translation: “to the world, that is, both to angels and to men” (2) Paul is listing three different things. Alternate translation: “to the world, to angels, and to men.” (See: Information Structure)

ἀνθρώποις

Although men is masculine, Paul is using it to refer to anyone, whether men or women. If your readers would misunderstand men, you could use a nongendered word or refer to both genders. Alternate translation: “to men and women” or “to people” (See: When Masculine Words Include Women)

1 Corinthians 4:10

ἡμεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ; ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί; ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι

In Paul’s language, he did not need to include {are}. However, many languages, including English, must add {are}, which is why the ULT includes it in brackets. If your language would not use {are} here, you could leave it unexpressed. (See: Ellipsis)

ἡμεῖς

Here, we refers to Paul and the other “apostles.” It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

ἡμεῖς μωροὶ…ἡμεῖς ἀσθενεῖς…ἡμεῖς…ἄτιμοι

With these statements, Paul identifies what he and the other apostles are like from the perspective of this world. They are fools, weak, and dishonored. Paul does know that from God’s perspective they are actually “wise,” “strong,” and “honored.” However, he speaks from the perspective of this world to help the Corinthians change their thinking. Instead of wanting to be wise, strong, and honored, the Corinthians need to realize that following God will instead make them appear to this world as fools, weak, and dishonored. If your readers would misunderstand the meaning of these statements, you could use a word or phrase that clarifies that they are spoken from a different perspective. Alternate translation: “We seem to be fools … We seem to be weak … we seem to be dishonored” or “According to the world, we are fools … According to the word, we are weak … according to the world, we are dishonored’ (See: Irony)

ὑμεῖς δὲ φρόνιμοι…ὑμεῖς δὲ ἰσχυροί…ὑμεῖς ἔνδοξοι

With these statements, Paul identifies what the Corinthians think about themselves. They think they are wise, strong, and honored from the perspective of this world. Paul contrasts what the Corinthians think about themselves and how he and other apostles look from the world’s perspective in order to make the Corinthians reconsider what they think about themselves. If your readers would misunderstand these statements, you could use a word or phrase that identifies that they are spoken from the perspective of the Corinthians. Alternate translation: “but you consider yourselves wise … but you consider yourselves strong … You consider yourselves honored” (See: Irony)

ἐν Χριστῷ

Paul uses the spatial metaphor in Christ to describe the union of believers with Christ. In this case, being in Christ, or united to Christ, explains: (1) the means by which God has made the Corinthians wise. Alternate translation: “by means of your union with Christ” (2) the reason why God has made the Corinthians wise. Alternate translation: “because of your union with Christ Jesus” (See: Metaphor)

ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι.

Paul changes the order of the last item in the list, putting You in front of we. In his culture, this is one way to identify the last item in a list. If your readers would misunderstand the change in order, you could match the order that Paul uses for the first two items. Alternate translation: “We are dishonored, but you are honored” (See: Information Structure)

1 Corinthians 4:11

ἄχρι τῆς ἄρτι ὥρας

In Paul’s culture, the phrase Up to this present hour means that what Paul is about to say has been happening and continues to happen up to the time when he writes this letter. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “To this very day” “All the time that we serve Christ,” (See: Idiom)

πεινῶμεν

Here, we refers to Paul and the other “apostles.” It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

γυμνιτεύομεν

Here, are poorly clothed means that the clothing is old and worn and barely covers a person’s body. If your readers would misunderstand are poorly clothed, use a word or phrase that identifies clothing that barely covers a person. Alternate translation: “are clothed in rags” (See: Translate Unknowns)

καὶ κολαφιζόμεθα, καὶ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on we who are beaten rather than focusing on the people doing the “beating.” If you must state who does the action, you could use a vague or indefinite subject. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “and people brutally beat us, and we” (See: Active or Passive)

ἀστατοῦμεν

Here, are homeless means that Paul and the other apostles do not have a permanent residence or a house that they own. It does not mean that they never had a place to stay. If your readers would misunderstand are homeless, you could use a word or phrase that indicates that Paul and the other apostles do not have a permanent residence. Alternate translation: “do not own homes” or “are always on the move” (See: Translate Unknowns)

1 Corinthians 4:12

ἰδίαις…εὐλογοῦμεν…ἀνεχόμεθα

Here, our and we refer to Paul and other “apostles.” They do not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

κοπιῶμεν, ἐργαζόμενοι

Here, the words working hard and working mean basically the same thing. Paul uses both words to emphasize how hard he is working. If your language does not use repetition in this way, you could combine these words and indicate the emphasis in another way. Alternate translation: “are working very hard” (See: Doublet)

ἐργαζόμενοι ταῖς ἰδίαις χερσίν

In Paul’s culture, the phrase with our own hands indicates that Paul and other apostles were doing manual labor. In fact, we know that Paul himself made tents (see Acts 18:3), so that is probably the manual labor which he refers to here. If with our hands would not refer to manual labor in your language, you could use a comparable idiom or an expression that refers to manual labor. Alternate translation: “doing physically demanding work” (See: Idiom)

λοιδορούμενοι…διωκόμενοι

The phrases Being reviled and being persecuted identify the situations in which Paul and other apostles bless and endure. If your readers would misunderstand this relationship, you could: (1) include a word such as “when” to indicate that these actions happen at the same time. Alternate translation: “Any time we are reviled … any time we are persecuted” (2) include a word such as “although” to indicate that these actions are in contrast with each other. Alternate translation: “Although we are reviled … although we are persecuted” (See: Connect — Simultaneous Time Relationship)

λοιδορούμενοι

Here, Being reviled refers to someone abusing another person with words. If that meaning for Being reviled would not be obvious in your language, you could use a word or phrase that does refer to using abusive words about another person. Alternate translation: “Being slandered” or “Being attacked verbally” (See: Translate Unknowns)

εὐλογοῦμεν

Here Paul does not state whom or what they bless. He could mean that they bless: (1) the people who “revile” them. Alternate translation: “we bless in return” (2) God, even though they are suffering. Alternate translation: “we bless God anyway” (See: Assumed Knowledge and Implicit Information)

διωκόμενοι

1 Corinthians 4:13

παρακαλοῦμεν…ἐγενήθημεν

Here, we refers to Paul and other “apostles.” It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

δυσφημούμενοι

The phrase being slandered identifies the situation in which Paul and other apostles comfort. If your readers would misunderstand this relationship, you could: (1) include a word such as “when” to indicate that these actions happen at the same time. Alternate translation: “Any time we are slandered” (2) include a word such as “although” to indicate that these actions are in contrast with each other. Alternate translation: “Although we are slandered” (See: Connect — Simultaneous Time Relationship)

δυσφημούμενοι

ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα

Here Paul says that he and other apostles are like scum and refuse, both of which are words that describe garbage. Paul speaks in this way to show that the world considers him and other apostles to be worthless, just like garbage is worthless and should be thrown away. If your readers would misunderstand this simile, you could express the idea with a comparable image or nonfiguratively. Alternate translation: “We have no value according to the world’s perspective” or “We have become like a heap of garbage” (See: Simile)

περικαθάρματα τοῦ κόσμου…πάντων περίψημα

Here Paul uses two different words for garbage. The word scum refers to what people throw away after they clean something. The word refuse refers to dirt or filth that people wipe or scrub off an object. Paul uses two very similar words in order to emphasize that the world thinks that he and other apostles are like garbage. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “the filthy scum of all the world” (See: Doublet)

περικαθάρματα τοῦ κόσμου

Here Paul uses the possessive form to describe what the world identifies as scum. If your readers would misunderstand this form, you could use a short phrase to clarify that scum is what the world thinks he and other apostles are. Alternate translation: “what the world considers scum” (See: Possession)

τοῦ κόσμου

When Paul uses the world in this context, he is not referring primarily to everything that God has made. Rather, he uses the world to refer to human beings who do not believe in Jesus. If your readers would misunderstand the world, you could use an expression that refers to human beings in general. Alternate translation: “of human beings” (See: Synecdoche)

πάντων περίψημα

Here Paul uses the possessive form to describe refuse that: (1) comes from all things. Alternate translation: “the refuse from all things” (2) all people consider to be garbage. Alternate translation: “what all people consider to be refuse” (See: Possession)

ἕως ἄρτι

Here Paul ends this sentence in a similar way to how he began his sentence in 4:11. In Paul’s culture, the phrase even until now means that what Paul speaks about has been happening and continues to happen up to the time when he writes this letter. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “to this very day” “all the time we serve Christ” (See: Idiom)

1 Corinthians 4:14

οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ’ ὡς τέκνα μου ἀγαπητὰ, νουθετῶ

If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “I correct you as my beloved children. I do not write these things as shaming you” (See: Information Structure)

ἐντρέπων ὑμᾶς

Here, the phrase as shaming you introduces what Paul did not write to do. If your readers would not understand as shaming as a purpose, you could use a word or phrase that does clearly indicate purpose. Alternate translation: “in order to shame you” (See: Connect — Goal (Purpose) Relationship)

ταῦτα

Here, these things refers back to what Paul has already written, focusing on 4:6–13. If your readers would misunderstand these things, you could use a word or phrase that refers back to what Paul has just finished writing. Alternate translation: “what I have said about us apostles and you” (See: Pronouns — When to Use Them)

ὡς τέκνα μου ἀγαπητὰ

Here, the phrase as my beloved children could introduce: (1) the reason why Paul corrects the Corinthians. Alternate translation: “because you are my beloved children” (2) the way in which he corrects the Corinthians. Alternate translation: “as a father corrects his beloved children, so” (See: Connect — Reason-and-Result Relationship)

τέκνα μου ἀγαπητὰ

Here Paul speaks of the Corinthians as if they were his beloved children. He speaks in this way because he is their spiritual father, the one who first preached the good news to them. Also, he loves them in the same way a father loves his own children. If your readers would misunderstand why Paul calls the Corinthians his beloved children, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “my beloved younger siblings” or “fellow believers whom I love” (See: Metaphor)

1 Corinthians 4:15

ἐὰν…μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ

Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that the Corinthians do not have myriads of guardians, but he speaks in this way to emphasize that they have only one spiritual father, no matter how many guardians they have. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “even if you somehow had myriads of guardians in Christ” (See: Connect — Contrary to Fact Conditions)

μυρίους παιδαγωγοὺς

Here, myriads of guardians is an exaggeration that the Corinthians would have understood to mean a large number of guardians. If your readers would misunderstand myriads, you could use a word or phrase that refers to a large number. Alternate translation: “many guardians” or “a large number of guardians” (See: Hyperbole)

ἐν Χριστῷ

Here Paul uses the spatial metaphor in Christ to describe the union of believers with Christ. In this case, being in Christ, or united to Christ, could identify: (1) that these guardians are helping the Corinthians in their union with Christ. Alternate translation: “who work to unite you more strongly to Christ” (2) the guardians as fellow believers in Jesus. Alternate translation: “who believe in Christ” (See: Metaphor)

οὐ πολλοὺς πατέρας

Here Paul omits some words that may be essential in your language to create a complete thought. In English, these words are essential, so they have been included in the ULT in brackets. If you can translate this sentence without these words, you could do so here. Otherwise, you could retain these words as they appear in the ULT. (See: Ellipsis)

οὐ πολλοὺς πατέρας

Alternate translation: “you would have only one father”

οὐ πολλοὺς πατέρας; ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, ἐγὼ ὑμᾶς ἐγέννησα.

Here Paul speaks of himself as a “father” to the Corinthian believers. He became their father through the gospel, which means that he is their spiritual father. He is the one who preached the gospel to them when they became united to Christ Jesus, and that makes him the one who fathered them. If your readers would misunderstand how Paul speaks about fathers, you could clarify that Paul refers to “spiritual” fathers. Alternate translation: “you would not have many spiritual fathers; for I fathered you spiritually in Christ Jesus through the gospel” (See: Biblical Imagery — Extended Metaphors)

ἐν…Χριστῷ Ἰησοῦ

Here Paul uses the spatial metaphor in Christ Jesus to describe the union of believers with Christ. In this case, being in Christ, or united to Christ, could explain: (1) that the Corinthians became united to Christ when Paul preached the good news to them. Alternate translation: “when you were united to Christ Jesus” (2) Paul is their father in the Christian family, the family that is united to Christ. Alternate translation: “in the Christian family” (See: Metaphor)

1 Corinthians 4:16

μιμηταί μου γίνεσθε

If your language does not use an abstract noun for the idea behind imitators, you could express the idea by using a verbal such as “imitate.” Alternate translation: “imitate me” (See: Abstract Nouns)

1 Corinthians 4:17

διὰ τοῦτο

Here, this refers back to what Paul said in the previous verse about imitating him. If your readers would misunderstand what this refers to, you could clarify that it refers back to the previous verse. Alternate translation: “For that reason” (See: Pronouns — When to Use Them)

ἔπεμψα

Sometimes, Paul uses the past tense sent with reference to the person who carries the letter to its destination. However, Paul later speaks of Timothy visiting them as only a possibility (see 16:10). Therefore, the visit to which Paul refers here could: (1) have already happened by the time Paul is writing this letter. Timothy would be visiting the Corinthians while Paul is writing this letter, since Paul uses the future tense to refer to how Timothy will remind them of Paul’s ways. Alternate translation: “I have sent” (2) be when Timothy brings the letter to them, at which time he will remind them of his ways. Alternate translation: “I am sending”

ὅς ἐστίν μου τέκνον, ἀγαπητὸν καὶ πιστὸν

Here Paul speaks of Timothy as if he were his own child. This continues the metaphor about Paul as a spiritual father from 4:15. Paul is Timothy’s spiritual father, and Paul loves Timothy in the way a father loves his child. If your readers would misunderstand this figure of speech, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “who is my beloved and faithful spiritual child” or “whom I love and who is faithful” (See: Metaphor)

ἐν Κυρίῳ

Here Paul uses the spatial metaphor in the Lord to describe the union of believers with Christ. In this case, being in the Lord, or united to the Lord, identifies Timothy as someone who faithfully does what he is called to do in his union with the Lord. Alternate translation: “in his union with the Lord” (See: Metaphor)

τὰς ὁδούς μου τὰς ἐν

Here Paul speaks of how he lives and what he does as my ways, which refers to the paths that Paul walks on. This way of speaking is related to how Paul has already spoken of behavior as “walking” (see 3:3). The phrase my ways could identify: (1) how Paul thinks and lives. Alternate translation: “the way that I live in” (2) the principles that Paul follows concerning how to think and live. Alternate translation: “the principles that I follow in” (See: Metaphor)

ἐν Χριστῷ Ἰησοῦ

Here Paul uses the spatial metaphor in Christ Jesus to describe the union of believers with Christ. In this case, being in Christ Jesus, or united to Christ Jesus, describes Paul’s ways as ways that are appropriate for those united to Christ Jesus. Alternate translation: “appropriate in union with Christ Jesus” (See: Metaphor)

καθὼς…διδάσκω

Here Paul does not explicitly state what it is that he is teaching. From the previous words, however, it is clear that he teaches his ways, the same ways that Timothy will remind them about. If you need to clarify what Paul teaches, you could refer to the ways explicitly. Alternate translation: “the same ways that I teach” (See: Assumed Knowledge and Implicit Information)

πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ

Here Paul speaks as if Paul has been everywhere and visited every church. The Corinthians would have understood this to refer to everywhere and every church that Paul has visited. If your readers would misunderstand everywhere and every church, you could clarify that Paul refers to every place and church he has visited. Alternate translation: “everywhere I go and in every church that I visit” (See: Hyperbole)

πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ

Here, the words everywhere and in every church have very similar meanings. Paul repeats the idea to emphasize that he teaches the ways in every church, not just among the Corinthians. If your language does not use repetition in this way, you could combine the two phrases into one. Alternate translation: “in every church” (See: Doublet)

1 Corinthians 4:18

δέ

Here, Now introduces a development in the argument. Paul starts addressing some of the Corinthians who are proud. If Now does not introduce a new part of the argument in your language, you could use a word or phrase that does do this. Alternate translation: “Moving on,” (See: Connecting Words and Phrases)

τινες

The word some refers to some of the Corinthians. If your readers would misunderstand what some refers to, you could clarify that it identifies some Corinthian believers. Alternate translation: “some from among you” (See: Pronouns — When to Use Them)

ἐφυσιώθησάν

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that the people “puff” themselves up. Alternate translation: “have puffed themselves up” (See: Active or Passive)

ὡς

Here Paul speaks of him not coming as something that is a possibility. However, he is convinced that this is not true, since he will “come” to them. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “as if” (See: Connect — Contrary to Fact Conditions)

μὴ ἐρχομένου…μου

Here Paul is speaking about his plan to visit the Corinthians at some point. Use a form in your language that indicates future travel plans to visit someone. Alternate translation: “I were not about to arrive where you live” (See: Go and Come)

1 Corinthians 4:19

δὲ

Here, But introduces a contrast with what some people are thinking in the previous verse, that is, that Paul is not going to visit them. In this verse, he says that he will visit them soon. Use a word or phrase in your language that introduces a strong contrast. Alternate translation: “Despite what they think,” (See: Connect — Contrast Relationship)

ἐλεύσομαι…ταχέως πρὸς ὑμᾶς, ἐὰν ὁ Κύριος θελήσῃ

If your language would put the if statement first, you could rearrange these two clauses. Alternate translation: “if the Lord wills, I will come to you soon” (See: Information Structure)

ἐλεύσομαι…πρὸς ὑμᾶς

ἐὰν ὁ Κύριος θελήσῃ

Here Paul says that he will only visit the Corinthians if the Lord wills. He is not sure whether the Lord will “will” or not. Use a form in your language that indicates a true hypothetical. Alternate translation: “only if the Lord wills, of course” (See: Connect — Hypothetical Conditions)

τὸν λόγον…τὴν δύναμιν

The contrast between word and power was well known in Paul’s culture. The contrast states that people can say many things, but they cannot always do what they say they can. If your language has a way to express this contrast between “talk” and “action,” you could use it here. Alternate translation: “the talk … their deeds” (See: Assumed Knowledge and Implicit Information)

τὸν λόγον τῶν πεφυσιωμένων

Here, word figuratively represents what someone says in words. If your readers would misunderstand word, you could use an equivalent expression or plain language. Alternate translation: “what these who have been puffed up say” (See: Metonymy)

τῶν πεφυσιωμένων

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that the people “puff” themselves up. Alternate translation: “of these people who have puffed themselves up” (See: Active or Passive)

τὴν δύναμιν

If your language does not use an abstract noun for the idea behind power, you could express the idea by using an adjective such as “powerful.” Alternate translation: “how powerful they are” or “their powerful deeds” (See: Abstract Nouns)

1 Corinthians 4:20

οὐ…ἐν λόγῳ ἡ Βασιλεία τοῦ Θεοῦ, ἀλλ’ ἐν δυνάμει

Here Paul speaks as if the kingdom of God exists in, not word, but power. By this, he means that the kingdom of God does not consist in what people say but in what they do. To say it another way, word, or what people say, by itself does not make people part of God’s kingdom. Rather, it takes God’s power working for and through people to make them part of God’s kingdom. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the kingdom of God consists not in word but in power” or “the kingdom of God is not about word but about power” (See: Metaphor)

ἐν λόγῳ…ἀλλ’ ἐν δυνάμει

The contrast between word and power was well-known in Paul’s culture. The contrast states that people can say many things, but they cannot always do what they say they can do. If your language has a way to express this contrast between “talk” and “action,” you could use it here. Alternate translation: “not in talk but in deeds” (See: Assumed Knowledge and Implicit Information)

λόγῳ

δυνάμει

If your language does not use an abstract noun for the idea behind power, you could express the idea another way. Alternate translation: “powerful deeds” or “what people powerfully do” (See: Abstract Nouns)

1 Corinthians 4:21

τί θέλετε?

Paul asks the Corinthians What they want because he wants them to realize that their behavior will show him how to respond to them. He does not want the Corinthians to tell him all their desires. Rather, he presents two options in the rest of the verse, and the question What do you want? shows the Corinthians that they can choose between those two options by listening to Paul or choosing not to listen to him. If your language does not use a question to express this idea, you could translate the question in statement form. Alternate translation: “Depending on what you do, I will behave towards you in one of two ways.” or “How you respond to me will tell me how to respond to you.” (See: Rhetorical Question)

ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ, πνεύματί τε πραΰτητος?

Here Paul uses a question to present the two options for how he could act toward the Corinthians when he “comes” to them. He asks a question for the same reason he asked the first question in this verse. He wants them to realize that how they choose to respond to him will dictate how he will act when he visits. If they do not listen to him, he will come with a rod. If they do listen, he will come with love and a spirit of gentleness. If your language does not use a question to express this idea, you could translate the question in statement form. Alternate translation: “I will either come to you with a rod or with love and a spirit of gentleness.” or “If you do not listen, I will come to you with a rod. If you do listen, I will come to you with love and a spirit of gentleness.” (See: Rhetorical Question)

ἔλθω πρὸς ὑμᾶς

Here Paul is speaking about his plan to visit the Corinthians at some point. Use a form in your language that indicates future travel plans to visit someone. Alternate translation: “Shall I arrive where you live” (See: Go and Come)

ἐν ῥάβδῳ

Paul speaks of coming with a rod as if he is going to physically beat the Corinthians to teach them to listen to him. This metaphor may continue the way in which he speaks of himself as a “father” in 4:14–15, since fathers could punish their children physically with a rod if they did not obey. By speaking in this way, Paul thus refers to discipline or punishment, but the discipline he threatens will not be physical. If your readers would misunderstand this figure of speech, you could use a word or phrase that would describe discipline or punishment, or you could express the idea nonfiguratively. Alternate translation: “to punish you” or “with a harsh rebuke” (See: Metaphor)

ἐν ἀγάπῃ…τε

If your language does not use an abstract noun for the idea behind love, you could express the idea by using an adverb such as “lovingly” or a verb such as “love.” Alternate translation: “shall I love you with” (See: Abstract Nouns)

πνεύματί…πραΰτητος

Here Paul uses the possessive form to describe a spirit that is characterized by gentleness. If your language would not use the possessive form to express that idea, you could express the idea by translating gentleness as an adjective, such as “gentle.” Alternate translation: “a gentle spirit” (See: Possession)

πνεύματί

Here, spirit does not refer to God’s Spirit, the Holy Spirit. Rather, it refers to Paul’s spirit. In Paul’s culture, as spirit of something is a way to describe a person’s attitude that is characterized by that thing. Here, then, Paul speaks about an attitude that is gentle. If your readers would misunderstand spirit, you could use a word such as “attitude” to express the idea. Alternate translation: “an attitude” (See: Translate Unknowns)

πραΰτητος

If your language does not use an abstract noun for the idea behind gentleness, you could express the idea by using an adjective such as “gentle.” Alternate translation: “that is gentle” (See: Abstract Nouns)

1 Corinthians 5

1 Corinthians 5 General Notes

Structure and Formatting

Against sexual immorality (4:16–6:20)
- Paul condemns a sexually immoral man (5:1–5)
- Passover festival metaphor (5:6–8)
- Explanation of previous letter (5:9–13)

Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 13. Verse 13 quotes from Deuteronomy 17:7.

Special Concepts in this Chapter

Sexual immorality

This chapter deals mostly with what Paul calls “sexual immorality” (5:1, 9–11). The word Paul uses for “sexual immorality” is a general term for sexual behavior that is considered improper. The specific type of “sexual immorality” that Paul addresses in this chapter is a man having sex with his step-mother. In some languages, there is a specific word for this. English uses the word “incest.” However, since Paul uses a general term and then brings up a specific situation, you also should use a general term for “sexual immorality” in this chapter. (See: sexual immorality, immorality, immoral, fornication)

Judgment

Paul refers to “judgment” or “judging” in 5:3, 12–13. “Judging” refers to deciding whether someone is guilty or innocent. Paul emphasizes in this chapter that Christians should “judge” other Christians in the proper setting (see 5:3–5). However, they do not need to “judge” people who are not Christians. Paul states that “judging” them is God’s responsibility (5:12–13). (See: judge, judgment)

Excommunication

In 5:2, Paul speaks about “removing” the person who committed the sexual sin from among the Corinthians, and he makes a similar command in 5:13. The phrase “hand this man over to Satan” in 5:5 has a similar meaning. Finally, when Paul tells them to “clean out the old yeast” (5:7), this is a metaphor for the same action. Paul is commanding the Corinthians to stop including in their group the man who committed the sexual sin. It is not totally clear whether the man can be accepted back into the group if he stops committing the sin.

Important Figures of Speech in this Chapter

Euphemisms

As is the case in many cultures, sexual behavior is a delicate topic. Paul thus uses euphemisms to avoid sounding crude or nasty. When he says that “someone has his father’s wife” (5:1), this is a delicate way to refer to someone consistently having sex with his father’s wife, whether married or not. He later on calls this behavior “a deed” (5:2) or “such a thing” (5:3). These phrases are ways of referring back to the man having sex with his father’s wife without using crude words. If your language has similar euphemisms for delicately referring to sexual behavior, you could use them here. (See: Euphemism)

Passover metaphor

In 5:6–8, Paul speaks of “yeast” and “Passover.” Passover was Jewish festival in which the people celebrated how God delivered them from serving as slaves in Egypt. The Israelites sacrificed lambs and spread the blood on their doors, and they ate bread without yeast in it because they would have to leave quickly, before the bread could rise. Then, God sent a destroying angel who killed the firstborn child in every house that did not have blood on its door. When this happened, the ruler of Egypt told the Israelites to leave immediately. You can read about these events in Exodus 12. Later generations of Israelites celebrated this day by removing the yeast from their houses and by sacrificing a lamb. Paul refers to this festival in these verses. He uses the festival of Passover as a metaphor to encourage the Corinthians to remove sinful people (“yeast”) from their group (“their house”). There is even a “Passover lamb,” who is Jesus himself. Since this metaphor is drawn from the Old Testament, you should preserve it in your translation. If necessary you can include a footnote that gives some extra information, or you could refer your readers to Exodus 12 if they have access to the book of Exodus. (See: yeast, leaven, unleavened, Passover, and Metaphor)

Rhetorical questions

In 5:6 and 5:12, Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: Rhetorical Question)

Present in spirit

In 5:3–4, Paul speaks of being with the Corinthians “in spirit.” While this could be a reference to the Holy Spirit, who would connect Paul with the Corinthians, more likely Paul is referring to his own “spirit,” which refers to the aspect of Paul that can connect with the Corinthians even when he is not physically present. When he says that he is with them “in spirit,” that means that he is thinking about them and that they should act as they would if Paul was physically present. You could either use a comparable idiom in your language or explain in some other way what “spirit” means in these verses. (See: spirit, wind, breath)

Other Possible Translation Difficulties in this Chapter

Structure of 5:3–5

In 5:3–5, Paul uses a long and complicated sentence structure. In 5:3, he describes how he has “passed judgment” as if he were present. In 5:5, he tells them what the response to that judgment should be: “hand this man over to Satan.” In 5:4, then, he describes the situation in which they should hand the man over: they should be gathered together and acting with the authority of both Paul and Jesus. Finally, in 5:4, “in the name of our Lord Jesus Christ” could describe how Paul has “passed judgment” in 5:3, or it could describe how the Corinthians have “assembled” in 5:4. In order to translate these verses clearly, you may need to rearrange some clauses or add explanatory information that clarifies what Paul is saying. For more details and translation options, see the notes on those verses.

Structure of 5:12–13

In 5:12–13, Paul alternates between talking about judging “those outside” and “those inside.” If alternating between these two ideas would be confusing in your language, you could rearrange the clauses so that the verses deal with “those outside” first and then “those inside.” Here is an example of how you could do this: “For what to me to judge those outside? God will judge those outside. But do you not judge those inside? “Remove the evil from among yourselves.”

1 Corinthians 5:1

ὅλως ἀκούεται

Here, actually could: (1) emphasize that something is really true. Alternate translation: “It is really reported that” (2) emphasize that many people know about what is going on in the Corinthian church. Alternate translation: “It is everywhere reported that” or “It is reported by many people that” (See: Translate Unknowns)

ὅλως ἀκούεται

Here Paul intentionally uses a passive form to avoid stating who told him about the sexual immorality. If your language does not use this passive form, you could express the idea by making Paul the subject of a verb such as “learn” or by using a form that avoids naming a person. Alternate translation: “Some people have actually reported to me that” (See: Active or Passive)

ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν

Here Paul repeats sexual immorality in order to emphasize how shocked and upset he is that people among the Corinthians are committing sexual sins. If your language does not use repetition in this way, you could combine these two statements and express Paul’s shock in another way. Alternate translation: “there is sexual immorality among you that even the Gentiles condemn” or “you overlook flagrant sexual immorality, a kind which even the Gentiles do not accept” (See: Doublet)

ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν

While Paul does not explicitly say why this immorality is not among the Gentiles, the Corinthians would have understood him to mean that the Gentiles do not permit such behavior and prohibit it by law or social practice. If this information would not be implied in your language, you could include a word or phrase that indicates that Paul refers to the attitude of Gentiles towards this kind of sexual immorality. Alternate translation: “which even the Gentiles avoid” or “which even the Gentiles find shocking” (See: Assumed Knowledge and Implicit Information)

τοῖς ἔθνεσιν

Here Paul does not use the Gentiles primarily to refer to non-Jews, since there were non-Jewish members of the church. Rather, Paul uses the Gentiles to describe anyone who does not worship the true God. If your readers would misunderstand the Gentiles, you could use a word or phrase that identifies those who do not worship or serve God. Alternate translation: “the pagans” (See: Translate Unknowns)

γυναῖκά τινα τοῦ πατρὸς ἔχειν

In Paul’s culture, if man has a woman, it refers to a long-term sexual relationship. Often this would be a marriage, but it could also be a sexual relationship without marriage. Here, it is not clear whether the person (someone) marries his father’s wife or not. What is clear is that he is in a long-term sexual relationship with his father’s wife. If possible use a word or phrase that indicates this kind of general relationship. Alternate translation: “someone is living with his father’s wife” or “someone is sleeping with his father’s wife” (See: Euphemism)

γυναῖκά…τοῦ πατρὸς

Here, his father’s wife identifies a woman who is married to a man’s father but who is not the man’s mother. If your language has a specific word for this relationship, you could use it here. If your language does not have a word for this relationship, you could describe the relationship with a phrase, much like the ULT does. Alternate translation: “his father’s wife who is not his mother” (See: Kinship)

1 Corinthians 5:2

ὑμεῖς πεφυσιωμένοι ἐστέ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that you “puff” yourselves up. Alternate translation: “you puff yourselves up” (See: Active or Passive)

ἵνα ἀρθῇ…ὁ, τὸ ἔργον τοῦτο ποιήσας

Here, so that could introduce: (1) a purpose for the “mourning.” Alternate translation: “in order that the one who did this deed might be removed (2) a command. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “The one who did this deed should be removed” (See: Connect — Goal (Purpose) Relationship)

ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ, τὸ ἔργον τοῦτο ποιήσας

ὁ, τὸ ἔργον τοῦτο ποιήσας

In Paul’s culture, it was normal to use both did and deed to refer to performing an act. If your language would not use both did and deed here, you could express the idea with just one of these two words. Alternate translation: “the one who did this” or “the one who carried out this deed” (See: Doublet)

ἀρθῇ ἐκ μέσου ὑμῶν

When someone is removed from among a group, it means that he or she is no longer part of the group. If your language has a specific word or phrase to describe expelling a member of a group, you could use it here. Alternate translation: “might be banned from your group” (See: Idiom)

1 Corinthians 5:3

γάρ

Here, the word For introduces the reason why the man who has committed the sexual sin should be “removed from among you” (5:2). The reason is because Paul has already passed judgment on him, and so the Corinthians should be enacting the punishment. Use a word or phrase in your language that introduces a reason. Alternate translation: “He should be removed since” (See: Connect — Reason-and-Result Relationship)

ἀπὼν τῷ σώματι

In Paul’s culture, being absent in body is a figurative way to speak about not being present in person. If your readers would misunderstand being absent in the body, you could use a comparable expression or translate the idea nonfiguratively. Alternate translation: “not being there with you” (See: Idiom)

παρὼν…τῷ πνεύματι

In Paul’s culture, being present in spirit is a figurative way to speak of thinking about and caring about that person. If your readers would misunderstand being present in spirit, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “still being connected to you” (See: Idiom)

τῷ πνεύματι

Here, spirit could refer to: (1) Paul’s spirit, which would be the part of him that connects with the Corinthians across a distance. Alternate translation: “in my spirit” (2) the Holy Spirit, which connects Paul with the Corinthians, even though they are not physically together. Alternate translation: “in God’s Spirit” or “by the power of God’s Spirit”

ἤδη κέκρικα…τὸν οὕτως τοῦτο κατεργασάμενον

Here Paul has already passed judgment, which means that he has declared the man to be guilty. Two verses later (5:4), Paul specifies what the punishment that results from the judgment should be: the man should be “handed over to Satan.” Here, then, use a word or phrase that indicates a decision about guilt, not a punishment. Alternate translation: “have already judged the one who did such a thing to be guilty”

ἤδη κέκρικα

If your language does not use an abstract noun for the idea behind judgment, you could express the idea by using a verb such as “judge” instead of passed judgment on. Alternate translation: “have already judged” (See: Abstract Nouns)

τὸν οὕτως τοῦτο κατεργασάμενον

Paul does not wish to repeat the ugly details of the man having sex with his stepmother. Instead, he uses general words to refer back to what he has already said about the man. If possible, preserve how Paul avoids repeating the details of the sin in your translation. You could use vague language like Paul does, or you could use a similar euphemism. Alternate translation: “the man who committed this sin” (See: Euphemism)

ὡς παρὼν

Here Paul makes a conditional statement that might sound hypothetical but that he knows is not true. He knows that he is not present with them, but he wants to emphasize that his judgment is just as effective as if he were present. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “even though I am absent” (See: Connect — Contrary to Fact Conditions)

1 Corinthians 5:4

συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος

The phrase You and my spirit, having been assembled gives the time and situation in which the Corinthians should “hand this man over to Satan” (5:5). If this phrase would not indicate timing or a situation in your language, you could use a word or phrase that does indicate time or situation. Alternate translation: “One of the times when you and my spirit have been assembled” (See: Connect — Simultaneous Time Relationship)

συναχθέντων

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the things that are assembled rather than what does the “assembling.” You could express the idea in active form by using a verb such as “gather together” or “meet.” Alternate translation: “meeting together” (See: Active or Passive)

ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ

Acting in the name of a person means representing that person. Representatives, those who do anything in the name of someone else, act with the authority of the people they represent. If your readers would misunderstand in the name of, you could use a comparable idiom for representing someone or express the idea nonfiguratively. Alternate translation: “as representatives of our Lord Jesus Christ” or “as people who act for our Lord Jesus Christ” (See: Idiom)

ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος,

The phrase in the name of our Lord Jesus Christ could modify: (1) how they have been assembled. Alternate translation: “You and my spirit, in the name of our Lord Jesus Christ having been assembled” (2) how Paul has “passed judgment” in 5:3. Alternate translation: “I passed this judgment in the name of our Lord Jesus Christ. You and my spirit, having been assembled,” (See: Information Structure)

καὶ τοῦ ἐμοῦ πνεύματος

Just as in 5:3, Paul speaks of his “spirit.” Just as there, Paul’s spirit being assembled with them is a figurative way to speak of how Paul thinks about and cares about them. Here, it has the additional implication that what they do when assembled carries Paul’s own authority. If your readers would misunderstand my spirit, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “and my thoughts” or “with my authority” (See: Idiom)

τοῦ ἐμοῦ πνεύματος

Here, my spirit could refer to: (1) Paul’s spirit, which would be the part of him that connects with the Corinthians across a distance. Alternate translation: “my own spirit” (2) the Holy Spirit, which connects Paul with the Corinthians, even though they are not physically together. Alternate translation: “my share of God’s Spirit” or “I, by the power of God’s Spirit”

σὺν τῇ δυνάμει τοῦ Κυρίου ἡμῶν Ἰησοῦ

If your language does not use an abstract noun for the idea behind power, you could express the idea by using a verb such as “empower” or “authorize.” Alternate translation: “as people who are empowered by our Lord Jesus” or “as people whom our Lord Jesus has empowered” (See: Abstract Nouns)

1 Corinthians 5:5

παραδοῦναι τὸν τοιοῦτον

The phrase hand this man over identifies the punishment that goes with the verdict that Paul reached when he “judged” him (5:3). If possible, express hand this man over as the result or the implication of Paul having “already judged” him. Alternate translation: “since I have declared this man guilty, hand him over” (See: Information Structure)

παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ

The phrase hand someone over to someone else refers to transferring a person from one authority to another. Here, then, Paul wants the Corinthians to transfer this man from under the authority of the church to under the authority of Satan. If your readers would misunderstand this figure of speech, you could express the idea with a comparable idiom or nonfiguratively. Alternate translation: “turn this man over to Satan” or “put this man under Satan’s authority” (See: Metaphor)

εἰς ὄλεθρον τῆς σαρκός

Here, for introduces the result of “handing this man over to Satan.” If for would not indicate result in your language, use a word or phrase that does introduce a result. Alternate translation: “with the result that his flesh is destroyed” (See: Connect — Reason-and-Result Relationship)

εἰς ὄλεθρον τῆς σαρκός

This phrase could be a reference to the destruction of: (1) the parts of the man that are weak and sinful, which would indicate cleansing or sanctification. Alternate translation: “so that he will not continue to live sinfully” (2) the man’s physical body, which would mean either by physical suffering or death. Alternate translation: “so that he suffers in his body” or “for the death of his body” (See: Translate Unknowns)

εἰς ὄλεθρον τῆς σαρκός

Here Paul uses the possessive form to clarify that destruction will happen to the flesh. If your language does not use this form to express that idea, you could translate destruction with a verb such as “destroy.” Alternate translation: “to destroy the flesh” (See: Possession)

εἰς ὄλεθρον τῆς σαρκός

If your language does not use an abstract noun for the idea behind destruction, you could express the idea by using a verb such as “destroy.” Alternate translation: “to destroy the flesh” (See: Abstract Nouns)

ἵνα

While for the destruction of the flesh is the result of the “handing over,” the words so that introduce the purpose of the “handing over.” Use a word or phrase in your language that introduces a purpose. Alternate translation: “in order that” or “with the goal that” (See: Connect — Goal (Purpose) Relationship)

τὸ πνεῦμα σωθῇ

τὸ πνεῦμα

Here, spirit refers to the parts of this man that are not flesh. Therefore, the spirit is not just the nonphysical part of the person but rather a reference to the whole person apart from his or her sins and weaknesses. If your readers would misunderstand that meaning of spirit, you could use a word or phrase that refers to the salvation of the whole person. Alternate translation: “he” or “his soul” (See: Translate Unknowns)

ἐν τῇ ἡμέρᾳ τοῦ Κυρίου

Here Paul uses the words translated day of the Lord in the same way the Old Testament uses them: to refer to an event in which God saves his people and punishes his enemies. Paul specifically refers to the event in which Jesus returns to judge everyone. If your readers would misunderstand that meaning of day of the Lord, you could include more words that clarify what Paul means by day. Alternate translation: “on the day when the Lord returns” or “when the Lord comes to judge everyone” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 5:6

οὐ καλὸν τὸ καύχημα ὑμῶν

Alternate translation: “Your boasting is bad”

μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ

In 5:6–8, Paul speaks about yeast and “dough.” Verses 7–8 clarify that Paul is thinking about the “Passover.” In this Jewish festival, people would remove all the yeast from their houses and only bake dough that was not fermented (“unleavened bread”). See Exodus 12:1–28. In this verse, then, the yeast does not represent a good thing. Rather, it is supposed to be removed from the house, but any yeast that is left will still “leaven” a whole loaf. If your language would not consider yeast to be a bad thing when mixed into dough, you could include a word or phrase that indicates that the yeast is not wanted in the dough. Alternate translation: “a little yeast leavens a whole loaf that is meant to be unleavened” (See: Assumed Knowledge and Implicit Information)

οὐκ οἴδατε ὅτι μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ?

Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with an emphatic statement. Alternate translation: “You know that a little yeast leavens the whole loaf” (See: Rhetorical Question)

μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ

Here, yeast refers to anything that is added to bread dough to make it ferment and rise. This could be yeast itself or dough that is already fermented (“leaven”). Paul here uses this metaphor to indicate that, just like even a little bit of yeast will “leaven” the whole loaf, so a little bit of sin, or one person who sins, will affect the whole church. Therefore, the Corinthians believers should not “boast,” since the one person who is sinning among them denigrates the whole church. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or if necessary, you could use a comparable metaphor. Alternate translation: “sin is like yeast: a little yeast leavens the whole loaf” or “one bad apple spoils the whole barrel” (See: Biblical Imagery — Extended Metaphors)

1 Corinthians 5:7

ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρ τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός

Just as in 5:6 and 5:8, Paul is thinking about the Jewish festival of Passover. During this festival, people would remove all the yeast from their houses and only bake unleavened bread, that is, bread that is not fermented. Additionally, a lamb would be sacrificed and eaten. The lamb would remind the people about how God had delivered them from slavery in the land of Egypt. See Exodus 12:1–28. If your readers would not infer this information, you could include a footnote that explains Passover and how it relates to yeast and a Lamb. (See: Assumed Knowledge and Implicit Information)

ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι

Here Paul speaks about how Jews would clean out the old yeast during the festival of Passover and only bake unleavened bread. Just like in 5:6, he compares sin to yeast. By speaking in this way, he urges the Corinthians to clean out the person who is sinning. Then, they will be like new dough, like unleavened bread, that is, without sin. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or if necessary, you could use a comparable metaphor. Alternate translation: “Clean out the old yeast, that is, sin, so that you may be new dough, just as you are unleavened bread” or “Clean out the bad apple so that you may be a fresh barrel, just as you are fresh apples” (See: Biblical Imagery — Extended Metaphors)

καθώς ἐστε ἄζυμοι

When Paul says that they are unleavened bread, this means that they are in danger of encountering the yeast, that is, sin. This is why they must clean out the old yeast. If they remain unleavened by avoiding contact with old yeast, they will be new dough. If your readers would misunderstand you are unleavened bread, you could clarify that Paul calls them this because it shows that yeast is a threat to them. Alternate translation: “for you are currently unleavened bread” (See: Translate Unknowns)

γὰρ

Here Paul introduces the reason why his metaphor about yeast is appropriate. Christ is like the Passover lamb. Since Christ has been sacrificed like that lamb, the Corinthians are supposed to live as if it is Passover. This means avoiding sin in their group. If your readers would misunderstand this connection, you could make it more explicit. Alternate translation: “You should act like people observing Passover because” (See: Connect — Reason-and-Result Relationship)

καὶ…τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός

When God delivered the Jewish people from Egypt, he required them to sacrifice a lamb and spread its blood on their doors. God did not harm anyone who had the blood on their door, but the firstborn son of anyone who did not have the blood on their door died. Because of this, the lamb that was sacrificed at Passover represented God delivering the Jewish people by accepting the lamb’s death in place of the firstborn son. See Exodus 12:1–28. The implication here is that Christ’s death also functioned in this way, in place of those whom he delivers. If your readers would misunderstand this implication, you could add a footnote explaining the function of the lamb at Passover. (See: Assumed Knowledge and Implicit Information)

καὶ…τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός

Here Paul compares Christ to the Passover lamb, since both died to save someone else. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language, or you could use a simile. Alternate translation: “Christ, who is like our Passover lamb, has also been sacrificed” (See: Biblical Imagery — Extended Metaphors)

καὶ…τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός

Paul intentionally does not state who sacrificed the Passover lamb, who is Christ. If your language does not use this passive form, you could express the idea in another way. If possible, do not state who sacrificed Christ. Alternate translation: “Christ, our Passover lamb, has also died as a sacrifice” (See: Active or Passive)

1 Corinthians 5:8

ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ’ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.

Just as in 5:6–7, here Paul speaks about yeast and “dough.” In this Jewish festival of Passover, people would remove all the yeast from their houses and only bake dough that was not fermented (unleavened bread). See Exodus 12:1–28. Here, then, the yeast is what is meant to be removed, and the unleavened bread is what is meant to be eaten. If your readers would not understand this background, you could include a footnote that gives extra information. (See: Assumed Knowledge and Implicit Information)

Here Paul finishes the metaphor about yeast and Passover that he began in 5:6. Paul encourages the Corinthians to celebrate the festival by getting rid of the old yeast. He then identifies that the yeast stands for evil and wickedness, while the unleavened bread that they are supposed to eat stands for sincerity and truth. With this metaphor Paul exhorts the Corinthians to expel from their group the man who has sinned, just as one would remove yeast from one’s house during the festival. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or you could include a footnote that explains the metaphor. Alternate translation: “So then, we should be like those who celebrate the festival, not with old yeast, nor with yeast of evil and wickedness, but with unleavened bread of sincerity and truth” (See: Biblical Imagery — Extended Metaphors)

ἑορτάζωμεν

Because of what Paul has said in 5:7, this festival must be the festival connected with Passover. If your readers would not understand this from the context, you could include the name “Passover” here. Alternate translation: “we might celebrate the Passover festival” (See: Assumed Knowledge and Implicit Information)

μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας

Here Paul repeats yeast in order to define what he means by old yeast. If your language does not use repetition in this way, you could combine the two phrases and introduce the definition in another way. Alternate translation: “not with old yeast, which is evil and wickedness” (See: Doublet)

ζύμῃ κακίας καὶ πονηρίας

Here Paul uses the possessive from to identify the yeast as evil and wickedness. If your language does not use this form for that idea, you could express the idea by using a word or phrase that renames or identifies something. Alternate translation: “yeast, that is, evil and wickedness” (See: Possession)

κακίας καὶ πονηρίας

If your language does not use abstract nouns for the ideas behind evil and wickedness, you could express the ideas by using adjectives that describe actions or “behavior.” Alternate translation: “of evil and wicked behavior” (See: Abstract Nouns)

κακίας καὶ πονηρίας

Here, the words evil and wickedness mean almost the same thing. The word evil refers to something that is morally “bad,” while the word wickedness refers to something that is characterized by vice. If your language does not have two words that are this similar, you could express the idea with one word. Alternate translation: “of evil” (See: Doublet)

ἀζύμοις εἰλικρινείας καὶ ἀληθείας

Here Paul uses the possessive from to identify the unleavened bread as sincerity and truth. If your language does not use this form for that idea, you could express the idea by using a word or phrase that renames or identifies something. Alternate translation: “unleavened bread, that is, sincerity and truth” (See: Possession)

εἰλικρινείας καὶ ἀληθείας

If your language does not use abstract nouns for the ideas behind sincerity and truth, you could express the ideas by using adjectives that describe actions or behaviors. Alternate translation: “of sincere and true behavior” (See: Abstract Nouns)

εἰλικρινείας

The word sincerity identifies actions done with only one intention, done without deceit. The people doing those actions do not say or pretend one thing while doing something else. If your readers would misunderstand this word, you could express the idea by using a word or phrase that identifies something that is done honestly and with one goal in mind. Alternate translation: “of integrity” (See: Translate Unknowns)

1 Corinthians 5:9

ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ

Here Paul refers to a letter that he wrote and sent to the Corinthians before he began this letter. The phrase does not refer to this letter but to a previous letter. If your readers would misunderstand I wrote to you in my letter, you could include a word that clarifies that the letter is one that Paul has already sent. Alternate translation: “I already wrote to you in my previous letter” (See: Assumed Knowledge and Implicit Information)

συναναμίγνυσθαι

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: Translate Unknowns)

1 Corinthians 5:10

οὐ πάντως

Paul uses by no means to strongly introduce a clarification about what he wrote to them previously (5:9). When he told them “not to associate with sexually immoral people,” he did not mean people of this world. Rather, as the next verse clarifies, he meant fellow believers. If your readers would misunderstand by no means, you could use a word or phrase that introduces a qualification to a previous statement. Alternate translation: “not that you should not associate at all with” (See: Connecting Words and Phrases)

τοῦ κόσμου τούτου

The phrase of this world clarifies that the immoral people are not part of the church. If your readers would misunderstand this phrase, you could use a comparable phrase that identifies the immoral people as unbelievers. Alternate translation: “who do not believe” or “who are not part of the church” (See: Translate Unknowns)

τοῖς πλεονέκταις

Paul is using the adjective greedy as a noun in order to identify a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “greedy people” (See: Nominal Adjectives)

ἅρπαξιν

Here, swindlers identifies people who take money from others dishonestly. If your readers would misunderstand swindlers, you could use a word that refers to such people. Alternate translation: “thieves” or “embezzlers” (See: Translate Unknowns)

ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν

Here Paul draws the logical conclusion about what he did not mean in his letter. Thus, while Paul does not think that the basis for the exhortation is true, he does think that this is the logical result of that basis. He gives this exhortation to show that it is absurd, since they cannot go out from the world. Therefore, the basis for this exhortation is also absurd. If since then in your language would not introduce a result from a reason that Paul thinks is not true, you could use a word or phrase that would introduce such an idea. Alternate translation: “If that was what I had meant, then you would need to go out from the world” (See: Connect — Contrary to Fact Conditions)

ἐκ τοῦ κόσμου ἐξελθεῖν

This phrase is not a euphemism for dying. Instead, Paul is saying that the Corinthians would need to travel off earth to get away from the immoral people of this world. In his culture and time, this was impossible. If your readers would misunderstand go out from the world, you could use a word or phrase that refers to traveling off earth. Alternate translation: “to leave earth” (See: Translate Unknowns)

1 Corinthians 5:11

νῦν δὲ ἔγραψα ὑμῖν

Here Paul could be speaking about: (1) the letter he is writing now, in contrast to the letter he already wrote (5:9). He uses the past tense wrote because the “writing” will be in the past when the letter is read to the Corinthians. Use the tense that would be appropriate in your language for this situation. Alternate translation: “But now I have written to you” (2) the letter he already wrote, but he wants them to understand it correctly now. Alternate translation: “But what I really wrote to you was”

συναναμίγνυσθαι

Here, to associate with often refers to two groups of people meeting together. The idea here is that sexually immoral people who claim to belong to the Corinthians’ group should not be considered part of the group. If to associate with does not have this meaning in your language, you could express the idea by using a word that refers to including people in one’s group. Alternate translation: “to consistently meet with” (See: Translate Unknowns)

ἐάν τις ἀδελφὸς ὀνομαζόμενος

Here, who is called a brother distinguishes anyone from the people mentioned in the last verse. Paul did not require the Corinthians not to associate with those people, but he does require them not to associate with any such person who is called a brother. Use a construction in your language that indicates that Paul is distinguishing, not informing. Alternate translation: “any person called a brother” (See: Distinguishing Versus Informing or Reminding)

ὀνομαζόμενος

ἀδελφὸς

Although brother is masculine, Paul is using it to refer to a man or a woman. If your readers would misunderstand brother, you could use a nongendered word or refer to both genders. Alternate translation: “a brother or a sister” (See: When Masculine Words Include Women)

λοίδορος

Here, verbally abusive describes someone who shows anger by using vicious words to attack others. Use a word in your language that describes this kind of person. Alternate translation: “vocally vicious” (See: Translate Unknowns)

ἅρπαξ

Here, swindler identifies a person who takes money from others dishonestly. If your readers would misunderstand swindler, you could use a word that refers to such people. Alternate translation: “a thief” or “an embezzler” (See: Translate Unknowns)

τῷ τοιούτῳ μηδὲ συνεσθίειν

In Paul’s culture, to eat with someone meant that you accepted them into your social group. Here, he wants the Corinthians not to accept such people into their group. If “eating with” someone does not signify accepting them in your culture, you may need to make that idea explicit. Alternate translation: “Do not even include such a person in your group’s meals” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 5:12

γάρ

Here, For introduces further reasons why Paul wants the Corinthians to focus on “judging” fellow believers but not those outside. These reasons continue into the next verse (5:13). If your readers would misunderstand this connection, you could use a word or phrase that would introduce further reasons. Alternate translation: “Further,” or “For more proof,” (See: Connect — Reason-and-Result Relationship)

τί…μοι τοὺς ἔξω κρίνειν?

Here Paul asks what to me to judge those outside, but he is not really asking for information. Rather, the question assumes that the answer is “nothing” or “it does not matter to me,” and Paul uses the question to involve the Corinthians in what he is arguing. If your readers would misunderstand this question, you could express the idea with a strong negative statement. Alternate translation: “it is nothing to me to judge those outside” or “it is not my business to judge those outside” (See: Rhetorical Question)

τί…μοι

Here Paul omits some words that may be required in your language to make a full sentence. You could supply words such as “is it” or “does it matter” to complete the thought. Alternate translation: “what is it to me” or “what does it matter to me” (See: Ellipsis)

μοι

Here Paul speaks of himself only, but he wants the Corinthians to have the same opinion that he has. If to me would cause your readers to misunderstand this point, you could include the Corinthians in this question as well. Alternate translation: “to us” or “to you and me” (See: First, Second or Third Person)

τοὺς ἔξω…τοὺς ἔσω

The phrase those outside identifies people who do not belong to the group of believers in Corinth. The phrase those inside identifies the opposite: people who do belong to the group of believers in Corinth. If your readers would misunderstand these phrases, you could use words or phrases that refer to people who belong to and do not belong to a specific group. Alternate translation: “the outsiders … the insiders” (See: Idiom)

οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with a strong affirmation or statement of obligation. Alternate translation: “But you should judge those inside” or “You do indeed judge those inside” (See: Rhetorical Question)

1 Corinthians 5:13

κρίνει

In Paul’s language, judges and “will judge” look and sound very similar. While some early and important manuscripts have “will judge” here, some early and important manuscripts have judges. Unless there is a good reason to translate “will judge,” it is best to follow the ULT here. (See: Textual Variants)

κρίνει

Here, judges makes a general statement about what God does. The present tense does not mean that God is currently passing final judgment on those outside and will not do so in the future. Rather, Paul has the final judgment in mind. If your readers would misunderstand the present tense of judges, you could use the future tense here. Alternate translation: “will judge” (See: Predictive Past)

τοὺς…ἔξω

The phrase those outside identifies people who do not belong to the group of believers in Corinth. If your readers would misunderstand this phrase, you could use a word or phrase that refers to people who do not belong to a specific group. Alternate translation: “the outsiders” (See: Idiom)

ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν

Here Paul quotes a command that appears many times in the Old Testament book named Deuteronomy (see Deuteronomy 13:5; 17:7, 17:12; 19:19; 21:21; 22:21–22, 22:24; 24:7). If your readers would not recognize this command as a quotation, you could introduce it in the same way that you have already introduced quotations from the Old Testament (see 1:31). Alternate translation: “As it can be read in the Old Testament, ‘Remove the evil from among yourselves’” or “According to the book of Deuteronomy, ‘Remove the evil from among yourselves’” (See: Quotations and Quote Margins)

ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν

If you cannot use this form in your language, you could translate this command as an indirect quote instead of as a direct quote. Alternate translation: “We read in Scripture that you should remove the evil from among yourselves” (See: Direct and Indirect Quotations)

τὸν πονηρὸν

Paul is using the adjective evil as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are evil” (See: Nominal Adjectives)

1 Corinthians 6

1 Corinthians 6 General Notes

Structure and Formatting

Against sexual immorality (4:16–6:20)
- Against public lawsuits (6:1–8)
- Sins and salvation (6:9–11)
- Flee from sexual immorality (6:12–20)

Special Concepts in this Chapter

Lawsuits

In 6:1–8, Paul speaks about believers taking other believers to court in lawsuits. Paul critiques them for taking their disputes before unbelievers rather than settling them within the church. By the end of the section, Paul says that lawsuits themselves are a “complete defeat” of believers. Paul’s point is that believers will judge angels and the world, so they are quite able to resolve disputes within the church. Therefore, believers should never take other believers to court. In this section, use words and language that describe legal matters in your language. (See: judge, judgment)

Sexual immorality

In 6:12–20, Paul discusses “sexual immorality.” This phrase refers generally to any kind of improper sexual activity, and Paul does speak generally in this section. He mentions particularly having sex with prostitutes, but the commands he gives apply to all kinds of sexual activity. The Corinthians seemed to think that they could do whatever they wanted with their bodies, including having sex with anyone. Paul responds that their bodies are united to Christ, and any sexual activity they participate in needs to fit with their union with Christ. Use general words for improper sexual activity in this section. (See: sexual immorality, immorality, immoral, fornication)

Redemption

In 6:20, Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: redeem, redeemer, redemption)

Important Figures of Speech in this Chapter

“Members” of Christ or of a prostitute

In 6:15–17, Paul speaks of a person’s connection to Christ and to a prostitute with the language of “members” and “joining.” When he refers to “members,” he is speaking as if the believer were either a body part of Christ or a body part of a prostitute. He shows how bad it is to be “joined” with a prostitute by speaking as if someone cut a body part off of Christ and attached it to a prostitute instead. That is how closely a person is joined either to Christ or to a prostitute. If possible, preserve the body parts language here. (See: member, body parts)

Body as temple

In 6:19, Paul speaks as if believers’ bodies are temples of the Holy Spirit. Sometimes he speaks as if the church as a whole is a temple, but here he means that individual believers are all temples. A temple is where a god is specially present, so Paul means that the Holy Spirit is specially present in believers’ bodies. If possible, preserve this metaphor, since it connects to themes throughout the entire Bible. (See: Metaphor)

Rhetorical questions

In 6:1–7, 9, 15–16, 19, Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: Rhetorical Question)

Other Possible Translation Difficulties in this Chapter

Words for homosexual behavior

In 6:9, Paul refers to “male prostitutes” and “those who practice homosexuality.” In Paul’s culture, these words refer to both participants in homosexual activity. The words “male prostitutes” refers to those who are penetrated during sexual activity, while “those who practice homosexuality” refer to those who do the penetrating during sexual activity. If your culture has specific words to describe these things, you can use them here. If your culture does not have such specific words, you can use general phrases like the ULT does, or you could combine the two phrases into one phrase that identifies homosexual activity.

Quoting the Corinthians

In 6:12–13, Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: Quotations and Quote Margins)

1 Corinthians 6:1

τολμᾷ τις ὑμῶν, πρᾶγμα ἔχων πρὸς τὸν ἕτερον, κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, the truthful answer to the question is “they are, but they should not.” Paul asks the question to get the Corinthians to realize how bad going to court before the unrighteous is. If your readers would misunderstand this question, you could express the idea with a “should” statement or a statement of fact. Alternate translation: “Some of you actually dare, having a dispute with another, to go to court before the unrighteous, and not before the saints.” (See: Rhetorical Question)

τολμᾷ

Here, dare refers to having confidence or boldness when one should not have confidence or boldness. Use a word or phrase in your language that indicates improper confidence. Alternate translation: “Do … have the audacity” (See: Translate Unknowns)

πρᾶγμα ἔχων πρὸς τὸν ἕτερον

The phrase having a dispute with another provides the situation in which they are going to court. If your readers would misunderstand this connection, you could make it explicit. Alternate translation: “if you have a dispute with another” or “whenever you have a dispute with another” (See: Connect — Simultaneous Time Relationship)

τὸν ἕτερον

Here, another identifies the other person as a fellow believer. If your readers would misunderstand another, you could add a word or phrase that identifies another as a believer. Alternate translation: “another believer” (See: Assumed Knowledge and Implicit Information)

κρίνεσθαι ἐπὶ…ἐπὶ

The phrase to go to court before refers to settling a lawsuit or other legal dispute before a judge. If your readers would misunderstand go to court before, you could use a comparable idiom that refers to setting a dispute in a court of law. Alternate translation: “to resolve your lawsuit in the presence of … in the presence of” (See: Idiom)

1 Corinthians 6:2

ἢ

The word Or introduces an alternate to what Paul speaks about in 6:1. The Corinthians currently think that going to court in public is fine. Paul gives the true alternative: they will judge the world and thus should not need to take their quarrels and lawsuits anywhere else. If your readers would misunderstand Or, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: Connecting Words and Phrases)

ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You already know that the saints will judge the world.” (See: Rhetorical Question)

ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων?

εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος

Paul is speaking as if the world is judged by you was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “because the world is judged by you” (See: Connect — Factual Conditions)

ἐν ὑμῖν κρίνεται ὁ κόσμος

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the world, which is judged, rather than you, who do the “judging.” Alternate translation: “you judge the world” (See: Active or Passive)

κρίνεται

Here, is judged makes a general statement about what you, that is, the saints, do. The present tense does not mean that the saints are currently passing final judgment and will not do so in the future. Rather, Paul uses the present tense to state a general fact about the saints. The judgment itself will occur in the future. If your readers would misunderstand the present tense of is judged, you could use the future tense here. Alternate translation: “will be judged” (See: Predictive Past)

ἀνάξιοί…κριτηρίων ἐλαχίστων

Here, to be unworthy of something means that one is not capable of doing that thing or is not qualified to do it. If your readers would misunderstand unworthy of, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “unqualified concerning the smallest cases” “not able to judge the smallest cases” (See: Idiom)

κριτηρίων ἐλαχίστων

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: Translate Unknowns)

1 Corinthians 6:3

οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν,

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea as an emphatic statement. Alternate translation: “Surely you know that we will judge angels.” (See: Rhetorical Question)

μήτι γε βιωτικά?

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 your readers would misunderstand this question, you could express the idea as an emphatic statement. Alternate translation: “How much more the matters of this life!” (See: Rhetorical Question)

μήτι γε βιωτικά

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: Ellipsis)

μήτι γε

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: Connect — Reason-and-Result Relationship)

βιωτικά

Here, the matters of this life refers to anything that is a part of people’s ordinary or daily lives. Paul uses the word to identify the lawsuits among the Corinthians as simply matters of ordinary life and insignificant in comparison with something like judging angels. If your readers would misunderstand the matters of this life, you could use a word or phrase that refers to features of daily or regular life. Alternate translation: “what happens in our daily lives” (See: Translate Unknowns)

1 Corinthians 6:4

βιωτικὰ…κριτήρια ἐὰν ἔχητε

Here Paul uses if to introduce a true possibility. He means that they might have legal disputes, or they might not have legal disputes. He then specifies the result for if they do have legal disputes. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever” or “when.” Alternate translation: “when you have legal disputes about things of this life” (See: Connect — Hypothetical Conditions)

κριτήρια…ἔχητε

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: Translate Unknowns)

βιωτικὰ

Here, things of this life refers to anything that is a part of people’s ordinary or daily lives. Paul uses the word to identify the lawsuits among the Corinthians as matters of ordinary life. If your readers would misunderstand about things of this life, you could use a word or phrase that refers to features of daily or regular life. Alternate translation: “about what happens in your daily lives” (See: Translate Unknowns)

τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους καθίζετε?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “there is no good reason.” If your readers would misunderstand this question, you could express the idea as an emphatic statement or a command. Alternate translation: “do not appoint as judges those who are of no account in the church!” (See: Rhetorical Question)

τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ

Here, those who are of no account in the church could be: (1) people who are not members of the church in Corinth. Alternate translation: “who do not believe” (2) people who are members of the church in Corinth but whom other believers do not respect. Alternate translation: “whom the fellow believers do not respect” (See: Translate Unknowns)

1 Corinthians 6:5

λέγω

The phrase I say this could refer: (1) to what Paul has already said, probably all of 6:1–4. Alternate translation: “I say those things” (2) to what Paul is saying throughout this whole section (6:1–8). Alternate translation: “I am saying these things” (See: Pronouns — When to Use Them)

πρὸς ἐντροπὴν ὑμῖν

Here, to your shame means that the things that Paul has said should make the Corinthians feel shame. If your readers would misunderstand to your shame, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “to embarrass you” or “to make you feel ashamed” (See: Idiom)

πρὸς ἐντροπὴν ὑμῖν λέγω

If your language does not use an abstract noun for the idea behind shame, you could express the idea by using a verb such as “shame.” Alternate translation: “I say this to shame you” (See: Abstract Nouns)

οὕτως οὐκ ἔνι…οὐδεὶς σοφὸς

The phrase {Is it} thus {that} there is not any wise man identifies a situation in which no wise man can be found. If your readers would misunderstand this phrase or find it confusing, you could use a comparable expression that identifies a situation in which there are no wise people. Alternate translation: “Is there not a wise man” (See: Idiom)

οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς, ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing, specifically by making them feel ashamed. The question assumes that the answer is “there should be.” If your readers would misunderstand this question, you could express the idea with a “should” statement or introduce a statement with “surely.” Alternate translation: “You should have a wise man among you who will be able to discern between his brothers.” (See: Rhetorical Question)

οὐκ ἔνι…σοφὸς…αὐτοῦ

Although the words translated wise man and his are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand these masculine words, you could use nongendered words or refer to both genders. Alternate translation: “there are not any wise people … their” or “there is not any wise man or woman … his or her” (See: When Masculine Words Include Women)

τοῦ ἀδελφοῦ

διακρῖναι ἀνὰ μέσον

The phrase to discern between refers to making decisions about disputes between people. If your readers would misunderstand this phrase, you could express the idea with a word or phrase that refers to deciding which party is in the right in a dispute. Alternate translation: “to judge between” or “to settle disputes between” (See: Translate Unknowns)

1 Corinthians 6:6

ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that there will be no verbal answer. Rather, the question is supposed to make the Corinthians feel ashamed. If your readers would misunderstand this question, you could express the idea with a statement that expresses shock or condemnation. Alternate translation: “brother really goes to court against brother, and this before unbelievers!” (See: Rhetorical Question)

ἀδελφὸς…ἀδελφοῦ

Although the words translated brother are masculine, Paul is using these words to refer to any believer, whether man or woman. If your readers would misunderstand brother, you could use nongendered words or refer to both genders. Alternate translation: “a brother or sister … a brother or sister” (See: When Masculine Words Include Women)

καὶ τοῦτο ἐπὶ ἀπίστων

In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If your language needs these words, you could include what action is happening. Alternate translation: “and they do this before unbelievers” or “and they go to court before unbelievers” (See: Ellipsis)

1 Corinthians 6:7

ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν, ὅτι κρίματα ἔχετε μεθ’ ἑαυτῶν

Here Paul gives the reason for the defeat after he mentions the defeat. If your language would state the reason first, you could reverse the order of these clauses. Alternate translation: “Therefore, since you have lawsuits among yourselves, this is indeed already a complete defeat for you” (See: Information Structure)

ἤδη…ὅλως ἥττημα ὑμῖν

Here, already refers to how the Corinthians do not suffer defeat in the court of law but rather before that, when the lawsuit begins. If your readers would misunderstand already, you could clarify that the time in view is before the lawsuit is decided. Alternate translation: “a complete defeat for you even before you enter the court of law”

ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν

Alternate translation: “Therefore, you are indeed already completely defeated”

ὅλως ἥττημα

Here, complete defeat refers to total failure in attempting to accomplish some goal. The defeat does not require an opponent, since one can suffer defeat because of other obstacles. If your readers would misunderstand complete defeat, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “a total derailing” or “a total failure” (See: Metaphor)

διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε? διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε?

Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the reader agrees that it would be better to be wronged and cheated. If your readers would misunderstand these questions, you could express the ideas as emphatic comparisons. Alternate translation: “It would be better to be wronged! It would be better to be cheated!” (See: Rhetorical Question)

διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε? διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε?

Here Paul repeats his first question with almost exactly the same words. He does this to emphasize the point he is making. If your readers would misunderstand this repetition, you could combine the questions and express the emphasis in another way. Alternate translation: “Why not rather be wronged or cheated?” (See: Doublet)

ἀδικεῖσθε

ἀποστερεῖσθε

1 Corinthians 6:8

ἀλλὰ

Here, But introduces a contrast with what Paul wants them to do, which is to “be wronged” and “cheated” rather than take a fellow believer to court. Here Paul says that they do the exact opposite. Rather than “be wronged” and “cheated,” they actually wrong and cheat fellow believers. If your readers would misunderstand this connection, you could express the idea with a phrase that clarifies what Paul is contrasting. Alternate translation: “But instead of being wronged and cheated,” (See: Connect — Contrast Relationship)

καὶ τοῦτο ἀδελφούς

ἀδελφούς

Although brothers is masculine, Paul is using this word to refer to any believer, whether man or woman. If your readers would misunderstand brothers, you could use a nongendered word or refer to both genders. Alternate translation: “to your brothers and sisters” (See: When Masculine Words Include Women)

1 Corinthians 6:9

In 6:9–10, Paul lists people who do things that are unrighteous. Many of these words are the same words he used in the similar lists in 5:10–11. It may be helpful to refer to how you translated the words there.

ἢ

The word Or introduces Paul’s question as an alternative to “wronging and cheating brothers” in 6:7. If they do indeed know that the unrighteous will not inherit the kingdom of God, they should not be “wronging and cheating brothers.” Paul uses the word Or to show that these two things are not compatible. If your readers would misunderstand Or, you could use a word or phrase that introduces an alternative. Alternate translation: “Against that,” (See: Connecting Words and Phrases)

ἢ οὐκ οἴδατε ὅτι ἄδικοι Θεοῦ Βασιλείαν οὐ κληρονομήσουσιν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “Surely you know that the unrighteous will not enter the kingdom of God.” (See: Rhetorical Question)

ἄδικοι

Paul is using the adjective unrighteous as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are unrighteous” or “unrighteous people” (See: Nominal Adjectives)

οὐ κληρονομήσουσιν

Here Paul speaks of the kingdom of God as if it were property that a parent could pass on to their child when the parent dies. Here, Paul uses the word inherit to refer to being able to live in the kingdom of God. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “will not live in” (See: Metaphor)

μὴ πλανᾶσθε

πόρνοι

Paul is using the adjective phrase sexually immoral as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are sexually immoral” or “sexually immoral people” (See: Nominal Adjectives)

οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται,

The word translated male prostitutes identifies men who are penetrated during sexual acts with other men. The word translated those who practice homosexuality identifies men who penetrate other men during sexual acts. Your language may have specific words for these behaviors. If so, you could use them here. If your language does not have specific words for these behavior, you could either use descriptive phrases, or you could combine the two words and refer to homosexual activity in general. Alternate translation: “nor men who practice homosexuality” (See: Translate Unknowns)

ἀρσενοκοῖται

If your language does not use an abstract noun for the idea behind homosexuality, you could express the idea by using an adjective such as “homosexual,” or you could use a descriptive phrase. Alternate translation: “those who are homosexual” or “those who have same-sex intercourse” (See: Abstract Nouns)

1 Corinthians 6:10

πλεονέκται

Paul is using the adjective greedy as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are greedy” or “greedy people” (See: Nominal Adjectives)

λοίδοροι

Here, slanderers is the same word that is translated “verbally abusive” in 5:11. It describes someone who shows anger by using vicious words to attack others. Use a word in your language that describes this kind of person. Alternate translation: “vocally vicious people” (See: Translate Unknowns)

ἅρπαγες

Here, swindlers is the same word that is translated “swindler” in 5:11. It identifies a person who takes money from others dishonestly. If your readers would misunderstand swindlers, you could use a word that refers to such people. Alternate translation: “embezzlers” (See: Translate Unknowns)

κληρονομήσουσιν

1 Corinthians 6:11

ταῦτά

Here, that refers to the list of unrighteous behaviors that Paul gave in 6:9–10. Paul identifies some of the Corinthians as people who behaved in those ways. If your readers would misunderstand that, you could more clearly refer back to the list of unrighteous behaviors. Alternate translation: “those kinds of people are what” (See: Pronouns — When to Use Them)

ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε

Here Paul repeats but you were in order to emphasize the contrast between what the Corinthians were and what they have now experienced. If your language does not use repetition in this way, you could use but you were once and express the strong contrast in another way. Alternate translation: “But now you have been washed, sanctified, and justified” (See: Doublet)

ἀπελούσασθε…ἡγιάσθητε…ἐδικαιώθητε

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on you, who are washed, sanctified, and justified, rather than the person doing the “washing,” “sanctifying,” and “justifying.” If you must state who does the actions, Paul implies that “God” does them. Alternate translation: “God washed you … God sanctified you … God justified you” (See: Active or Passive)

ἀπελούσασθε

Here Paul speaks as if the Corinthians had been washed with water. By speaking in this way, Paul emphasizes that they have been cleansed from sin, just like washing with water cleanses a person from dirt. Paul may have baptism in mind. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you were washed clean” or “you were purified” (See: Metaphor)

ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ Χριστοῦ

When something is done in the name of a person, it is done with the authority or power of that person. Here the cleansing, sanctification, and justification are done with the authority or power of Jesus, since they are done in the name of the Lord Jesus Christ. If your readers would misunderstand in the name of, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “with the power of the Lord Jesus Christ” or “by the authority of the Lord Jesus Christ” (See: Idiom)

τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν

Here Paul uses the possessive form to identify the Spirit as our God, that is, as the Holy Spirit. He does not mean that the Spirit is something that belongs to our God. If your language would not use that form to identify the Spirit as our God, you could use a word or phrase that does identify the Spirit as our God or the “Holy Spirit.” Alternate translation: “the Spirit who is our God” or “the Holy Spirit, our God” (See: Possession)

1 Corinthians 6:12

πάντα μοι ἔξεστιν, ἀλλ’ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν, ἀλλ’ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.

Here Paul repeats Everything is lawful for me to make two separate comments on the statement. By repeating Everything is lawful for me, Paul emphasizes his qualifications or objections to this statement. If your language does not use repetition in this way, you could state Everything is lawful for me once and include both comments after that. Alternate translation: ““Everything is lawful for me,’ but not everything is beneficial, and I will not be mastered by anything” (See: Doublet)

πάντα μοι ἔξεστιν, ἀλλ’

In this verse, Paul twice quotes what some people in the Corinthian church are saying. The ULT, by using quotation marks, indicates that these claims are quotations. If your readers would misunderstand Everything is lawful for me and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after but. Alternate translation: “You say, ‘Everything is lawful for me,’ but I respond that … You say, ‘Everything is lawful for me,’ but I respond that” (See: Quotations and Quote Margins)

πάντα

Here, everything refers to any action or behavior that one might pursue. If your readers would misunderstand everything, you could clarify that Paul is referring to any action or behavior. Alternate translation: “Every behavior … every behavior … Every behavior” (See: Assumed Knowledge and Implicit Information)

συμφέρει

Here Paul does not say to whom everything is not beneficial. He means that everything is not beneficial to the person or people who say that Everything is lawful for them. If your language would include for whom everything is not beneficial, you could include a phrase such as “for you” here. Alternate translation: “is beneficial for you” (See: Assumed Knowledge and Implicit Information)

οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are not mastered rather than focusing on anything, which tries to do the “mastering.” Alternate translation: “nothing will master me” (See: Active or Passive)

οὐκ…ἐξουσιασθήσομαι ὑπό

Here, be mastered refers to being under the authority of something else. Paul here means that some things, when a person habitually does them, begin to have power or control over that person. Here, then, he wishes to tell the Corinthians that, while such things might be lawful, they should avoid doing these things because they will be mastered by these things. If your readers would misunderstand be mastered, you could express the idea by using words that refer to “power” or “control.” Alternate translation: “will not be controlled by” or “will not be under the power of” (See: Translate Unknowns)

1 Corinthians 6:13

τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν;…δὲ

In this verse, Paul quotes what some people in the Corinthian church are saying, just like he did in 6:12. The ULT, by using quotation marks, indicates that this claim is a quotation. If your readers would misunderstand Food {is} for the stomach, and the stomach for food and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after but. Alternate translation: “You say, ‘Food is for the stomach, and the stomach for food,’ but I respond that” (See: Quotations and Quote Margins)

τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν…τὸ…σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ τῷ Κυρίῳ, καὶ ὁ Κύριος τῷ σώματι

In these two sentences, Paul omits is multiple times. If your language does not need to state is to express the idea, you could omit is throughout these two sentences. If your language does need to state is to express the idea, you could: (1) include is the first time it is needed in each sentence. See the ULT. (2) include is every time it is needed. Alternate translation: “Food is for the stomach, and the stomach is for food … the body is not for sexual immorality, but is for the Lord, and the Lord is for the body” (See: Ellipsis)

καταργήσει

Here, will do away with refers to making something ineffective, useless, or irrelevant. What Paul means is that God will make food and the stomach unimportant and without function. If your readers would misunderstand will do away with, you could use a word or phrase that indicates that a God has acted so that food and the stomach are no longer important, useful, or effective. Alternate translation: “will render ineffective” (See: Translate Unknowns)

καὶ ταύτην καὶ ταῦτα

Here, this refers to stomach, and those refers to food, since food is plural here. If your readers would misunderstand what this and those refer to, you could use the names stomach and food instead. Alternate translation: “both stomach and food” (See: Pronouns — When to Use Them)

δὲ

Here, Now introduces a development based on what Paul has said about food and the stomach. While food is indeed for the stomach, the body is not for sexual immorality. Paul agrees with the Corinthians about food and the stomach, but he disagrees that sexual immorality and the body should be understood in the same way. Instead, the body exists for the Lord. Paul further explains in the next verse (6:14) that, unlike food and the stomach, God will not do away with the body, since we will be resurrected. If Now would not introduce a difference between the stomach and the body, you could use a word or phrase that does introduce such a contrast. Alternate translation: “On the other hand,” (See: Connecting Words and Phrases)

τῇ πορνείᾳ

If your language does not use an abstract noun for the idea behind immorality, you could express the idea by using an adjective such as “immoral.” Alternate translation: “for what is sexually immoral” or “sexually immoral behavior” (See: Abstract Nouns)

τῷ Κυρίῳ

Here Paul means that the body is meant to serve and please the Lord. If your readers would misunderstand for the Lord, you could include a verbal phrase that indicates that the body should serve the Lord. Alternate translation: “for pleasing the Lord” (See: Assumed Knowledge and Implicit Information)

καὶ ὁ Κύριος τῷ σώματι

Here, the Lord for the body could express the idea that: (1) the Lord works for the human body and not just the human “soul” or nonphysical part. If you use either of the following alternate translations, you may need to include a comma before it. Alternate translation: “and the Lord works for the body” (2) the Lord is human now and in a body, which would explain why Paul speaks about the resurrection of the Lord in the next verse. Alternate translation: “and the Lord has a human body” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 6:14

δὲ

Here, Now introduces one way in which “the Lord is for the body” (6:13). Human bodies are important and are not for sexual immorality, because God will raise those who believe to new life, and this includes human bodies. If Now would not introduce a further development of the argument in your language, you could use a word or phrase that does function in this way. Alternate translation: “Further,” (See: Connecting Words and Phrases)

τὸν Κύριον ἤγειρεν, καὶ ἡμᾶς ἐξεγερεῖ

Paul uses the words raised and raise up to refer to someone who had previously died coming back to life. If your language does not use these words to describe coming back to life, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “restored the Lord to life and will also restore us to life” (See: Idiom)

ἤγειρεν…ἐξεγερεῖ

Here, raised and raise up have the same meaning. Paul uses a slightly different word for variety or because he is referring to the future. In your translation, you could use the same word for raised and raise up. Alternate translation: “raised … will … raise”

διὰ τῆς δυνάμεως αὐτοῦ

If your language does not use an abstract noun for the idea behind power, you could express the idea by using an adverb such as “powerfully” or an adjective such as “powerful.” Alternate translation: “by working powerfully” or “by his powerful action” (See: Abstract Nouns)

1 Corinthians 6:15

μέλη Χριστοῦ…τὰ μέλη τοῦ Χριστοῦ…πόρνης μέλη

Here Paul speaks as if the Corinthians were members, which are body parts, that belong either to Christ or to a prostitute. He speaks in this way to indicate how closely joined the Corinthians are either to Christ or to a prostitute. This union is as close as the union between a finger and the body to which it belongs. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “united to Christ … people who are united to Christ … unite with a prostitute” (See: Metaphor)

οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You should know that your bodies are members of Christ.” (See: Rhetorical Question)

ἄρας…τὰ μέλη τοῦ Χριστοῦ

Here Paul speaks about taking away the members of Christ as if, like cutting off a finger, he could remove a body part from Christ. He speaks in this way to show how bad it is to remove a person from union with Christ. It is as bad as cutting off a finger, arm, or leg from a person’s body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “having removed people from union with Christ” (See: Metaphor)

ἄρας…τὰ μέλη τοῦ Χριστοῦ, ποιήσω πόρνης μέλη?

ποιήσω

Here Paul speaks in the first person because he is using himself as an example. If your readers would misunderstand why Paul uses the first person here, you could include a word or phrase that clarifies that Paul is treating himself as an example, or you could use a form that would naturally provide an example in your language. Alternate translation: “should I, for example, make them” (See: First, Second or Third Person)

μὴ γένοιτο

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: Idiom)

1 Corinthians 6:16

ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ, ἓν σῶμά ἐστιν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea as an emphatic statement. Alternate translation: “You know for sure that the one who is joined to the prostitute is one body.” (See: Rhetorical Question)

ὁ κολλώμενος τῇ πόρνῃ

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). If your readers would misunderstand joined to the prostitute, you could use 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: Euphemism)

ὁ κολλώμενος τῇ πόρνῃ

τῇ πόρνῃ

Jesus is speaking of prostitutes in general, not of one particular prostitute. If your readers would misunderstand this, you could use a phrase that refers in general to “prostitutes.” Alternate translation: “to any prostitute” (See: Generic Noun Phrases)

ἓν σῶμά ἐστιν

Here Paul is pointing out that the one who is joined and the prostitute make up one body together. He is not arguing that the one who is joined by himself is one body. If your readers would misunderstand this point, you could include some words that Paul implies. Alternate translation: “is one body with her” (See: Ellipsis)

ἓν σῶμά ἐστιν

Here Paul is speaking as if the one who is joined and the prostitute together share one body when they have sex. He speaks in this way to emphasize the unity that these two people have when they have sex, which is as close as if they had only one body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “shares all things with her” or “is united to her” (See: Metaphor)

γάρ, φησίν,

In Paul’s culture, For it says is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Genesis” (see Genesis 2:24). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For in the book of Genesis we read” (See: Quotations and Quote Margins)

ἔσονται…φησίν, οἱ δύο εἰς σάρκα μίαν

If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it says that the two will become as one flesh” (See: Direct and Indirect Quotations)

ἔσονται…οἱ δύο εἰς σάρκα μίαν

The passage that Paul quotes here comes from the book of Genesis. The story is about God creating Adam and Eve, the first man and woman. When God brings Eve, the woman, to the man named Adam, the narrative comments that this is why “a man will leave his father and his mother, and he will cling to his wife, and they will become one flesh” (Genesis 2:24). Paul quotes the end of this sentence here. If your readers would misunderstand what this quote refers to, you could include a footnote explaining the context. Additionally, you could clarify what the word two refers to. Alternate translation: “A man and a woman will become as one flesh” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 6:17

ὁ…κολλώμενος τῷ Κυρίῳ

Here, being joined to the Lord refers to what Paul elsewhere describes as being “in Christ” or “united to Christ.” Paul uses this specific phrase because he used it in the last verse to refer to union with a “prostitute” (see 6:16). If your readers would misunderstand joined to the Lord, you could use a comparable metaphor or express the idea nonfiguratively. If possible, use the same words you that you used in the last verse for “joined to the prostitute.” Alternate translation: “the one who lives with the Lord” (See: Metaphor)

ὁ…κολλώμενος τῷ Κυρίῳ

ἓν πνεῦμά ἐστιν

Here Paul is pointing out that the one who is joined and the Lord make up one spirit together. He is not arguing that the one who is joined by himself is one spirit. If your readers would misunderstand this point, you could include some words that Paul implies. Alternate translation: “is one spirit with him” (See: Ellipsis)

ἓν πνεῦμά ἐστιν

Here Paul is speaking as if the one who is joined and the Lord together share one spirit when the one who is joined believes in the Lord. He speaks in this way to emphasize the unity between a believer and Jesus, which is as close as if they had only one spirit. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “shares all things with him spiritually” or “is spiritually united to him” (See: Metaphor)

πνεῦμά

Here, spirit could refer to: (1) a person’s spirit in contrast to his or her “body.” While a prostitute and a man can have “one body” (6:16), which is a physical union, the Lord and a believer can have one spirit, which is a spiritual union. Alternate translation: “spiritually” (2) the Holy Spirit, who unites the Lord and the believer. Alternate translation: “in the Holy Spirit”

1 Corinthians 6:18

φεύγετε

Here Paul wants the Corinthians to avoid sexual immorality as urgently as if it were an enemy or danger that they might flee from. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Carefully stay away from” or “Fight against” (See: Metaphor)

τὴν πορνείαν

If your language does not use an abstract noun for the idea behind immorality, you could express the idea by using an adjective such as “immoral.” Alternate translation: “what is sexually immoral” or “sexually immoral behavior” (See: Abstract Nouns)

πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει

If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using exception language. Alternate translation: “Almost every sin that a man might commit is outside the body, but the one who is sexually immoral sins against his own body” (See: Connect — Exception Clauses)

ἄνθρωπος…τὸ ἴδιον

Although man and his are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand man and his, you could use nongendered words or refer to both genders. Alternate translation: “a man or woman … his or her own” (See: When Masculine Words Include Women)

ἐκτὸς τοῦ σώματός ἐστιν

Here Paul speaks as if sins were located outside the body. By speaking in this way, he means that most sins do not affect the body the way sexual immorality does. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “does not directly affect the body” or “is apart from the body” (See: Metaphor)

1 Corinthians 6:19

ἢ

The word Or introduces an alternate to what Paul speaks about in 6:18. Some people are indeed “sinning against their bodies.” Paul gives the correct alternative: they should know that their bodies are the “temple” of the Holy Spirit. If your readers would misunderstand Or, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: Connecting Words and Phrases)

ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν, ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You certainly know that your body is a temple of the Holy Spirit in you, whom you have from God.” (See: Rhetorical Question)

τὸ σῶμα ὑμῶν

The word body is a singular noun that refers to multiple “bodies.” Paul makes this clear by using a plural your. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “each of your bodies” (See: Collective Nouns)

ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός

Here Paul speaks of the relationship between the believer and the Holy Spirit as if the believer were a temple and the Holy Spirit were the god that dwelled in that temple. In Paul’s culture, deities had specific temples, and they would be specially present to their worshipers in those temples. Paul applies this thinking to believers. Each believer is a temple, and the Holy Spirit is in each believer. This means that the Holy Spirit is specially present with each believer. This is a significant metaphor in the Bible so, if possible, preserve the metaphor or express the idea by using a simile. Alternate translation: “is a temple in which the Holy Spirit dwells” (See: Metaphor)

οὗ ἔχετε ἀπὸ Θεοῦ

Alternate translation: “whom God has given to you”

1 Corinthians 6:20

ἠγοράσθητε…τιμῆς

Here Paul speaks if the Corinthians were slaves whom God had bought with a price from someone else. Paul is speaking of what we often call “redemption.” The price is Christ’s death on the cross, which “redeems” believers from sin and evil powers. This is an important biblical metaphor so, if possible, preserve the metaphor or express it as an analogy. Alternate translation: “you were bought with a price, which is the Messiah’s death” (See: Metaphor)

ἠγοράσθητε…τιμῆς

ἐν τῷ σώματι ὑμῶν

Alternate translation: “with your body” or “with what you do with your body”

ἐν τῷ σώματι ὑμῶν

After your body, a few early manuscripts include “and in your spirit, which belong to God.” Most early manuscripts do not include these additional words. If possible, do not include this addition. (See: Textual Variants)

1 Corinthians 7

1 Corinthians 7 General Notes

Structure and Formatting

On abstinence (7:1–40)
- Directions on sex in marriage (7:1–7)
- Directions on marriage and divorce (7:8–16)
- Believers should remain as God called them (7:17–24)
- Benefit of staying as one is, whether single or married (7:25–35)
- Exceptions for engaged Christians and widows (7:36–40)

Special Concepts in this Chapter

The letter from the Corinthians to Paul

In 7:1, Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.

Sex and marriage

Throughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sexual relations should only take place within a marriage. This is clear when he says that lack of sexual self-control is a good reason to get married in 7:9. Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.

Sanctification of unbelieving spouse and children

In 7:12–16, Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God has saved. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.

Divorce

In this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” (7:10–11), “divorce” (11–13), “departing” (15), and “being released” (27). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: divorce)

The “virgin”

In 7:25–38, Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (see the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.

The “coming distress”

In 7:26, Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: trouble, disturb, stir up, distress, hardship, calamity)

Calling

Paul refers consistently to a “calling” and to “being called” in 7:17–24. Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in 7:20, while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: call, call out)

Important Figures of Speech in this Chapter

Euphemisms for having sex

In the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” (7:1), “duty” (3), not “depriving each other” (5), and being “together again” (5). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you can translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in (7:3) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: Euphemism)

Redemption

Just as in 6:20, in 7:23 Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or from whom God bought the Corinthians. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves who are for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: redeem, redeemer, redemption)

Those who have … should be as those who do not have …

In 7:29–31, Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in 7:31 by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. As a Christian, none of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.

Rhetorical questions

Paul uses rhetorical questions in 7:16. He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in 7:18, 21, 27. He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: Rhetorical Question)

Other Possible Translation Difficulties in this Chapter

Translating gendered words

In much of this chapter, Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.

Who speaks, Paul or the Lord?

Throughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks 7:10–11 as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in 7:11 is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks 7:12–16 as something he commands. By using “I, not the Lord” in 7:12, he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in 7:10–11. Third, Paul introduces 7:25–40 by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” (7:40). This is a slightly weaker claim to authority than he made in 7:12: these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it were simply advice from someone. Instead, this whole chapter carries apostolic authority.

Father or fiancé in 7:36–38?

In these verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.”

1 Corinthians 7:1

δὲ

Here, Now introduces a new topic in the letter. Paul begins to discuss things that the Corinthians asked him about in a letter. If your readers would misunderstand Now, you could use a word or phrase that introduces a new topic. Alternate translation: “Next,” (See: Connecting Words and Phrases)

ὧν ἐγράψατε

The phrase what you wrote implies that the Corinthians had previously written a letter to Paul in which they asked him questions. Paul now begins to answer those questions. If what you wrote would not imply that the Corinthians had already written a letter to Paul, you could make this explicit. Alternate translation: “what you wrote to me in your letter” (See: Assumed Knowledge and Implicit Information)

ἐγράψατε, καλὸν ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι

Here Paul could be: (1) quoting what the Corinthians said in their letter so that he can respond to it, much like he did in 6:12–13. Alternate translation: “you wrote: You said, ‘It is good for a man not to touch a woman.’” (2) expressing his own views about men and women. Alternate translation: “you wrote: It is true that it is good for a man not to touch a woman” (See: Assumed Knowledge and Implicit Information)

καλὸν ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι;

Alternate translation: “When a man does not touch a woman, that is good”

ἀνθρώπῳ, γυναικὸς

While the words man and woman could refer specifically to “husband” and “wife,” Paul is quoting a more general statement here that refers to men and women in general. If your readers would misunderstand man and woman, you could use words that refer more specifically to the sex of the people involved. Alternate translation: “for a male … a female” (See: Assumed Knowledge and Implicit Information)

ἀνθρώπῳ, γυναικὸς

Here Paul refers to man and woman in the singular, but he is speaking generically of any man and any woman. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “for men … women” (See: Generic Noun Phrases)

ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι

Here, for a man to touch a woman is a euphemism for having sex. This is a general statement about having sex, although Paul primarily speaks about sex within marriage in the verses that follow. The Corinthians used this euphemism in their letter to Paul in order to be polite. If your readers would misunderstand for a man not to touch a woman, you could use a similar polite euphemism in your language. Alternate translation: “for a man not to sleep with a woman” (See: Euphemism)

1 Corinthians 7:2

δὲ

Here, But introduces the qualifications Paul wishes to give for the statement in the previous verse: “{It is} good for a man not to touch a woman.” Paul wishes to give qualifications about whether that statement is from the Corinthians or is Paul’s own statement. Use a word or phrase in your culture that introduces qualifications to a claim. Alternate translation: “However,” (See: Connecting Words and Phrases)

διὰ…τὰς πορνείας

If your language does not use an abstract noun for the idea behind immorality, you could express the idea by using an adjective such as “immoral.” Alternate translation: “because people are immoral” or “because of immoral behavior” (See: Abstract Nouns)

διὰ…τὰς πορνείας

Here, because of immorality refers to how people desire to commit immorality and do commit immorality. Paul does not refer to immorality in the abstract. If your readers would misunderstand immorality, you could include a word or phrase that refers to “temptation” or “behavior.” Alternate translation: “because of the temptation of immorality” or “because people act immorally” (See: Metonymy)

ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω

Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the idea by using a word such as “should” or “allow.” Alternate translation: “each man should have his own wife, and each woman should have her own husband” (See: Imperatives — Other Uses)

ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω

The phrases “to have a wife” and “to have a husband” refer primarily to the ongoing state of being married, which includes continuing to have sex. However, the idiom primarily emphasizes remaining in a state of marriage with one’s current spouse. If your readers would misunderstand “to have a wife or husband,” you could use a comparable idiom or refer directly to staying married. Alternate translation: “let each man continue in marriage with his own wife, and let each woman continue in marriage with her own husband” (See: Idiom)

1 Corinthians 7:3

τῇ γυναικὶ ὁ ἀνὴρ…ἡ γυνὴ τῷ ἀνδρί

Here Paul refers to the husband and the wife in the singular, but he is speaking generically about any husband and wife. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each husband … to his wife … each wife … to her husband” (See: Generic Noun Phrases)

ὁ ἀνὴρ…ἀποδιδότω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “A husband should give” (See: Imperatives — Other Uses)

τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω

Here Paul uses duty to refer to married couples having sex. He uses this word to be polite and also because he wishes to emphasize that having sex is an obligation for married couples. If your readers would misunderstand duty, you could use a comparable euphemism or refer directly to how married couples “should” have sex. Alternate translation: “Let the husband fulfill his sexual obligations to the wife” (See: Euphemism)

ὁμοίως…καὶ ἡ γυνὴ τῷ ἀνδρί

Here Paul omits some words that may be required in your language to make a full sentence. You could supply words from the first half of the verse to complete the thought. Alternate translation: “likewise let the wife also give to the husband the duty” (See: Ellipsis)

1 Corinthians 7:4

ἡ γυνὴ…ὁ ἀνήρ…ὁ ἀνὴρ…ἡ γυνή

Just as in 7:3, Paul here refers to the husband and the wife in the singular, but he is speaking generically about any husband and wife. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each wife … her husband does … each husband … his wife does” (See: Generic Noun Phrases)

τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει

If your language does not use an abstract noun for the idea behind authority, you could express the idea by using a verb or verbal phrase such as “control” or “claim as one’s own.” Alternate translation: “does not control her own body … does not control his own body” or “does not claim her body as her own … does not claim his body as his own” (See: Abstract Nouns)

ὁ ἀνήρ…ἡ γυνή

In both these places, Paul omits some words that may be required in your language to make a full sentence. You could supply words from the first half of each statement in order to complete the thought, as the ULT does. Alternate translation: “the husband has authority over her body … the wife has authority over his body” (See: Ellipsis)

1 Corinthians 7:5

μὴ ἀποστερεῖτε ἀλλήλους

Here Paul omits a direct reference to having sex in order to be polite. The Corinthians would have understood him to mean that they should not deprive each other of having sex. If your readers also would understand this, you can express the idea the same way Paul did. If your readers would not understand this, you may need to include a word or phrase that politely refers to having sex. Alternate translation: “Do not deprive each other of sleeping together” (See: Euphemism)

μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου

If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “You should deprive each other only in one situation: by mutual agreement” (See: Connect — Exception Clauses)

ἐκ συμφώνου

If your language does not use an abstract noun for the idea behind agreement, you could express the idea by using a verb such as “agree.” Alternate translation: “when you both agree” (See: Abstract Nouns)

πρὸς καιρὸν

Here, for a season identifies a short, undefined period of time. The word season does not refer to winter or summer. If your readers would misunderstand for a season, you could use a word or phrase that refers vaguely to a short time. Alternate translation: “for a short period of time” “for a brief time” (See: Idiom)

ἵνα

Here, so that introduces the purpose for which the Corinthians can deprive each other. In other words, it gives the purpose for the except statement. If your readers would misunderstand what so that refers back to, you could clarify that it explains why the Corinthians can deprive each other. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “You may deprive each only so that” (See: Connect — Goal (Purpose) Relationship)

σχολάσητε τῇ προσευχῇ

Here, devote yourselves refers to making time to focus on something specific. Paul argues that the only time to avoid having sex with one’s spouse is so that both spouses have extra time to focus on praying to God. If your readers would misunderstand devote yourselves, you could use a comparable expression. Alternate translation: “you may make more time for prayer” or “you may spend more time in prayer” (See: Translate Unknowns)

τῇ προσευχῇ

If your language does not use an abstract noun for the idea behind prayer, you could express the idea by using a verb such as “praying.” Alternate translation: “to praying” (See: Abstract Nouns)

ἐπὶ τὸ αὐτὸ ἦτε

Here, be together again is a polite way to refer to resuming sexual relations. If your readers would misunderstand be together again, you could use a comparable phrase that politely refers to having sex. Alternate translation: “sleep together” (See: Euphemism)

ἵνα

Here, so that could introduce the purpose for which: (1) the Corinthians need quickly to be together again. It is because Satan will tempt them unless they are together. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Be together again soon so that” (2) the Corinthians should not deprive each other. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “The point of not depriving each other is so that” (See: Connect — Goal (Purpose) Relationship)

διὰ

Here, because could introduce the reason why: (1) Satan may tempt them. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “which he would do because of” (2) they should soon be together again. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “You should do this because of” (See: Connect — Reason-and-Result Relationship)

διὰ τὴν ἀκρασίαν ὑμῶν

If your language does not use an abstract noun for the idea behind self-control, you could express the idea by using a verbal phrase such as “cannot restrain.” Alternate translation: “because you cannot restrain yourselves” (See: Abstract Nouns)

1 Corinthians 7:6

τοῦτο

Here, this could refer to: (1) what Paul has said about the one situation in which they may “deprive each other” in 7:5. Alternate translation: “this about when you may deprive each other” (2) what Paul has said about how married couples should regularly have sex in 7:2–5. Alternate translation: “this about being married” (See: Pronouns — When to Use Them)

κατὰ συνγνώμην, οὐ κατ’ ἐπιταγήν

If your language would express the negative statement before the positive, you could reverse the order of these two phrases. Alternate translation: “not as a command but as a concession” (See: Information Structure)

συνγνώμην

Here, a concession is something that one allows even though one does not entirely agree with it. Usually, the concession is made because one wishes to avoid antagonizing the person one is dealing with. If your readers would misunderstand concession, you could express the idea by using a comparable word or phrase. Alternate translation: “a compromise” or “an allowance” (See: Translate Unknowns)

κατὰ συνγνώμην, οὐ κατ’ ἐπιταγήν

If your language does not use abstract nouns for the ideas behind concession and command, you could express the idea by using a verb such as “concede” and “command.” Alternate translation: “because I concede it, not because I command it” (See: Abstract Nouns)

1 Corinthians 7:7

δὲ

Here, But introduces a contrast with everything that Paul has said in 7:1–6. In those verses, he speaks about how believers should act when they are already married. Now, however, he begins to talk about getting married, and he says that he wishes that people stayed unmarried, like he does. The But introduces a new stage in the argument that deals with getting married. If your readers would misunderstand But, you could use a word or phrase that introduces a new but related topic. Alternate translation: “Now” or “Moving on,” (See: Connecting Words and Phrases)

εἶναι ὡς καὶ ἐμαυτόν

When Paul wrote this letter, he was not married, and as far as we know, he was never married. When Paul says that he wishes that all people were even as myself, he is referring to how he is unmarried. If your readers would misunderstand to be even as myself, you could include the fact that Paul is not married. Alternate translation: “to be unmarried as I am” (See: Assumed Knowledge and Implicit Information)

ἀνθρώπους…ἴδιον

Although men and him are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand men and him, you could use nongendered words or refer to both genders. Alternate translation: “men and women … his or her own” (See: When Masculine Words Include Women)

χάρισμα

Here Paul speaks about the way of life that God has called each person to live as if it were a gift that each person receives from God. By using gift, Paul emphasizes that the person receives the gift freely from God and that the gift is a good thing. If your readers would misunderstand gift, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “blessing” or “calling” (See: Metaphor)

ὁ μὲν οὕτως, ὁ δὲ οὕτως

Here Paul omits some words that may be necessary in your language to make a complete thought. If your language needs these words, you could include a phrase such as “acts in” or “live in.” Alternate translation: “one indeed acts in this way, and another acts in that way” (See: Ellipsis)

1 Corinthians 7:8

τοῖς ἀγάμοις

Here, unmarried could refer to: (1) people who are not currently married, whether they never have been married or are no longer married. Alternate translation: “to those without spouses” (2) men whose wives have died, which pairs well with widows. Alternate translation: “to the widowers” (See: Translate Unknowns)

τοῖς ἀγάμοις

Paul is using the adjective unmarried as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate unmarried with a noun phrase or a relative clause. Alternate translation: “to those who are unmarried” (See: Nominal Adjectives)

ταῖς χήραις

Here, widows refers specifically to women whose husbands have died. It does not refer to men whose wives have died. Alternate translation: “to women who are widowed” (See: Translate Unknowns)

ἐὰν

Here Paul uses if to introduce a true possibility. He means that people might remain as Paul is or they might not. He specifies that it is good if they do remain. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “whenever” (See: Connect — Hypothetical Conditions)

μείνωσιν ὡς κἀγώ

Just as in 7:7, Paul again assumes that his readers know that he is unmarried. When Paul says that it is good for the unmarried and the widows to remain as I also am, he is referring to how he is unmarried. If your readers would misunderstand remain as I also am, you could include the fact that Paul is not married. Alternate translation: “remain without a spouse, as I also am” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 7:9

εἰ…οὐκ ἐνκρατεύονται, γαμησάτωσαν

Here Paul uses if to introduce a true possibility. He means that people might have self-control or they might not. Here he gives instructions for if they do not have self-control. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “whoever does not have self-control should marry” (See: Connect — Hypothetical Conditions)

οὐκ ἐνκρατεύονται

If your language does not use an abstract noun for the idea behind self-control, you could express the idea by using an adjective such as “self-controlled” or a verbal phrase such as “control themselves.” Alternate translation: “they are not self-controlled” or “they do not control themselves” (See: Abstract Nouns)

γαμησάτωσαν

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “let” or “should,” as the ULT does. Alternate translation: “let them marry” (See: Imperatives — Other Uses)

πυροῦσθαι

Here, to burn is a way to refer to sexual desire. Paul uses burn because he represents the desire as hard to fight and as something that consumes a person like fire consumes a building. If your readers would misunderstand this figure of speech, you could express the idea with a comparable metaphor or by including a reference to sexual desire. Alternate translation: “to burn with desire” or “to lust after someone” (See: Metaphor)

1 Corinthians 7:10

τοῖς…γεγαμηκόσιν

Paul is using the adjective married as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate married with a noun phrase or a relative clause. Alternate translation: “to those who are married” (See: Nominal Adjectives)

οὐκ ἐγὼ, ἀλλὰ ὁ Κύριος

Here Paul clarifies that he is not the authority behind this command. It is the Lord who is the authority here. Paul specifically has in mind what the Lord said about marriage and divorce while he was on earth (see Mark 10:5–12). If your readers would misunderstand not I, but the Lord, you could either identify that it is not Paul “alone” who gives the command, or you could clarify that Paul is referring to what the Lord said. Alternate translation: “not I alone, but the Lord also” or “and here I refer to what the Lord said” (See: Connect — Contrast Relationship)

γυναῖκα ἀπὸ ἀνδρὸς

Here Paul is speaking of wives and husbands in general, not just of one wife and husband. If your readers would misunderstand wife and husband, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “each wife … from her husband” (See: Generic Noun Phrases)

ἀπὸ…μὴ χωρισθῆναι

Here, to be separated from is technical language for ending a marriage before death. The phrase does not distinguish between “separation” and “divorce.” If possible, use a similar general phrase in your language. Alternate translation: “is not to divorce or separate from” or “is not to leave” (See: Idiom)

μὴ χωρισθῆναι

1 Corinthians 7:11

ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω

The ULT puts this clause in parentheses because it is a qualification of what Paul said in 7:11 and because one can read 7:10–11 smoothly together without this clause. In this clause, Paul issues commands about what the wife is supposed to do if she divorces her husband despite what Paul has said. Use a form in your language that would indicate a qualification or a parenthesis. Alternate translation: “if she is separated despite what I have said, let her remain unmarried, or let her be reconciled to the husband” (See: Information Structure)

χωρισθῇ…τῷ ἀνδρὶ…ἄνδρα…γυναῖκα

Here Paul is speaking of wives and husbands in general, not just of one wife and husband. If your readers would misunderstand wife and husband, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “one of the wives might be separated … to her husband … each husband … his wife” (See: Generic Noun Phrases)

ἐὰν δὲ καὶ χωρισθῇ, μενέτω

Here Paul uses even if to introduce a true possibility. He means that a wife might be separated, or she might not. He then specifies the result if she is separated. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever” or with a relative clause. Alternate translation: “but let whichever wife might be separated remain” (See: Connect — Hypothetical Conditions)

χωρισθῇ

Here Paul omits some words that might be needed in your language to make a complete thought. Paul omits them because he already used them in 7:10 and he assumes his audience will infer them from there. If you need to include these words, you can insert the words “from her husband.” Alternate translation: “she might be separated from her husband” (See: Ellipsis)

μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω

Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the idea by using a word such as “should” or “must.” Alternate translation: “she must remain unmarried, or she must be reconciled to the husband” (See: Imperatives — Other Uses)

τῷ ἀνδρὶ καταλλαγήτω

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the “wife,” who is reconciled, rather than focusing on the person doing the “reconciling.” If you must state who does the action, Paul implies that the “wife” does it herself. Alternate translation: “let her reconcile with the husband” (See: Active or Passive)

ἄνδρα γυναῖκα μὴ ἀφιέναι

Alternate translation: “a husband should not divorce a wife”

1 Corinthians 7:12

τοῖς…λοιποῖς

Here, the rest could refer to: (1) people in situations other than those already named, particularly those who are married to an unbelieving spouse. Alternate translation: “to the rest of those who are married” (2) everything else Paul is about to say. Alternate translation: “about other situations”

ἐγώ, οὐχ ὁ Κύριος

Here, I, not the Lord is the opposite of what Paul said in 7:10. Paul wishes to clarify that he is the authority behind this command. Of course, the Lord made him an apostle and gave him authority, but he wants the Corinthians to know that he is speaking out of that authority here, and he is not referring to what the Lord said while he was on earth. If your readers would misunderstand I, not the Lord, you could either identify that it is Paul alone who gives the command, or you could clarify that the Lord did not say anything about this topic. Alternate translation: “I alone” or “on my own authority, since the Lord did not speak about this topic” (See: Connect — Contrast Relationship)

εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετ’ αὐτοῦ, μὴ ἀφιέτω

Here Paul uses if to introduce a true possibility. He means that a brother might have an unbelieving wife, and she might agree to live with him, or this situation might not happen. He then specifies the result if this situation does happen. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever” or by using a relative clause. Alternate translation: “but let any brother who has an unbelieving wife who agrees to live with him not divorce” (See: Connect — Hypothetical Conditions)

οἰκεῖν μετ’ αὐτοῦ

Here, to live with him refers to staying married. If your readers would misunderstand to live with him, you could use a comparable idiom that refers to staying married. Alternate translation: “to stay with him” or “to remain married to him” (See: Idiom)

μὴ ἀφιέτω αὐτήν

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must not divorce her” (See: Imperatives — Other Uses)

1 Corinthians 7:13

γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ’ αὐτῆς, μὴ ἀφιέτω

Here Paul uses if to introduce a true possibility. He means that a woman might have an unbelieving husband, and he might agree to live with her, or this situation might not happen. He then specifies the result if this situation does happen. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever” or by using a relative clause. Alternate translation: “but let any woman who has an unbelieving husband who agrees to live with her not divorce” (See: Connect — Hypothetical Conditions)

οἰκεῖν μετ’ αὐτῆς

Here, to live with her refers to staying married. If your readers would misunderstand to live with her, you could use a comparable idiom that refers to staying married. Alternate translation: “to stay with her” or “to remain married to her” (See: Idiom)

μὴ ἀφιέτω τὸν ἄνδρα

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “she must not divorce the husband” (See: Imperatives — Other Uses)

1 Corinthians 7:14

γὰρ

Here, For introduces the reason or basis for Paul’s commands in 7:12–13. When one spouse is not a believer, Paul wants them to stay together, and the reason is that the unbelieving spouse is sanctified. If your readers would misunderstand For, you could use a word or phrase that introduces the basis for a command. Alternate translation: “You should do this because” (See: Connect — Reason-and-Result Relationship)

ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί…ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ

Here Paul is speaking of wives and husbands in general, not just of one wife and husband. If your readers would misunderstand wife and husband, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “any unbelieving husband … through his wife … any unbelieving wife … through her husband” (See: Generic Noun Phrases)

ἡγίασται…ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί; καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are sanctified rather than the person doing the “sanctifying.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God sanctifies the unbelieving husband through the wife, and God sanctifies the unbelieving wife through the brother” (See: Active or Passive)

ἡγίασται

Here, sanctified is a reference to purity. It does not mean that the unbelieving husband or unbelieving wife is considered to be a believer. Rather, Paul’s point is that the believing spouse is not made unclean by the unbelieving spouse. Just the opposite: the marriage is clean and pure because of the believing spouse. If your readers would misunderstand sanctified, you could use a word or phrase that identifies an acceptable or pure marriage partner. Alternate translation: “is made clean … is made clean” or “is considered an acceptable spouse … is considered an acceptable spouse” (See: Translate Unknowns)

τῷ ἀδελφῷ

Here, the brother refers to a believing man, in this case the believing husband. If your readers would misunderstand the brother, you could clarify that the brother is the unbelieving wife’s spouse. Alternate translation: “the husband” (See: Assumed Knowledge and Implicit Information)

ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν

Here, Otherwise refers to what the situation would be like if what Paul has just said were not true. Paul does not actually think that your children are unclean, but that would be true if he was wrong about the unbelieving spouse being sanctified. If your readers would misunderstand Otherwise, you could use a form that refers to a situation that the author thinks is not true. Alternate translation: “If that were not so, your children would be unclean” (See: Connect — Contrary to Fact Conditions)

ὑμῶν

Here, your refers to anyone among the Corinthians who has an unbelieving spouse. Thus, it refers back to the wife and the brother. If your language would not use your in this situation, you could use their instead. Alternate translation: “their” (See: First, Second or Third Person)

νῦν δὲ ἅγιά ἐστιν

Here, but now provides the contrast with Otherwise your children are unclean. The word now does not refer to time but rather identifies that what Paul has said about the unbelieving spouse being sanctified really is true. If your readers would misunderstand now, you could use a word or phrase that identifies that what Paul has said is true. Alternate translation: “but since the unbelieving spouse is sanctified, they are holy” (See: Connect — Contrast Relationship)

ἀκάθαρτά…ἅγιά

Here, holy is a reference to purity, and unclean is a reference to impurity. The word holy does not mean that the children are considered to be believers. Rather, Paul’s point is that the children are not made unclean by having an unbelieving parent. Just the opposite: the children are clean and pure because of the believing parent. If your readers would misunderstand unclean and holy, you could use words or phrases that identify the children as those born in a “clean” or “honorable” way. Alternate translation: “not pure … pure” or “dishonored … honorable” (See: Translate Unknowns)

1 Corinthians 7:15

εἰ…ὁ ἄπιστος χωρίζεται, χωριζέσθω

Here Paul uses if to introduce a true possibility. He means that the unbeliever might depart, or he or she might not. He then specifies the result for if the unbeliever departs. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “whichever unbeliever departs, let him go” (See: Connect — Hypothetical Conditions)

εἰ…ὁ ἄπιστος χωρίζεται, χωριζέσθω

Here, departs refers to ending the marriage, that is, leaving the spouse. The phrase let him go refers to allowing the spouse to break the marriage or leave. If these words would not refer to breaking a marriage or getting divorced in your language, you could use a comparable expression. Alternate translation: “if the unbeliever wants a divorce, let him divorce you” (See: Idiom)

ὁ ἄπιστος…χωριζέσθω

Although him is masculine, Paul is using it to refer back to the unbeliever, which could refer to either a man or a woman. If your readers would misunderstand him, you could use a nongendered word or refer to both genders. Alternate translation: “the unbeliever … let him or her go” (See: When Masculine Words Include Women)

ὁ ἄπιστος…ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ

Here Paul is speaking of unbelievers, brothers, and sisters in general and not of just one unbeliever, brother, or sister. If your readers would misunderstand these words, you could use a comparable way to refer generically to unbelievers, brothers, and sisters. Alternate translation: “one of the unbelievers … the brother or the sister involved” (See: Generic Noun Phrases)

χωριζέσθω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “allow.” Alternate translation: “allow him to go” (See: Imperatives — Other Uses)

οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ

Here, bound could refer to: (1) the marriage with an unbelieving spouse. Paul is saying that the brother or the sister does not need to try to preserve the marriage. They are not bound to the unbeliever but can accept the divorce. Alternate translation: “the brother or the sister is not bound to the unbeliever” (2) the rules that Paul laid out for staying with a spouse in 7:10–13. Paul is saying that the brother or the sister does not have to follow those rules about staying with a spouse, and perhaps he is even saying that they can marry someone else. Alternate translation: “the brother or the sister is not bound to remain unmarried” (See: Metaphor)

ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ

Here Paul uses brother and sister to identify the people involved as believers of both genders. The people he refers to are brother and sister of the Corinthian believers, not of the unbeliever. Rather, the brother or the sister is married to the unbeliever. If your readers would misunderstand the brother or the sister, you could use a word or phrase that refers to believing husbands and wives. Alternate translation: “the believing husband or wife” (See: Assumed Knowledge and Implicit Information)

οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are not bound rather than focusing on what does the “binding.” If you must state who does the action, Paul implies that “the marriage” does not bind the brother or sister. Alternate translation: “the brother or the sister is free” (See: Active or Passive)

δὲ

Here, but introduces how Paul wants the Corinthians to act in general. Whether their spouse leaves or not, they should act in peace. If your readers would misunderstand but, you could express the idea by using a word or phrase that introduces a general principle. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “In every case,” (See: Connecting Words and Phrases)

εἰρήνῃ

If your language does not use an abstract noun for the idea behind peace, you could express the idea by using an adjective such as “peaceful” or an adverb such as “peaceably.” Alternate translation: “act peaceably” (See: Abstract Nouns)

1 Corinthians 7:16

οἶδας…τὸν ἄνδρα σώσεις…οἶδας…τὴν γυναῖκα σώσεις

Here Paul addresses each individual woman within the Corinthian church. Because of this, you in this verse is always singular. (See: Forms of ‘You’ — Singular)

τί…οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις? ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις?

Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “we do not know for sure.” If these questions would be confusing for your readers, you could express the ideas by using statements. Paul could be using these questions to show the Corinthians that: (1) they should have little confidence about unbelieving spouses becoming Christians. The questions thus support how Paul allows divorces initiated by an unbelieving spouse in 7:15. Alternate translation: “you cannot know, woman, that you will save the husband. And you cannot know, man, that you will save the wife.” (2) show the Corinthians that they should have much confidence about unbelieving spouses becoming Christians. The questions thus support how Paul says that the unbelieving spouse is “holy” in 7:14. Alternate translation: “you cannot know, woman, but you may save the husband. And you cannot know, man, but you may save the wife.” (See: Rhetorical Question)

τί γὰρ οἶδας, γύναι, εἰ…τί οἶδας, ἄνερ, εἰ

Here, the words woman and man are direct addresses to people in the audience. If your language would put these words somewhere else in the sentence, you could move them to where they sound natural. Alternate translation: “For woman, how do you know whether… man, how do you know whether” (See: Information Structure)

τί…οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις? ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις?

Here Paul directly addresses a woman and a man in the audience. The Corinthians would have understood him to mean a woman or man in their group who was married to an unbelieving spouse. If your readers would misunderstand woman or man, you could express the direct address in a different way. Alternate translation: “how does any woman know whether she will save the husband? Or how does any man know whether he will save the wife?”

γύναι…τὸν ἄνδρα…ἄνερ…τὴν γυναῖκα

Here Paul refers to woman, husband, man, and wife in the singular, but he is speaking generically of any person who fits into these categories. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each of you women … your husband … each of you men … your wife” (See: Generic Noun Phrases)

σώσεις

Here Paul speaks of husbands or wives leading their spouses to faith in Jesus as “saving” them. By this, Paul means that the woman or man is the means by which God will save the husband or wife. If your readers would misunderstand you will save, you could use a word or phrase that refers to leading someone towards “salvation,” that is, helping them to believe in Jesus. Alternate translation: “God will use you to save … God will use you to save” (See: Metonymy)

1 Corinthians 7:17

εἰ μὴ

Here, However acknowledges the exception about “walking” as the Lord has assigned to each one that he just included: if an unbelieving spouse wishes to divorce a believing spouse, that is permissible. Paul acknowledges this exception but wishes to emphasize the main point: the believers should remain in the state they are in. If However would not have the meaning of acknowledging an exception to a claim, you could use a word or phrase that does do so. Alternate translation: “In every other case” (See: Connecting Words and Phrases)

ἑκάστῳ ὡς ἐμέρισεν ὁ Κύριος, ἕκαστον ὡς κέκληκεν ὁ Θεός, οὕτως περιπατείτω

If your language would state the command to walk before explaining how to walk, you could rearrange these clauses so that they read more naturally. Alternate translation: “let each one walk as the Lord has assigned to each one, as God has called each one” (See: Information Structure)

ὡς ἐμέρισεν ὁ Κύριος

Here Paul omits some words that might be needed in your language to make a complete sentence. If necessary, you could include what it is that the Lord has assigned by using a word such as “task” or “position.” Alternate translation: “as the Lord has assigned a position” or “as the Lord has assigned a task” (See: Ellipsis)

περιπατείτω

Paul speaks of behavior in life as if it were “walking.” If let him walk would not be understood as a description of a person’s way of life in your language, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “let him live his life” (See: Metaphor)

περιπατείτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must walk” (See: Imperatives — Other Uses)

περιπατείτω

Here, he is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand he, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “let him or her walk” (See: When Masculine Words Include Women)

καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι

Alternate translation: “This is what I require from all the churches”

1 Corinthians 7:18

μὴ ἐπισπάσθω…μὴ περιτεμνέσθω

Here Paul is speaking of male circumcision only. Therefore, the masculine words in this verse should be retained in translation if possible. (See: When Masculine Words Include Women)

περιτετμημένος τις ἐκλήθη? μὴ ἐπισπάσθω

Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If your readers would misunderstand this question, you could use a different way to identify to whom the command applies. Alternate translation: “If anyone was called, having been circumcised, let him not be uncircumcised.” or “Some of you were called, having been circumcised. If that is you, do not be uncircumcised.” (See: Rhetorical Question)

τις ἐκλήθη…κέκληταί τις

περιτετμημένος

μὴ ἐπισπάσθω

To be uncircumcised refers to a physical procedure by which one could make one’s penis appear to have a foreskin, even though one had been circumcised. If your language has a word for this procedure, you could use it here. If your language does not have such a word, you could use a phrase that identifies this procedure. Alternate translation: “Let him not hide his circumcision” or “Let him not undo his circumcision” (See: Translate Unknowns)

μὴ ἐπισπάσθω…μὴ περιτεμνέσθω

In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “He must not be uncircumcised … he must not be circumcised” (See: Imperatives — Other Uses)

μὴ ἐπισπάσθω…μὴ περιτεμνέσθω

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is uncircumcised or circumcised rather than the person doing the “uncircumcising” or “circumcising.” If you must state who does the action, you could use an indefinite or vague subject. Alternate translation: “Let someone not uncircumcise him … Let someone not circumcise him” (See: Active or Passive)

ἐν ἀκροβυστίᾳ κέκληταί τις? μὴ περιτεμνέσθω

Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If your readers would misunderstand this question, you could use a different way to identify to whom the command applies. Alternate translation: “If anyone was called in uncircumcision, let him not be circumcised.” or “Some of you were called in uncircumcision. If that is you, do not be circumcised.” (See: Rhetorical Question)

ἐν ἀκροβυστίᾳ

If your language does not use an abstract noun for the idea behind uncircumcision, you could express the idea by using an adjective such as “uncircumcised.” Alternate translation: “while uncircumcised” (See: Abstract Nouns)

1 Corinthians 7:19

ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν

Here Paul says that both Circumcision and uncircumcision are nothing. He does not mean that Circumcision and uncircumcision do not exist. Rather, the Corinthians would have understood him to mean that Circumcision and uncircumcision do not have value or importance. If your readers would misunderstand nothing, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “Circumcision has no value, and uncircumcision has no value” (See: Hyperbole)

ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν

Here Paul repeats is nothing because this repetition was powerful in his language. If your language does not use repetition in this way, you could combine the two clauses and make the claim sound strong by using some other method. Alternate translation: “Neither circumcision nor uncircumcision is anything”” (See: Parallelism)

ἡ περιτομὴ…ἡ ἀκροβυστία

If your language does not use abstract nouns for the ideas behind circumcision and uncircumcision, you could express the ideas by using adjectives such as “circumcised” and “uncircumcised.” Alternate translation: “Being circumcised … being uncircumcised” (See: Abstract Nouns)

τήρησις ἐντολῶν Θεοῦ

Here Paul omits some words that may be necessary in your language to complete the thought. If your language does require more words, you could infer them from the first half of the verse. Alternate translation: “observance of the commandments of God is everything” or “observance of the commandments of God is important” (See: Ellipsis)

τήρησις ἐντολῶν

If your language does not use an abstract noun for the idea behind observance, you could express the idea by using a verb such as “observe.” Alternate translation: “observing the commandments” (See: Abstract Nouns)

ἐντολῶν Θεοῦ

If your language does not use an abstract noun for the idea behind commandments, you could express the idea by using a verb such as “command.” Alternate translation: “what God commands” (See: Abstract Nouns)

1 Corinthians 7:20

ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω

The order of elements in this sentence might be confusing in your language. If your language would structure this sentence in a different way, you could rearrange the elements so that they sound more natural. Paul has arranged the elements to emphasize in the calling in which he was called, so retain the emphasis on this element if possible. Alternate translation: “Let each one remain in the calling in which he was called” (See: Information Structure)

ἐν τῇ κλήσει ᾗ ἐκλήθη

Alternate translation: “in the calling which God gave to him” or “in his own calling from God”

ἐκλήθη…μενέτω

Here, the words translated he and him are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand he and him, you could express the idea by using words that do not have gender, or you could use both genders. Alternate translation: “he or she was called, let him or her remain” (See: When Masculine Words Include Women)

ἐκλήθη

μενέτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: Imperatives — Other Uses)

ἐν ταύτῃ μενέτω

Here, remain in refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situation. Instead, they should serve God in the situation in which God called them. If your readers would misunderstand remain in, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “let him live his life in that” or “let him be content in that” (See: Metaphor)

1 Corinthians 7:21

ἐκλήθης…σοι…δύνασαι

Here Paul addresses each individual person within the Corinthian church. Because of this, you in this verse is always singular. (See: Forms of ‘You’ — Singular)

δοῦλος ἐκλήθης? μή σοι μελέτω

Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the command that follows applies to them. If your readers would misunderstand this question, you could use a different way to identify to whom the command applies. Alternate translation: “If you were called as a slave, let it not be a concern to you.” or “Some of you were called as slaves. If that is you, let it not be a concern to you.” (See: Rhetorical Question)

ἐκλήθης

μή σοι μελέτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should,” or you could rephrase the imperative. Alternate translation: “Do not be concerned about it” (See: Imperatives — Other Uses)

εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι

Here Paul uses if to introduce a true possibility. He means that a person might be able to become free, or that person might not. He then specifies the result for if someone is able to become free. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “indeed whoever is able to become free should take advantage of it” (See: Connect — Hypothetical Conditions)

χρῆσαι

Alternate translation: “use the opportunity that you have”

1 Corinthians 7:22

γὰρ

Here, For provides support for the claim that Paul made at the beginning of the previous verse that those who are slaves should not be concerned by that (7:21). If your readers would misunderstand this connection, you could make what For supports explicit. Alternate translation: “Do not be concerned about being a slave because” (See: Connect — Reason-and-Result Relationship)

ὁ…ἐν Κυρίῳ κληθεὶς…ὁ…κληθεὶς

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are called rather than focusing on the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “the one whom God called in the Lord as … the one whom God called” (See: Active or Passive)

ἐν Κυρίῳ

Here Paul uses the spatial metaphor in the Lord to describe the union of believers with Christ. In this case, being in the Lord, or united to the Lord, identifies the person who was called as someone who is united to the Lord. Alternate translation: “to be united to the Lord” (See: Metaphor)

ἀπελεύθερος Κυρίου

Here Paul uses the possessive form to describe someone who is a freedman in the perspective of the Lord. In other words, while the person may be a slave in terms of human thinking, that person is a freedman before the Lord. If your language would not use the possessive form to express that idea, you could express the idea by speaking about the Lord’s “perspective” or “sight.” Alternate translation: “is a freedman in the Lord’s eyes” (See: Possession)

δοῦλός…Χριστοῦ

Here Paul uses the possessive form to describe someone who is a slave who belongs to Christ. In other words, while the person may be free in terms of human thinking, that person is a slave in relationship to Christ. If your language would not use the possessive form to express that idea, you could express the idea by using a phrase such as “belonging to.” Alternate translation: “a slave who belongs to Christ” (See: Possession)

1 Corinthians 7:23

τιμῆς ἠγοράσθητε

Here Paul speaks as if the Corinthians were slaves whom God had bought with a price from someone else. Paul is speaking of what we often call “redemption.” The price is Christ’s death on the cross, which “redeems” believers from sin and evil powers. This is an important biblical metaphor so, if possible preserve the metaphor or express it as an analogy. Alternate translation: “you were bought with a price, which is the Messiah’s death” (See: Metaphor)

μὴ γίνεσθε δοῦλοι ἀνθρώπων

Here Paul uses slaves as a description of anyone who follows and obeys someone else. Paul wants the Corinthians, whether they are slaves or “freedmen” in social and economic terms, to only obey and serve God, not men. If your readers would misunderstand slaves, you could clarify that Paul has “serving” and “obeying” in mind. Alternate translation: “do not obey men” or “do not serve mere humans” (See: Metaphor)

ἀνθρώπων

1 Corinthians 7:24

This verse is very similar to 7:20. The main difference is that this verse refers to remaining with God, while that verse does not. With that exception, translate this verse so that it sounds similar to 7:20.

ἕκαστος ἐν ᾧ ἐκλήθη…ἐν τούτῳ μενέτω παρὰ Θεῷ.

The order of elements in this sentence might be confusing in your language. If your language would structure this sentence in a different way, you could rearrange the elements so that they sound more natural. Paul has arranged the elements to emphasize each one in that which he was called, so retain the emphasis on this element if possible. Alternate translation: “let each one remain with God in that which he was called” (See: Information Structure)

ἐν ᾧ ἐκλήθη

Alternate translation: “in that which God gave to him” or “in what he received from God”

ἐκλήθη, ἀδελφοί…μενέτω

Although brothers, he, and him are masculine, Paul is using these words to refer to any believer, whether man or woman. If your readers would misunderstand brothers, he, and him, you could use nongendered words or refer to both genders. Alternate translation: “brothers and sisters … he or she was called, let him or her remain” (See: When Masculine Words Include Women)

ἐκλήθη

μενέτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: Imperatives — Other Uses)

ἐν τούτῳ μενέτω παρὰ Θεῷ

Here, remain with God in that refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situations. Instead, they should serve God in the situations in which God called them. If your readers would misunderstand remain with God in that, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “let him live his life with God in that” or “let him be content serving God in that” (See: Metaphor)

1 Corinthians 7:25

περὶ δὲ

Just as in 7:1, 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. Alternate translation: “Next, about” (See: Connecting Words and Phrases)

ἐπιταγὴν Κυρίου οὐκ ἔχω

Here Paul wishes to clarify that he is speaking out of the authority that he has as an apostle. He is not referring to anything that the Lord said while he was on earth, unlike what Paul did in 7:10. If your readers would misunderstand I do not have a command of the Lord, you could use the language of “authority” or “quotation.” Alternate translation: “I do not quote from the Lord” (See: Translate Unknowns)

ἐπιταγὴν Κυρίου

If your language does not use an abstract noun for the idea behind command, you could express the idea by using a verb such as “command.” Alternate translation: “anything that the Lord commanded” (See: Abstract Nouns)

γνώμην…δίδωμι

Here, I give an opinion identifies that Paul is speaking from his own knowledge and authority. He wants the Corinthians to take this as strong advice, not as a command from God. If your readers would misunderstand I give an opinion, you could use a word or phrase that indicates that what Paul says is not as strong as a command. Alternate translation: “I give my own view” (See: Translate Unknowns)

γνώμην…δίδωμι

If your language does not use an abstract noun for the idea behind opinion, you could express the idea by using a verb such as “think.” Alternate translation: “I say what I think” (See: Abstract Nouns)

ἠλεημένος ὑπὸ Κυρίου

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Paul, who has received mercy, rather than focusing on the Lord, who gives the “mercy.” Alternate translation: “one to whom the Lord has given mercy” (See: Active or Passive)

ἠλεημένος ὑπὸ Κυρίου

If your language does not use an abstract noun for the idea behind mercy, you could express the idea by using an adverb such as “mercifully” or an adjective such as “merciful.” Alternate translation: “having received what the Lord has mercifully done to make me” (See: Abstract Nouns)

1 Corinthians 7:26

οὖν

Here, Therefore does not refer back to how Paul has received mercy from God. Rather, Therefore introduces the “opinion” that Paul said he was going to “give” (7:25). If your readers would misunderstand Therefore, you could use a word or phrase that introduces a statement that one has already spoken about. Alternate translation, changing the comma to a colon or a period: “Here is my opinion:” (See: Connecting Words and Phrases)

τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν

Here Paul repeats good, because in his language it was a natural way to remind the reader that he had already said this is good. If your language would not use repetition in this way, you could use only one good. Alternate translation: “that, because of the coming distress, it is good” (See: Doublet)

τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι

Here Paul interrupts his sentence to include the reason why he thinks that this is good advice. He does this to emphasize the coming distress. If your readers would misunderstand Paul’s structure, you could rearrange the sentence and represent the emphasis on the coming crisis in another way. Alternate translation: “that it is good for a man to remain as he is. This is because of the coming distress” (See: Information Structure)

τὴν ἐνεστῶσαν ἀνάγκην

Here, coming could refer to: (1) something that is about to happen. Alternate translation: “of the distress that will soon be here” (2) something that is already happening. Alternate translation: “of the present distress” (See: Translate Unknowns)

τὴν ἐνεστῶσαν ἀνάγκην

Here, distress could refer to: (1) general suffering and persecution of the church throughout the world. Alternate translation: “of the coming general distress” (2) suffering and difficulties that the Corinthian believers are experiencing. Alternate translation: “of the distress coming on your group” (See: Translate Unknowns)

ἀνθρώπῳ…τὸ οὕτως

Here, the words translated man and he are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand man and he, you could express the idea by using words that do not have gender, or you could use both genders. Alternate translation: “for a person … as he or she is” (See: When Masculine Words Include Women)

τὸ οὕτως εἶναι

Alternate translation: “to stay in the position he is in”

1 Corinthians 7:27

δέδεσαι…λέλυσαι

Here Paul addresses specific individuals within the Corinthian church. Because of this, you in this verse is always singular. (See: Forms of ‘You’ — Singular)

δέδεσαι γυναικί? μὴ ζήτει…λέλυσαι ἀπὸ γυναικός? μὴ ζήτει

Paul does not ask these questions because he is looking for information. Rather, he asks them to identify people who fit into the situations he describes. If someone answered “yes” to one of these questions, then the following command applies to that person. If your readers would misunderstand these questions, you could use a different way to identify to whom the command applies. Alternate translation: “If you are bound to a woman, do not seek … If you are released from a woman, do not seek” or “Some of you are bound to a woman. If that is you, do not seek … Some of you are released from a woman. If that is you, do not seek” (See: Rhetorical Question)

δέδεσαι γυναικί

Here, bound to a woman could refer to: (1) a man being engaged to marry a woman. Alternate translation: “Are you engaged to a woman” (2) a man being married to a woman. Alternate translation: “Are you married” (See: Idiom)

μὴ ζήτει λύσιν

Here, released could refer to: (1) breaking off an engagement or betrothal. Alternate translation: “Do not seek to break off the betrothal” (2) ending a marriage. Alternate translation: “Do not seek a divorce” (See: Idiom)

λέλυσαι ἀπὸ γυναικός

Here, released from a woman could refer to: (1) someone who has never been engaged or married. Alternate translation: “Are you single” (2) someone who has been engaged or married but broken the marriage or engagement. Alternate translation: “Have you left your fiancée” or “Have you divorced your wife” (See: Idiom)

μὴ ζήτει λύσιν. λέλυσαι ἀπὸ γυναικός

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are released rather than focusing on the person doing the “releasing.” If you must state who does the action, Paul implies that either you or a “judge” does it. Alternate translation: “Do not seek to break up. Do you have no woman” or “Do not seek for a judge to release you. Has a judge released you from a woman” (See: Active or Passive)

μὴ ζήτει γυναῖκα

Here, to seek a woman refers to searching for a woman to marry. If your readers would misunderstand seek a woman, you could use a comparable idiom or expression. Alternate translation: “Do not look for a wife” (See: Idiom)

1 Corinthians 7:28

δὲ

Here, But introduces an exception to Paul’s general advice in the previous verse (7:27). If your readers would misunderstand But, you could use a word or phrase that introduces an exception. Alternate translation: “In fact, though,” (See: Connect — Contrast Relationship)

γαμήσῃς, οὐχ ἥμαρτες

Here Paul addresses specific men within the Corinthian church. Because of this, you here is singular. The you at the end of the verse is plural because here Paul has both the men and the women in mind. (See: Forms of ‘You’ — Singular)

ἐὰν…καὶ γαμήσῃς, οὐχ ἥμαρτες

Here Paul uses if to introduce a true possibility. He means that a man might marry, or a man might not. He then specifies the result for if the man does marry. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “whichever man does indeed marry has not sinned” (See: Connect — Hypothetical Conditions)

ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτεν

Here Paul uses if to introduce a true possibility. He means that a virgin might marry, or she might not. He then specifies the result for if the virgin does marry. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “whichever virgin marries has not sinned” (See: Connect — Hypothetical Conditions)

οἱ τοιοῦτοι

Here, those of such a kind refers back to the man and the virgin who marry. If your readers would misunderstand those of such a kind, you could clarify that it refers to married people. Alternate translation: “those who are married” (See: Pronouns — When to Use Them)

θλῖψιν…τῇ σαρκὶ ἕξουσιν

Here, distress in the flesh refers to the same problems and troubles that Paul has already called “the coming distress” in 7:26. The phrase does not refer to marital problems or fights with one’s spouse. Rather, it refers to extra distress that married people will experience while suffering under persecution and troubles. If your readers would misunderstand distress in the flesh, refer to how you translated “the coming distress” in 7:26 and make the connection to that phrase clear. Alternate translation: “will experience the distress in the flesh that I have already said is coming” (See: Translate Unknowns)

θλῖψιν…ἕξουσιν

If your language does not use an abstract noun for the idea behind distress, you could express the idea by using a verb such as “suffer.” Alternate translation: “will suffer” (See: Abstract Nouns)

ἐγὼ…ὑμῶν φείδομαι

Here,this refers back to the distress in the flesh. If your readers would misunderstand this, you could clarify that it refers to the distress. Alternate translation: “I want to spare you from this distress” (See: Pronouns — When to Use Them)

ὑμῶν φείδομαι

Here, to spare you from this refers to Paul’s desire to keep the Corinthians from experiencing the distress he has mentioned. If your readers would misunderstand to spare you from this, you could use a comparable idiom or expression. Alternate translation: “want to help you avoid this” (See: Idiom)

1 Corinthians 7:29

τοῦτο…φημι

Here, this refers forward to what Paul is about to say. Paul refers to what he will say before he says it in order to emphasize what he is about to say. If your language would not use this to refer to something that will soon be said, you could use a word or phrase that does introduces something about to be said and express the emphasis in another way. Alternate translation: “listen to what I am about to say” (See: Pronouns — When to Use Them)

ἀδελφοί

ὁ καιρὸς συνεσταλμένος ἐστίν

When time is shortened, an event at the end of that time is about to happen. In other words, something is about to happen. If your readers would misunderstand The time is shortened, you could express the idea with a comparable metaphor or a descriptive phrase. Alternate translation: “There is not much time left” or “The time until the event occurs is short” (See: Metaphor)

ὁ καιρὸς συνεσταλμένος ἐστίν

ὁ καιρὸς

Here, The time could refer to the time until: (1) the events of the end times begin. Alternate translation: “The time until the end” or “The time until Jesus comes back” (2) the “distress” he has mentioned in 7:26, 28 begins. Alternate translation: “The time until the distress” (See: Assumed Knowledge and Implicit Information)

τὸ λοιπὸν, ἵνα

Here Paul introduces how the Corinthians should behave now that the time has been shortened. If your readers would misunderstand so that from now on, you could use a word or phrase that draws an inference or introduces a result. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “This means that, from the present on” (See: Connect — Reason-and-Result Relationship)

ὡς μὴ ἔχοντες ὦσιν

Alternate translation: “should behave like those who have none”

μὴ ἔχοντες

Here, none refers back to wives. If your readers would misunderstand none, you could clarify that it refers to wives. Alternate translation: “those having no wives” (See: Pronouns — When to Use Them)

1 Corinthians 7:30

οἱ κλαίοντες, ὡς μὴ κλαίοντες; καὶ οἱ χαίροντες, ὡς μὴ χαίροντες; καὶ οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες

Here Paul omits some words that may be needed in your language to complete the thought. Paul omits these words because he stated them in the last verse, and the Corinthians would have understood them from that verse. If your language does need these words, you could supply “should be as those” from 7:29. Alternate translation: “those who weep should be as those not weeping; and those who rejoice should be as those not rejoicing; and those who buy should be as those not possessing” (See: Ellipsis)

οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες

Here Paul omits what the people buy and are possessing. If your language would state what is bought and possessed, you could include a general or vague object. Alternate translation: “those who buy things, as not possessing those things” (See: Ellipsis)

καὶ οἱ κλαίοντες, ὡς μὴ κλαίοντες; καὶ οἱ χαίροντες, ὡς μὴ χαίροντες; καὶ οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες

Alternate translation: “and those who weep should behave like those who do not weep; and those who rejoice should behave like those who do not rejoice; and those who buy should behave like those who do not possess”

1 Corinthians 7:31

οἱ χρώμενοι τὸν κόσμον, ὡς μὴ καταχρώμενοι

Here Paul omits some words that may be needed in your language to complete the thought. Paul omits these words because he stated them in 7:29, and the Corinthians would have understood them from that verse. If your language does need these words, you could supply “should be as those” from 7:29. Alternate translation: “those using the world should be as not using it” (See: Ellipsis)

οἱ χρώμενοι τὸν κόσμον, ὡς μὴ καταχρώμενοι

Here, using refers to taking something and doing work with it. Paul here refers to taking things that belong to the world and doing work with them. If your readers would misunderstand using, you could use a word or phrase that refers to performing a task with something that one possesses. Alternate translation: “those doing things with the world, as not doing things with it” (See: Translate Unknowns)

τὸν κόσμον

Here, the world specifically focuses on people and things that belong to the world. If your readers would misunderstand the world, you could clarify that Paul is focusing on things that belong to the world. Alternate translation: “something worldly” (See: Synecdoche)

τὸ σχῆμα τοῦ κόσμου τούτου

Here, present form of this world refers to how this world is currently structured and how things work in this world. If your readers would misunderstand present form, you could use a word or phrase that refers to how the world is right now. Alternate translation: “the current setup of this world” or “the way the world presently works” (See: Translate Unknowns)

παράγει

Alternate translation: “will soon end”

1 Corinthians 7:32

ἀμερίμνους…μεριμνᾷ

Here, free from concern and concerned are opposites. They both refer to consistently thinking about and worrying about things. Paul wishes the Corinthians to think and worry about as few things as possible. In line with that, the only thing the unmarried man thinks and cares about is the things of the Lord. If your readers would misunderstand concern and concerned, you could use a word or phrase that refers to thinking and worrying consistently about something. Alternate translation: “free from worry … is worried about” (See: Translate Unknowns)

ὁ ἄγαμος

Here Paul refers to The unmarried man in the singular, but he is speaking generically about any unmarried man. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “Each unmarried man” (See: Generic Noun Phrases)

ὁ ἄγαμος…ἀρέσῃ

Here Paul is referring only to men. He will go on address unmarried women in 7:34. (See: When Masculine Words Include Women)

μεριμνᾷ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the man who is concerned rather than focusing on what makes him concerned. If you must state who does the action, Paul implies that the unmarried man himself does it. Alternate translation: “concerns himself with” (See: Active or Passive)

τὰ τοῦ Κυρίου

Here Paul uses the possessive form to describe things that are directly related to the Lord. This phrase identifies anything that one does that relates to the Lord. If your readers would misunderstand the things of the Lord, you could use a word or phrase that refers to anything related to the Lord. Alternate translation: “everything that concerns the Lord” (See: Possession)

πῶς ἀρέσῃ τῷ Κυρίῳ

Here, how he might please the Lord further explains what being concerned about the things of the Lord means. If how would not introduce a further explanation in your language, you could use a word or phrase that does introduce such an explanation. Alternate translation: “that is, how he might please the Lord”

1 Corinthians 7:33

ὁ…γαμήσας

Here Paul refers to the married man in the singular, but he is speaking generically about any married man. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each unmarried man” (See: Generic Noun Phrases)

μεριμνᾷ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the man who is concerned rather than focusing on what makes him concerned. If you must state who does the action, Paul implies that the married man himself does it. Alternate translation: “concerns himself with” (See: Active or Passive)

τὰ τοῦ κόσμου

Here Paul uses the possessive form to describe things that are directly related to the world. This phrase identifies anything that one does that relates to the world. If your readers would misunderstand the things of the world, you could use a word or phrase that refers to anything related to the world. Alternate translation: “many things that relate to the world” (See: Possession)

τῇ γυναικί

Here Paul refers to the wife, but he specifically has in mind the wife of the married man already mentioned. If your language would not use this form to refer to the man’s wife, you could express the idea more clearly. Alternate translation: “his wife” (See: Generic Noun Phrases)

μεμέρισται

Here Paul speaks as if the man is divided into two pieces. By speaking in this way, Paul means that the married man has conflicting interests or concerns. He is concerned about how to please the Lord and how to please his wife. If your readers would misunderstand is divided, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he is pulled in two directions” or “he is of two minds” (See: Metaphor)

μεμέρισται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on he who is divided rather than focusing on what does the “dividing.” If you must state who does the action, Paul implies that the man’s “concerns” do it. Alternate translation: “concerns about the Lord and the world divide him” (See: Active or Passive)

ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος

Here Paul refers to the unmarried woman and the virgin in the singular, but he is speaking generically about unmarried woman or virgin. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each unmarried woman or virgin” (See: Generic Noun Phrases)

ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος

Here Paul could be distinguishing between: (1) older single women (the unmarried woman) and younger single women (the virgin). Alternate translation: “the older or younger single woman” (2) divorced women (the unmarried woman) and women who have never been married (the virgin). Alternate translation: “the divorced woman or the woman who has never married” (See: Translate Unknowns)

1 Corinthians 7:34

μεριμνᾷ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are concerned rather than focusing on what makes them concerned. If you must state who does the action, Paul implies that “the unmarried woman or the virgin” (7:33) does it. Alternate translation: “concerns herself with” (See: Active or Passive)

τὰ τοῦ Κυρίου

καὶ τῷ σώματι καὶ τῷ πνεύματι

Here Paul refers to the body and the spirit as a way to refer to everything that a person is. The body is the outward part of the person, while the spirit is in the inward part of the person. If your readers would misunderstand both in the body and in the spirit, you could use a word or phrase that emphasizes that the entire person is in view. Alternate translation: “in body and soul” or “in every part” (See: Merism)

ἡ…γαμήσασα

Here, the one who is married is feminine. If this is not clear for your readers, you could clarify that this phrase speaks about women. Alternate translation: “the woman who is married” (See: When Masculine Words Include Women)

μεριμνᾷ

τὰ τοῦ κόσμου

Here Paul uses the possessive form to describe things that are directly related to the world. This phrase identifies anything that one does that relates to the world. If your readers would misunderstand the things of the world, you could use a word or phrase that refers to anything related to the world. Alternate translation: “many things that relate to the world” (See: Possession)

τῷ ἀνδρί

Here Paul refers to the husband, but he specifically has in mind the husband of the the one who is married already mentioned. If your language would not use this form to refer to the woman’s husband, you could express the idea more clearly. Alternate translation: “her husband” (See: Generic Noun Phrases)

1 Corinthians 7:35

τοῦτο

Here, this refers back to what Paul has said about how unmarried people can serve the Lord better in 7:32–34. If your readers would misunderstand this, you could clarify what it refers back to. Alternate translation: “this about marriage and serving the Lord” (See: Pronouns — When to Use Them)

πρὸς τὸ ὑμῶν αὐτῶν σύμφορον

If your language does not use an abstract noun for the idea behind benefit, you could express the idea by using a verb such as “benefit” or “help.” Alternate translation: “to benefit you” (See: Abstract Nouns)

βρόχον

Here, constraint refers to a noose or rope that ties someone or something up and keeps them in one place. Paul uses this word to tell the Corinthians that he is not trying to “tie” them to either marriage or singleness. If your readers would misunderstand constraint, you could use a word or phrase that expresses the idea in another way. Alternate translation: “a noose” or “any hindrance” (See: Translate Unknowns)

βρόχον ὑμῖν ἐπιβάλω

Here Paul speaks as if he could tie the Corinthians up and control where they went as if they were farm animals. Paul speaks in this way to refer to commands that require certain behavior, just like a rope requires an animal to stay in a certain area. If your readers would misunderstand put any constraint on you, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “tie you up” or “require one way of living” (See: Metaphor)

πρὸς τὸ

Here, toward introduces the purpose of what Paul has said. If your readers would misunderstand toward what {is}, you could use a word or phrase that introduces what follows as a purpose or goal. Alternate translation: “in order that you may act in ways that are” or “with the goal of doing what is” (See: Idiom)

τὸ εὔσχημον καὶ εὐπάρεδρον

Here, appropriate refers to behavior that fits a situation or relationship properly. The word devoted describes someone who does a good job of helping someone else. If your readers would misunderstand appropriate and devoted, you could use words or phrases that express the ideas in another way. Alternate translation: “what is proper and helpful” (See: Translate Unknowns)

ἀπερισπάστως

Here, without any distraction means that nothing is hindering specific actions. If your readers would misunderstand without any distraction, you could use a word or phrase that describes a situation in which nothing is hindering an action. Alternate translation: “without hindrance” or “with full attention” (See: Translate Unknowns)

ἀπερισπάστως

If your language does not use an abstract noun for the idea behind distraction, you could express the idea by using a verb such as “distract.” Alternate translation: “without being distracted” (See: Abstract Nouns)

1 Corinthians 7:36

This verse has two primary interpretations: (1) the fiancé interpretation, which suggests that the verse is about a man who is engaged to marry a woman. In this case, Paul is saying that the man should marry his fiancée if he thinks he is acting improperly and if she is of a certain age. (2) the father interpretation, which suggests that the verse is about a father who has a daughter. In this case, Paul is saying that the father should allow his daughter to get married if he thinks he is acting improperly and if the daughter is of a certain age. In the notes that follow, we will identify which choices match with which of these two major options.

εἰ…τις ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ νομίζει, ἐὰν ᾖ ὑπέρακμος καὶ οὕτως ὀφείλει γίνεσθαι

Here Paul uses if to introduce two true possibilities. He means that a man might be acting improperly, or the man might not be. He also means that the woman might be beyond the age of marriage, or she might not be. He then specifies the result for if the man is acting improperly and the woman is beyond the age of marriage. If your readers would misunderstand this form, you could express the if statement by describing the specific situation. Alternate translation: “someone might think he is acting improperly toward his virgin, and she might be beyond the age of marriage. In this situation, it must be so” (See: Connect — Hypothetical Conditions)

τις

Here, anyone could refer to: (1) a man who is engaged to the virgin. This fits with the fiancé interpretation. Alternate translation: “any fiancé” (2) a father has a daughter who is a virgin. This fits with the father interpretation. Alternate translation: “any father” (See: Pronouns — When to Use Them)

ἀσχημονεῖν ἐπὶ

The phrase acting improperly is often used to refer to sexual impropriety, including shameful nakedness or improper sexual behavior. Therefore, acting improperly could refer to: (1) engaging in or wishing to engage in improper sexual behavior. This fits with the fiancé interpretation. Alternate translation: “he might have improper sex with” (2) wrongly prohibiting a daughter from marrying and thus shaming her. This fits with the father interpretation. Alternate translation: “he is wrongly shaming” (See: Translate Unknowns)

τὴν παρθένον αὐτοῦ

Here, his virgin could refer to: (1) a woman who is engaged to a man. This fits with the fiancé interpretation. Alternate translation: “his fiancée” (2) a daughter who has never married. This fits with the father interpretation. Alternate translation: “his unmarried daughter”(See: Translate Unknowns)

ᾖ

Here, the word translated she could refer to a man or to a woman. If it refers to: (1) a woman, it identifies something about the woman as the reason for the man and woman to get married. This fits with both the father and the fiancé interpretations. (2) a man, it identifies something about the man as the reason for the man and woman to get married. This fits best with the fiancé interpretation. Alternate translation: “he” (See: When Masculine Words Include Women)

ὑπέρακμος

Here, beyond the age of marriage could describe: (1) a person who is older than the normal age at which a person gets married. This fits with both the father and the fiancé interpretations. Alternate translation: “is older than average to get married” (2) a person who has reached full sexual maturity. This fits with both the father and the fiancé interpretations. Alternate translation: “is fully matured” or “is ready to have sex” (See: Translate Unknowns)

ὑπέρακμος καὶ οὕτως ὀφείλει γίνεσθαι…ποιείτω

Here, it could refer to: (1) what Paul is about to say, which is he should do what he wants. Alternate translation: “is beyond the age of marriage—then this is how it must be: he should do” (2) the necessity of getting married. Alternate translation: “is beyond the age of marriage and it seems necessary to marry—he should do” (See: Pronouns — When to Use Them)

ὃ θέλει ποιείτω

Here, he could refer to: (1) the fiancé, who wants to get married. Alternate translation: “the fiancé should do what he wants” (2) the father, who wants his daughter to get married. Alternate translation: “the father should do what he wants” (See: Pronouns — When to Use Them)

ὃ θέλει ποιείτω

Here, what he wants could refer to: (1) how the fiancé wants to get married and have sex. Alternate translation: “he should get married as he wants to” (2) how the father wants his daughter to get married. Alternate translation: “he should give her in marriage as he wants to” (See: Assumed Knowledge and Implicit Information)

ποιείτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “let.” Alternate translation: “let him do” (See: Imperatives — Other Uses)

γαμείτωσαν

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “can.” Alternate translation: “they can marry” (See: Imperatives — Other Uses)

γαμείτωσαν

Here, them identifies the man and the woman who are getting married. This fits with both the fiancé interpretation and the father interpretation. Alternate translation: “let the man and the woman marry” (See: Pronouns — When to Use Them)

1 Corinthians 7:37

Much like the previous verse (7:36), this verse has two primary interpretations: (1) the fiancé interpretation, which suggests that the verse is about a man who is engaged to marry a woman. In this case, Paul is saying that the man who decides not to marry his fiancée does well. (2) the father interpretation, which suggests that the verse is about a father who has a daughter. In this case, Paul is saying that the father who decides to keep his daughter from marrying does well. In the notes that follow, I will identify any choices that specifically match with these two major options. Follow the interpretation that you chose in the last verse.

ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος

Here Paul speaks as if a person’s heart were a place in which he or she could “stand firm.” By speaking in this way, Paul means that the person will not change what they have decided in his or her heart. It is as if they are standing firm in a specific location. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “who settles on a decision” or “firmly decides” (See: Metaphor)

ἐν τῇ καρδίᾳ αὐτοῦ…ἐν τῇ ἰδίᾳ καρδίᾳ

In Paul’s culture, the heart is the place where humans think and plan. If your readers would misunderstand that meaning of heart, you could refer to the place where humans think in your culture or express the idea nonfiguratively. Alternate translation: “in his mind … in his own mind” or “in what he has planned … in what he himself has planned” (See: Metonymy)

ἔχων ἀνάγκην

If your language does not use an abstract noun for the idea behind compulsion, you could express the idea by using a verb such as “compel.” Alternate translation: “through someone compelling him” (See: Abstract Nouns)

ἐξουσίαν…ἔχει περὶ τοῦ ἰδίου θελήματος

If your language does not use abstract nouns for the ideas behind authority and will, you could express the ideas by using verbs such as “control” and “want.” Alternate translation: “ruling over what he wants” (See: Abstract Nouns)

τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιήσει

The order of these three phrases might be unnatural in your language. If the order is unnatural, you could reorder the phrases so that they sound more natural. Alternate translation: “he has decided in his own heart to keep his own virgin, this man will do well” (See: Information Structure)

τοῦτο…ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν

Here, this refers forward to what Paul is about to say: to keep his own virgin. If your readers would misunderstand this, you could clarify that Paul is talking about what he is about to say. Alternate translation: “in his own heart to do this—that is, to keep” (See: Pronouns — When to Use Them)

τηρεῖν τὴν ἑαυτοῦ παρθένον

Here, to keep his own virgin could mean that: (1) the man does not marry his fiancée but leaves her as a virgin. This fits with the fiancé interpretation. Alternate translation: “to remain unmarried to his fiancée” (2) the father does not give his daughter in marriage but leaves her as a virgin. This fits with the father interpretation. Alternate translation: “not to give his daughter in marriage” (See: Idiom)

καλῶς ποιήσει

Here Paul omits what it is that is done well. The Corinthians would have inferred from the verse that Paul means that keeping his own virgin is what he does well. If your readers would not make this inference, you could clarify what is done well. Alternate translation: “he is right to do this” or “this is a good choice” (See: Ellipsis)

ποιήσει

Here Paul uses the future tense to identify something that is true in general. If your language would not use the future tense for something that is generally true, you could use whatever tense is natural here. Alternate translation: “he does” (See: Predictive Past)

1 Corinthians 7:38

ὁ γαμίζων…ὁ μὴ γαμίζων

Paul uses the words the one who marries and the one who does not marry to speak of people in general, not one specific man. If your readers would misunderstand the meaning of these words, you could use a form that indicates people in general. Alternate translation: “anyone who marries … anyone who does not marry” (See: Generic Noun Phrases)

ὁ γαμίζων τὴν ἑαυτοῦ παρθένον

Here Paul could be referring to: (1) a man marrying his fiancée. This fits with the fiancé interpretation. Alternate translation: “the man who marries his fiancée” (2) a father giving his daughter in marriage. This fits with the father interpretation. Alternate translation: “a father who give his daughter in marriage” (See: Translate Unknowns)

ὁ μὴ γαμίζων

Here Paul could be referring to: (1) a man not marrying his fiancée. This fits with the fiancé interpretation. Alternate translation: “the man who does not marry his fiancée” (2) a father not giving his daughter in marriage. This fits with the father interpretation. Alternate translation: “a father who does not give his daughter in marriage” (See: Translate Unknowns)

ποιήσει

1 Corinthians 7:39

δέδεται ἐφ’

Here, bound refers to the legal and moral obligation to remain married. This obligation is strong enough that Paul can speak about it as if it were a rope that bound the man and the woman together. If your readers would misunderstand bound, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “is required to stay with her husband” or “is spoken for” (See: Metaphor)

γυνὴ δέδεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the wife, who is bound, rather than the person doing the “binding.” If you must state who does the action, Paul implies that “God” or the “law” does it. Alternate translation: “A wife must remain married” or “God’s law binds a wife” (See: Active or Passive)

ἐὰν…κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν

Here Paul uses if to introduce a true possibility. He means that the husband might die or he might not. He then specifies the result for if the husband dies. If your readers would misunderstand this form, you could express the if statement by using a relative clause. Alternate translation: “any wife whose husband dies is free” (See: Connect — Hypothetical Conditions)

ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν Κυρίῳ

If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using this form. Alternate translation: “she is free to marry whomever she wishes as long as they are in the Lord” (See: Connect — Exception Clauses)

ἐν Κυρίῳ

Here Paul uses the spatial metaphor in the Lord to describe the union of believers with Christ. In this case, being in the Lord, or united to the Lord, identifies the person as someone who believes in Jesus. Alternate translation: “if they believe in the Lord” (See: Metaphor)

1 Corinthians 7:40

κατὰ τὴν ἐμὴν γνώμην

If your language does not use an abstract noun for the idea behind judgment, you could express the idea by using a verb such as “judge.” Alternate translation: “I judge that” (See: Abstract Nouns)

οὕτως μείνῃ

Here Paul is referring back to the wife from the previous verse (7:39) whose husband had died. By remain as she is, Paul means “remain unmarried after her husband died.” If your readers would misunderstand remain as she is, you clarify that the wife from the previous verse is in view. Alternate translation: “she remains unmarried” or “she does not marry again” (See: Assumed Knowledge and Implicit Information)

κἀγὼ, Πνεῦμα Θεοῦ ἔχειν

This could mean that: (1) Paul thinks his judgment is backed up by the Spirit of God. Alternate translation: “I have the Spirit of God supporting my judgment” (2) Paul wishes to say that he has the Spirit of God as much as the Corinthians do. Alternate translation: “I also, not just you, have the Spirit of God” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 8

1 Corinthians 8 General Notes

Structure and Formatting

On food (8:1–11:1)
- The truth about food and idols (8:1–6)
- Respecting the “weak” (8:7–13)

Special Concepts in this Chapter

Things sacrificed to idols

In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. In fact, for most people who were not wealthy, participating in worship with a sacrifice was one of the few situations in which they could eat meat. Throughout this chapter, Paul explains how the Corinthians should think about eating or not eating this meat. (See: god, false god, goddess, idol, idolater, idolatrous, idolatry)

The “weak”

In 8:9, 11, Paul speaks about the “weak,” and in 8:7, 10, 12, he mentions a “weak conscience,” which is the conscience of the “weak.” The “weak” person or conscience considers eating things sacrificed to idols to be participation in idolatry, and thus, sinful. Perhaps “weak” was a word that the Corinthians were using for fellow believers who were not comfortable eating food sacrificed idols. Paul urges the Corinthians to respect these “weak” people, even if it means never eating meat again. While Paul never uses the word “strong” in this section, the “strong would probably be those who are comfortable eating meat sacrificed to an idol.

Knowledge

Paul refers to “knowledge” in 8:1, 7, 10–11 and to “knowing” in 8:2–4. Throughout the chapter, the one who has “knowledge” is contrasted with the one who is “weak.” In 8:4–6, Paul explains what this “knowledge” is about: while other people may name many gods and many lords, believers know that there is only one God and one Lord. Because of this “knowledge,” eating food sacrificed to idols has no significance, since there is only one God and Lord. Paul, however, urges the Corinthians to respect those who do not fully comprehend this “knowledge.” (See: know, knowledge, unknown, distinguish)

Important Figures of Speech in this Chapter

Building up

In 8:1, Paul contrasts what “knowledge” does (“puffs up”) with what love does (“builds up”). “Building up” in this verse refers to helping other Christians grow in their knowledge of God and care for each other. In 8:10, however, “building up” has a negative connotation. In this verse, the conscience of the “weak” is “built up,” which means that the “weak” person eats food sacrificed to idols despite his or her conscience says. “Building up” in this verse refers to strengthening a conscience so that one is able to do what one is uncomfortable with.

Other Possible Translation Difficulties in this Chapter

Other “gods” and “lords”

In 8:4–5, Paul states that an idol is “nothing.” However, he also acknowledges that there are many so-called “gods” and “lords.” In 10:20–21, Paul will make his point more clearly: those who sacrifice to idols are actually sacrificing to demons. So, Paul denies the existence of other “gods,” but he thinks that the idols do represent something: demons. In this chapter, you could clarify that Paul is speaking about what other people call “gods” and “lords.” (See: god, false god, goddess, idol, idolater, idolatrous, idolatry)

1 Corinthians 8:1

περὶ δὲ

Just as in 7:1, Now about introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate Now about here as you translated “now concerning” in 7:1, 7:25. Alternate translation: “Next, about” (See: Connecting Words and Phrases)

τῶν εἰδωλοθύτων

Here Paul speaks about animals that are slaughtered, offered to a god, and then eaten. For many people in Paul’s culture, this was the only meat that was available for them to eat. In many cases, people would eat this meat at a god’s temple or shrine. However, sometimes the meat could be sold to people, who would then eat it in their homes. In the next few chapters, Paul will speak about whether and how Christians should eat or not eat this meat. If your language has a specific word or phrase for meat from an animal that has been offered to a god, you could use it here. If your language does not have such a word, you could use a descriptive phrase. Alternate translation: “meat from animals sacrificed to idols” (See: Translate Unknowns)

τῶν εἰδωλοθύτων

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is sacrificed rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “the things that people have sacrificed to idols” (See: Active or Passive)

οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν

Here Paul could be: (1) expressing his own view about knowledge. Alternate translation: “We know that we all indeed have knowledge” (2) quoting what the Corinthians said in their letter so that he can respond to it, much like he did in 6:12–13; 7:1. Alternate translation: “you wrote, ‘we know that we all have knowledge.’” (See: Assumed Knowledge and Implicit Information)

πάντες γνῶσιν ἔχομεν

Here Paul does not specify what the knowledge is about. It becomes clear in 8:4–6 that Paul is speaking about knowledge about other gods, specifically knowing that there is only one God and that other gods do not really exist. If possible, do not give further explanation of knowledge here, since Paul explains later in the chapter. If you must specify what the knowledge is about, you could clarify that it is about the idols or the topic of things sacrificed to idols. Alternate translation: “we all have knowledge about idols” or “we all have knowledge about this issue” (See: Assumed Knowledge and Implicit Information)

πάντες γνῶσιν ἔχομεν…ἡ γνῶσις

If your language does not use an abstract noun for the idea behind knowledge, you could express the idea by using a verb such as “know.” Alternate translation: “we all know things. Knowing things” (See: Abstract Nouns)

ἡ δὲ ἀγάπη

If your language does not use an abstract noun for the idea behind love, you could express the idea by using a verb such as “love.” Alternate translation: “but loving other believers” or “but a loving action” (See: Abstract Nouns)

ἀγάπη οἰκοδομεῖ

Paul here speaks as if believers were a building that one builds up. With this metaphor, he emphasizes that love helps other believers become stronger and more mature, just like building a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “love enables other believers to grow” or “love edifies” (See: Metaphor)

1 Corinthians 8:2

εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω

Here Paul uses if to introduce a true possibility. He means that someone might think he knows something, or that person might not think so. He then specifies the result that happens if the person does think he knows something. If your readers would misunderstand this form, you could express the if statement by using a relative clause or by introducing the sentence with “whenever.” Alternate translation: “Anyone who thinks he knows something does not yet know” or “Whenever anyone thinks he knows something, he does not yet know” (See: Connect — Hypothetical Conditions)

ἐγνωκέναι…οὔπω ἔγνω…δεῖ

Although he is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand he, you could use a nongendered word or refer to both genders. Alternate translation: “he or she knows … he or she does not yet know … he or she ought” (See: When Masculine Words Include Women)

1 Corinthians 8:3

εἰ…τις ἀγαπᾷ τὸν Θεόν, οὗτος ἔγνωσται

Just as in the last verse, here Paul uses if to introduce a true possibility. He means that someone might love God, or that person might not. He then specifies the result for if the person does love God. If your readers would misunderstand this form, you could express the if statement by using a relative clause or by introducing the sentence with “whenever.” Alternate translation: “anyone who loves God is known” or “whenever anyone loves God, that one is known” (See: Connect — Hypothetical Conditions)

οὗτος ἔγνωσται ὑπ’ αὐτοῦ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is known rather than focusing on God, who does the “knowing.” Alternate translation: “he knows that one” (See: Active or Passive)

οὗτος…αὐτοῦ

Here, that one refers to anyone, and him refers to God. If your readers would misunderstand these pronouns, you could clarify to whom they refer. Alternate translation: “that person … God” (See: Pronouns — When to Use Them)

1 Corinthians 8:4

περὶ

Here Paul repeats about from 8:1 to let his readers know that he is going to speak directly about things sacrificed to idols again. If your readers would misunderstand the repetition of the phrase from 8:1, you could clarify that Paul is returning to the topic he introduced there. Alternate translation: “returning to” (See: Connecting Words and Phrases)

τῆς βρώσεως…τῶν εἰδωλοθύτων

Here Paul uses the possessive form to speak about eating meat sacrificed to idols. If your language does not use this form to express that meaning, you could express the idea by using a verbal phrase. Alternate translation: “eating things sacrificed to idols” (See: Possession)

τῶν εἰδωλοθύτων

Here, the things sacrificed to idols refers to meat that has been offered to an idol. Translate this phrase the same way you did in 8:1. Alternate translation: “of meat from animals sacrificed to idols” (See: Translate Unknowns)

τῶν εἰδωλοθύτων

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is sacrificed rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “of the things that people have sacrificed to idols” (See: Active or Passive)

οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς Θεὸς εἰ μὴ εἷς

Here Paul could be: (1) expressing his own view about an idol and God. Alternate translation: “We know that an idol in the world indeed is nothing and that there is indeed no God except one” (2) quoting what the Corinthians said in their letter so that he can respond to it, much like he did in 6:12–13; 7:1. If you chose this option in 8:1, you should also choose it here. Alternate translation: “you wrote, ‘we know that an idol in the world is nothing’ and, ‘there is no God except one’” (See: Assumed Knowledge and Implicit Information)

οὐδὲν εἴδωλον ἐν κόσμῳ

Here Paul says that an idol is nothing in order to emphasize that idols are not really gods. He is not saying that images or statues do not exist. If your readers would misunderstand nothing, you could clarify that Paul is speaking about how an idol does not have the power or existence of the true God. Alternate translation: “an idol in the world is not really a god” (See: Metaphor)

οὐδεὶς Θεὸς εἰ μὴ εἷς

If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “there is only one God” (See: Connect — Exception Clauses)

εἰ μὴ εἷς

Here Paul does not directly quote from the Old Testament, but he uses words that would make any reader who is familiar with the Old Testament think about Deuteronomy 6:4, where it is written that “the Lord is one.” If your readers would not make this connection, you could include a footnote or a brief reference to Deuteronomy. Alternate translation: “except one, as Moses wrote in the Scriptures” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 8:5

καὶ…εἴπερ

Here, even if introduces a possibility that Paul does not believe to be true. In other words, Paul does not think that there are many gods and many lords. He does think that people speak about many gods and many lords. Thus, his main point is that, no matter how many gods and lords other people talk about, believers only acknowledge one God and one Lord (8:6). If your readers would misunderstand even if, you could use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “although it might be that” or “while some people claim that” (See: Connect — Contrary to Fact Conditions)

εἰσὶν λεγόμενοι θεοὶ

Alternate translation: “people name many ‘gods’”

θεοὶ, εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς

Paul speaks figuratively, using heaven and earth in order to include them and everything in between. By speaking in this way, he includes every place that God created. If your readers would misunderstand this figure of speech, you could use an equivalent expression or plain language. Alternate translation: “gods in all parts of creation” (See: Merism)

θεοὶ πολλοὶ καὶ κύριοι πολλοί

Here Paul acknowledges that there are many “gods” and “lords”. He implies that so-called from earlier in the verse also applies here, so the ULT has put quotation marks around gods and lords to indicate that these are the names people use. Paul himself does not believe that what people call gods and lords really are those things; rather, 10:20–21 suggests that Paul thinks these gods and lords are actually demons. If your readers would misunderstand what Paul means by “gods” and “lords”, you could use a form that indicates that Paul is speaking from someone else’s perspective. Alternate translation: “many so-called gods and many so-called lords” (See: Irony)

1 Corinthians 8:6

ἡμῖν εἷς Θεὸς

In this verse, Paul does not directly quote from the Old Testament, but he uses words that would make any reader who is familiar with the Old Testament think about Deuteronomy 6:4, just like he did in 8:4. The Old Testament passage says, “The Lord is our God, the Lord is one.” If your readers would not make this connection, you could include a footnote or a brief reference to Deuteronomy. Alternate translation: “we accept from the Scriptures that there is one God” (See: Assumed Knowledge and Implicit Information)

ὁ Πατὴρ

Father is an important title that describes one person in the Trinity. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “that is, the Father” (See: Translating Son and Father)

ἐξ οὗ τὰ πάντα

Here Paul emphasizes that God the Father created all things and is their ultimate source. If your readers would misunderstand from whom {are} all things, you could use a phrase that identifies God the Father as the creator of everything that exists. Alternate translation: “who is the creator of the world” (See: Assumed Knowledge and Implicit Information)

ἡμεῖς εἰς αὐτόν

Here Paul emphasizes that the purpose for which we exist is to serve and honor God. If your readers would misunderstand for whom we {are}, you could use a phrase that identifies God the Father as the goal or purpose of Christian life. Alternate translation: “whom we are to serve” or “whom we worship” (See: Assumed Knowledge and Implicit Information)

δι’ οὗ τὰ πάντα

Here Paul emphasizes that the Lord Jesus Christ is the agent through whom God the Father created all things. If your readers would misunderstand through whom all things {are}, you could use a phrase that identifies the Lord Jesus Christ as the agent in the creation of everything that exists. Alternate translation: “through whom God the Father created all things” (See: Assumed Knowledge and Implicit Information)

ἡμεῖς δι’ αὐτοῦ

Here Paul could be expressing the idea: (1) that we exist because of what Christ has done by creating and then saving us. Alternate translation: “through whom we live” (2) that we have been saved and given new life by Christ. Alternate translation: “through whom we have new life” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 8:7

οὐκ ἐν πᾶσιν ἡ γνῶσις

Here Paul speaks as if everyone were a container in which knowledge could be stored, but some people do not have knowledge stored in them. He speaks in this way to show that not everyone understands what he has just said about how God the Father and Jesus are the only God and Lord. If your readers would misunderstand the idea that knowledge is not in someone, you could use a comparable phrase. Alternate translation: “not everyone knows this” (See: Metaphor)

τῇ συνηθείᾳ…τοῦ εἰδώλου

The Corinthians would have understood the custom of the idols to refer to regular practices associated with worshiping idols, including eating meat sacrificed to idols. If your readers would misunderstand the custom of the idols, you could refer to worshiping idols “regularly.” Alternate translation: “regularly involved in worshiping idols” (See: Idiom)

τῇ συνηθείᾳ…τοῦ εἰδώλου

If your language does not use an abstract noun for the idea behind custom, you could express the idea by using a verb such as “used to” or “accustomed.” Alternate translation: “accustomed to idols” (See: Abstract Nouns)

ἕως ἄρτι

Here, now refers to the time since these people became believers. Paul means that these people worshiped idols until they became Christians, not until the time he writes this letter. If your readers would misunderstand until now, you could clarify that Paul is referring to when these people first believed in Jesus. Alternate translation: “until they believed in Jesus” (See: Assumed Knowledge and Implicit Information)

εἰδωλόθυτον

Here, the things sacrificed to idols refers to meat that has been offered to an idol. Translate this phrase the same way you did in 8:1. Alternate translation: “meat from animals sacrificed to idols” (See: Translate Unknowns)

εἰδωλόθυτον

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is sacrificed rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “things that people have sacrificed to idols” (See: Active or Passive)

ὡς εἰδωλόθυτον ἐσθίουσιν

This phrase could refer to: (1) whenever the people that Paul is talking about eat things sacrificed to idols. Alternate translation: “happen to eat things sacrificed to idols” (2) how the people that Paul is talking about think that the things sacrificed to idols actually belong to another god. Alternate translation: “eat meat as if it were sacrificed to idols that were real” (See: Connect — Simultaneous Time Relationship)

ἡ συνείδησις αὐτῶν

The word conscience is a singular noun that refers to all their consciences. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “each of their consciences” (See: Collective Nouns)

ἀσθενὴς οὖσα

Here, weak identifies a conscience easily that leads a person to feel guilty. A weak conscience condemns some things that are probably acceptable before God. If your readers would misunderstand weak, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “being sensitive” or “which often condemns them” (See: Metaphor)

ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on their conscience, which is defiled, rather than focusing on who or what does the “defiling.” If you must state who does the action, Paul implies that the things sacrificed to idols or “they” do it. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “their conscience being weak, they defile it” (See: Active or Passive)

1 Corinthians 8:8

βρῶμα…ἡμᾶς οὐ παραστήσει τῷ Θεῷ

Here Paul speaks as if food were a person who could bring us near to God. By speaking in this way, Paul discusses whether food can make our relationship with God stronger or not. Just like a person who cannot bring us near to someone so that we can know that person better, so food cannot make our relationship with God any stronger. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “food will not make our relationship with God any stronger” (See: Personification)

οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα; οὔτε ἐὰν φάγωμεν, περισσεύομεν

Here Paul contrasts “eating” and “not eating” while negating both sides of the contrast. If your language does not use this form, you could express the idea with two negative clauses. Alternate translation: “we are not made to lack if we do not eat, and we do not abound if we eat” (See: Connect — Contrast Relationship)

οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα; οὔτε ἐὰν φάγωμεν, περισσεύομεν

Here Paul uses if twice to introduce true possibilities. He means that a person might not eat, or that person might eat. He specifies the result for each option. If your readers would misunderstand this form, you could express the if statements by introducing them with a word such as “whenever” or by using relative clauses. Alternate translation: “neither are we made to lack whenever we do not eat, nor do we abound whenever we eat” (See: Connect — Hypothetical Conditions)

ὑστερούμεθα…περισσεύομεν

Here Paul does not specify in what we might lack or abound. If possible, do not specify this is in your translation. If you must clarify in what we might lack or abound, Paul implies that it is God’s “favor” or “grace.” Alternate translation: “are we made to lack God’s grace … we abound in God’s grace” (See: Assumed Knowledge and Implicit Information)

μὴ φάγωμεν…φάγωμεν

Here Paul states a general principle, and he does not clarify what kinds of food he has in mind. If possible, do not specify what we eat in your translation. If you must clarify what we eat, you could include a vague or generic reference to “certain kinds of food.” Alternate translation: “we do not eat specific kinds of food … we eat specific kinds of food” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 8:9

ἡ ἐξουσία ὑμῶν αὕτη

Here Paul implies that their authority is over “food”, as mentioned in the last verse (8:8). The point is that food has no authority over believers, whether to make them more or less “near to God.” Instead, believers have authority over food and can thus eat whatever they want. If your readers would misunderstand what authority refers to here, you could clarify that it refers to authority over “food.” Alternate translation: “this authority of yours over food” or “this authority of yours concerning eating” (See: Assumed Knowledge and Implicit Information)

ἡ ἐξουσία ὑμῶν αὕτη

If your language does not use an abstract noun for the idea behind authority, you could express the idea by using a verb such as “rule” or “manage” and include “food” or “eating” as the object. Alternate translation: “how you rule over food” or “how you manage your eating (See: Abstract Nouns)

ἡ ἐξουσία ὑμῶν αὕτη

Alternate translation: “this authority that you have”

τοῖς ἀσθενέσιν

Much like in 8:7, weak identifies a person who easily feels guilty. A weak person thinks some things are wrong that are probably acceptable before God. If your readers would misunderstand weak, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “for the sensitive” or “for those who often condemn themselves” (See: Metaphor)

τοῖς ἀσθενέσιν

Paul is using the adjective weak as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are weak” (See: Nominal Adjectives)

1 Corinthians 8:10

ἐὰν…τις ἴδῃ

Paul is speaking as if this were a hypothetical possibility, but he means that it will happen at some point. If your language does not state something as a condition if it will happen, and if your readers might misunderstand and think that what Paul is saying might not happen, then you could introduce the clause by using a word such as “when” or “after”. Alternate translation: “whenever someone might see” or “after someone sees” (See: Connect — Factual Conditions)

γνῶσιν

Here Paul does not specify what the knowledge is about. However, it is clear from 8:4–6 that Paul is speaking about knowledge about other gods, specifically knowing that there is only one God and that other gods do not really exist. If you must specify what the knowledge is about, you could clarify that it is about the idols or the topic of things sacrificed to idols. Alternate translation: “knowledge about idols” or “knowledge about this issue” (See: Assumed Knowledge and Implicit Information)

τὸν ἔχοντα γνῶσιν

If your language does not use an abstract noun for the idea behind knowledge, you could express the idea by using a verb such as “know.” Alternate translation: “the person who knows” (See: Abstract Nouns)

κατακείμενον

In Paul’s culture, people ate lying down on their side (reclining). If your readers would misunderstand reclining to eat, you could use a word or phrase that describes the normal position for eating in your culture or indicate that the person is about to eat. Alternate translation: “about to eat” (See: Translate Unknowns)

οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται, εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, it will be built up.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “his conscience, being weak, will surely be built up so as to eat the things sacrificed to idols.” (See: Rhetorical Question)

αὐτοῦ

Here, his is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand his, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her” (See: When Masculine Words Include Women)

οἰκοδομηθήσεται

Here Paul speaks as if his conscience were a structure that could be built up. By speaking in this way, he means that the conscience becomes more confident or stronger, just a like a structure is stronger after it is built up. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “will … become stronger” (See: Metaphor)

οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are not built up rather than focusing on whatever does not “build them up.” If you must state who does the action, Paul implies that seeing the person with knowledge eating in an idol’s temple does it. Alternate translation: “will this not build up his conscience, which is weak,” (See: Active or Passive)

ἀσθενοῦς ὄντος

Here, weak identifies a conscience that easily leads a person to feel guilty. A weak conscience condemns some things that are probably acceptable before God. If your readers would misunderstand weak, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “being sensitive” or “which often condemns him” (See: Metaphor)

τὰ εἰδωλόθυτα

Here, the things sacrificed to idols refers to meat that has been offered to an idol. Translate this phrase the same way you did in 8:1. Alternate translation: “meat from animals sacrificed to idols” (See: Translate Unknowns)

τὰ εἰδωλόθυτα

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is sacrificed rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “the things that people have sacrificed to idols” (See: Active or Passive)

1 Corinthians 8:11

ἀπόλλυται…ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς, δι’ ὃν Χριστὸς ἀπέθανεν

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is destroyed rather than focusing on what or who does the “destroying.” If you must state who does the action, Paul implies that “you” or “your knowledge” does it. Alternate translation: “you, through your knowledge, destroy the one who is weak, the brother for whom Christ died,” or “your knowledge destroys the one who is weak, the brother for whom Christ died (See: Active or Passive)

ὁ ἀσθενῶν…ὁ ἀδελφὸς

Jesus is speaking of those who are weak and brothers in general, not of one particular person who is a brother and who is weak. If your language does not use the singular form to refer to people in general, you could express the idea in a form that is more natural in your language. Alternate translation: “each one who is weak, who is a brother” (See: Generic Noun Phrases)

ὁ ἀσθενῶν

Much like in 8:9, one who is weak identifies a person who easily feels guilty. A weak person thinks some things are wrong that are probably acceptable before God. If your readers would misunderstand weak, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the one who is sensitive” or “the one who often condemns himself or herself” (See: Metaphor)

ὁ ἀδελφὸς

Although brother is masculine, Paul is using this word to refer to any believer, whether man or woman. If your readers would misunderstand brother, you could use a nongendered word or refer to both genders. Alternate translation: “the brother or sister” (See: When Masculine Words Include Women)

σῇ

Here Paul addresses specific individuals within the Corinthian church. Because of this, your in this verse is singular. (See: Forms of ‘You’ — Singular)

γνώσει

Here Paul does not specify what the knowledge is about. However, just as in 8:10, it is clear that Paul is speaking of knowledge about other gods, specifically knowing that there is only one God and that other gods do not really exist. If you must specify what the knowledge is about, you could clarify that it is about the idols or the topic of things sacrificed to idols. Alternate translation: “knowledge about idols” or “knowledge about this issue” (See: Assumed Knowledge and Implicit Information)

ἐν τῇ σῇ γνώσει

If your language does not use an abstract noun for the idea behind knowledge, you could express the idea by using a verb such as “know.” Alternate translation: “through what you know” (See: Abstract Nouns)

1 Corinthians 8:12

οὕτως

Here, thus refers back to the series of actions and results in 8:10–11. If your readers would misunderstand what thus refers to, you could clarify that it refers to the previous two verses. Alternate translation: “through your knowledge” (See: Pronouns — When to Use Them)

οὕτως…ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς, καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν, εἰς Χριστὸν ἁμαρτάνετε

Here Paul means that whenever the Corinthians “sin against” and “wound” their brothers, they at the same time sin against Christ. If your readers would misunderstand the relationship between sinning against your brothers and wounding their weak consciences and sin against Christ, you could clarify that they happen at the same time. Alternate translation: “any time you thus sin against your brothers and wound their weak consciences, you at the same time sin against Christ” (See: Connect — Simultaneous Time Relationship)

καὶ τύπτοντες

Alternate translation: “by wounding” or “because you wound”

τοὺς ἀδελφοὺς

Although brothers is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand brothers, you could use a non=gendered word or refer to both genders. Alternate translation: “your brothers and sisters” (See: When Masculine Words Include Women)

τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν

Here Paul speaks as if consciences were body parts that could be wounded. By speaking in this way, he emphasizes that the Corinthians who have knowledge are hurting the weak consciences of other believers as surely as if they had wounded their arms or bodies. If your readers would misunderstand wounding their weak consciences, you could clarify that Paul means that the Corinthians who have knowledge are hurting weak consciences or making the weak consciences feel guilty. Alternate translation: “hurting their weak consciences” or “making their weak consciences feel guilty” (See: Metaphor)

τὴν συνείδησιν ἀσθενοῦσαν

Here, weak identifies consciences that easily lead people to feel guilty. Weak consciences condemn some things that are probably acceptable before God. If your readers would misunderstand weak, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “sensitive consciences” or “consciences, which often condemn them” (See: Metaphor)

1 Corinthians 8:13

βρῶμα σκανδαλίζει τὸν ἀδελφόν μου

Here, food is spoken of figuratively as though it were a person who could cause someone to stumble. Paul speaks in this way to emphasize that the food is the key issue that leads to “stumbling.” If this might be confusing for your readers, you could clarify that the person who eats the food causes someone to stumble. Alternate translation: “how I eat causes my brother to stumble” (See: Personification)

εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα

Here Paul uses the first-person singular in order to use himself as an example for the Corinthians to follow. If your readers would misunderstand that this is why Paul uses the first person, you could clarify that Paul is offering himself as an example. Alternate translation: “if food causes my brother to stumble, I, for one, will certainly not ever eat meat” or “take me as an example: if food causes my brother to stumble, I will certainly not ever eat meat” (See: First, Second or Third Person)

εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου

Paul is speaking as if this were a hypothetical possibility, but he means that it will happen at some point. If your language does not state something as a condition if it will happen, and if your readers might misunderstand and think that what Paul is saying might not happen, then you could introduce the clause by using a word such as “in cases where” or “since.” Alternate translation: “because food causes my brother to stumble” (See: Connect — Factual Conditions)

τὸν ἀδελφόν

Although brother is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand brother, you could use a nongendered word or refer to both genders. Alternate translation: “brother or sister … brother or sister” (See: When Masculine Words Include Women)

τὸν ἀδελφόν μου

Paul is speaking of “brothers” in general, not of one particular brother. If your readers would misunderstand my brother, you could use a word or phrase that refers to “brothers” in general. Alternate translation: “any brother of mine … any brother of mine” (See: Generic Noun Phrases)

οὐ μὴ

The words translated certainly not are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would think that the two negatives form a positive, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: Double Negatives)

κρέα

Throughout this section, the “things sacrificed to idols” refers primarily to meat, and eating this kind of meat was one of the only ways for most people to eat meat at all. Paul here is stating that he will give up meat in general, whether it is sacrificed to idols or not. He implies that he does this so that fellow believers, who do not know whether the meat has been sacrificed to idols or not, will not stumble. If your readers would misunderstand the implications here, you can make them explicit. Alternate translation: “meat, even if it has not been sacrificed to idols” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 9

1 Corinthians 9 General Notes

Structure and Formatting

On food (8:1–11:1)
- Paul claims to be an apostle (9:1–2)
- Paul defends supporting himself (9:3–15)
- Paul explains why he supports himself (9:16–23)
- Paul on athletes (9:24–27)

Special Concepts in this Chapter

Receiving support from the church

Throughout the chapter, and especially in 9:1–18, Paul defends why he does not ask for or receive financial support from the Corinthians. From what he says in 9:3, it seems that some people were “examining” Paul, and they thought that how Paul supported himself was not appropriate behavior for an apostle. These people thought that if Paul was really an apostle, he would require support from the churches to whom he preached. The fact that Paul did not require this support suggested to these people that Paul did not really have authority. Paul, in response, argues that he could require support if he wanted to, but he thinks that working to support himself helps him proclaim the gospel better. Throughout the chapter, you can use words that refer to how churches support their leaders financially.

The “right”

In 9:4–6, 12, and 18, Paul speaks about a “right” that he and others have. This “right” can be to travel with a wife, to eat and to drink, and most importantly, to receive support from the Corinthians. Paul uses the word “right” to indicate that he is able to require financial support and other help from the Corinthians. However, he also states that he does not use this “right” because he thinks that he is serving God better without making use of it. In your translation, use a word or phrase that indicates that Paul and the others have the authority and the ability to do and require certain things. (See: authority)

Important Figures of Speech in this Chapter

Rhetorical questions

In 9:1, 4–13, 18, 24, Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: Rhetorical Question)

Farming metaphor

In 9:9–11, Paul applies an Old Testament law about farming to himself and others who proclaim the gospel. In 9:11, he speaks about “sowing spiritual things,” by which he means proclaiming the gospel. When he and others “sow spiritual things,” they should be able to “reap material things,” by which he means financial support. If possible, preserve the farming metaphor here since it is related to the Old Testament law. (See: Metaphor)

Athletic metaphors

In 9:24–27, Paul uses several metaphors that are based on athletes and athletic competitions. Paul speaks about “running a race” and how the winner receives a “wreath,” which was a crown made out of leaves. He also speaks about “boxing” and how a good boxer does not “box the air.” Finally, he refers to how athletes in general must exercise “self-control” as they train. Paul uses these athletic metaphors to indicate how he and all believers need to focus on the goal, which is the reward that God has promised. To reach this goal, believers must exercise “self-control,” just as athletes do. The point is for believers to live their lives so that they receive the reward from God, just like athletes focus completely on trying to win the prize, the “wreath.” Paul uses these metaphors across several verses, and they are very important for his argument. If possible, preserve the metaphors in your translation. If necessary, you could express them as analogies. See the notes on these verses for translation possibilities. (See: Metaphor)

Other Possible Translation Difficulties in this Chapter

“I became (as) …”

In 9:20–22, Paul explains how he has “become as a Jew,” “as under the law,” “as without the law,” and “weak.” What Paul means is that he acts like these four groups of people when he is with them. He does this because he wishes to “gain” all these people for Christ. When you translate these verses, use a phrase that indicates that Paul is acting like a specific kind of person.

Paul’s use of Deuteronomy 25:4

In 9:9, Paul quotes from Deuteronomy 25:4, which forbids a farmer from “muzzling an ox” while it threshes grain. Paul then explains to the Corinthians that God is not concerned about oxen but is speaking for “us” (9:9–10). What he means is that the law should not primarily be applied to “oxen” but rather to those who proclaim the gospel. He is not saying that God does not have any concern for oxen. When you translate these verses, focus on maintaining the strength of Paul’s argument, but if possible allow the reader to see that God does also care for “oxen.” (See: Hyperbole)

1 Corinthians 9:1

οὐκ εἰμὶ ἐλεύθερος? οὐκ εἰμὶ ἀπόστολος? οὐχὶ Ἰησοῦν τὸν Κύριον ἡμῶν ἑόρακα? οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν Κυρίῳ?

Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer to all of them is “yes.” If your readers would misunderstand these questions, you could express the ideas with strong affirmations. Alternate translation: “I certainly am free. I certainly am an apostle. I have certainly seen Jesus our Lord. You are certainly my work in the Lord.” (See: Rhetorical Question)

ἐλεύθερος

Here, free could mean that Paul is free to: (1) eat whatever he wants. This connects this question with chapter 8. Alternate translation: “free to eat whatever I wish” (2) receive financial support from the believers he serves. This connects this question with the first half of this chapter. Alternate translation: “free to receive support from you” (See: Assumed Knowledge and Implicit Information)

τὸ ἔργον μου

If your language does not use an abstract noun for the idea behind work, you could express the idea by using a verb such as “labor.” Alternate translation: “whom I labor for” (See: Abstract Nouns)

τὸ ἔργον μου

Here, work refers to the result of the work. If your readers would misunderstand work, you could clarify that what the work produced is the focus here. Alternate translation: “the result of my work” (See: Metonymy)

ἐν Κυρίῳ

Here Paul uses the spatial metaphor in the Lord to describe the union of believers with Christ. In this case, being in the Lord, or united to the Lord, describes the work as what Paul does because of his union with the Lord. Alternate translation: “in union with the Lord” or “that I perform because I am united to the Lord” (See: Metaphor)

1 Corinthians 9:2

εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε

Here Paul uses if to introduce a true possibility. He means that others might think that he is not an apostle, or they might think that he is an apostle. He then specifies the result for if the others think that he is not an apostle. If your readers would misunderstand this form, you could express the if statement by introducing the statement with “perhaps.” Alternate translation: “Perhaps I am not an apostle to others, but at least” (See: Connect — Hypothetical Conditions)

ἡ…σφραγίς μου τῆς ἀποστολῆς, ὑμεῖς ἐστε

If your language does not use an abstract noun for the idea behind proof, you could express the idea by using a verb such as “prove” or “show.” Alternate translation: “you prove my apostleship” or “you show that I am an apostle” (See: Abstract Nouns)

ἡ…σφραγίς μου τῆς ἀποστολῆς

Here Paul uses the possessive form to speak about a proof that shows his apostleship. If your language does not use this form to express that meaning, you could express the idea by using a verbal phrase. Alternate translation: “what proves my apostleship” (See: Possession)

μου τῆς ἀποστολῆς

If your language does not use an abstract noun for the idea behind apostleship, you could express the idea by using a verbal phrase such as “I am an apostle.” Alternate translation: “that I am an apostle” (See: Abstract Nouns)

ἐν Κυρίῳ

Here Paul uses the spatial metaphor in the Lord to describe the union of believers with Christ. In this case, being in the Lord, or united to the Lord, describes the proof that the Corinthians provide as something that happens in union with the Lord. Alternate translation: “in union with the Lord” or “as you are united to the Lord” (See: Metaphor)

1 Corinthians 9:3

ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν

Here Paul uses language that would normally be used in the legal courts. The defense is what the persons accused would say to prove their innocence. Those who examine are the ones who are in charge of the court and make the decisions about who is guilty and who is innocent. Paul uses this metaphor to explain that he is defending himself against people who have accused him of acting wrongly. If your readers would misunderstand the legal metaphor, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “My answer to those who accuse me” (See: Metaphor)

ἡ ἐμὴ ἀπολογία τοῖς

If your language does not use an abstract noun for the idea behind defense, you could express the idea by using a verb such as “defend.” Alternate translation: “What I say to defend myself against those” (See: Abstract Nouns)

τοῖς ἐμὲ ἀνακρίνουσίν

Here Paul does not state how those who examine him think he has acted wrongly. The previous verse suggests that it relates to his “apostleship” (6:21). Paul intentionally does not state the “charge” against him, so leave it unstated if possible. If you must state what the “charge” against Paul is, you could clarify that it relates to whether he is truly an apostle or not. Alternate translation: “to those who examine me about my apostleship” (See: Assumed Knowledge and Implicit Information)

αὕτη

Here, this refers to what Paul is about to say, most likely including everything in the rest of this chapter. If your readers would misunderstand this, you could use a normal form in your language to speak about what you are about to say. Alternate translation: “what I am about to say” (See: Pronouns — When to Use Them)

1 Corinthians 9:4

μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, you do.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “We most definitely have the right to eat and to drink.” (See: Rhetorical Question)

μὴ οὐκ

The Greek words translated certainly not are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: Double Negatives)

ἔχομεν

Here, we refers to Paul and Barnabas (see 9:6). It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

μὴ οὐκ ἔχομεν ἐξουσίαν

If your language does not use an abstract noun for the idea behind right, you could express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “Are we certainly not able” (See: Abstract Nouns)

φαγεῖν καὶ πεῖν

Here, to eat and to drink refers not primarily to the physical process of “eating” and “drinking.” Rather, the phrase refers primarily to what is needed to eat and to drink, that is, food and drink. Paul is saying that he and Barnabas have the right to receive food and drink so that they can eat and drink. If your readers would misunderstand to eat and to drink, you could clarify that Paul refers to “food” and “drink.” Alternate translation: “to food to eat and beverages to drink” (See: Metonymy)

φαγεῖν καὶ πεῖν

Although Paul does not explicitly say this, he implies that we have the right to receive the food and drink from the Corinthians. If your readers would misunderstand what Paul is saying, you could clarify that the food to eat and the beverages to drink would have come from the Corinthians in support of Paul’s work. Alternate translation: “to be supported by you so that we can eat and drink” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 9:5

μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν, γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, you do.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “We certainly do have the right to take along a believing wife, even as do the rest of the apostles and the brothers of the Lord and Cephas.” (See: Rhetorical Question)

ἔχομεν

Here, we refers to Paul and Barnabas (see 9:6). It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

μὴ οὐκ

The words translated certainly not are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “surely not” (See: Double Negatives)

ἔχομεν ἐξουσίαν

περιάγειν

Here, to take along refers to journeying with someone as a companion. If your readers would misunderstand to take along, you could use a word or phrase that refers to traveling with someone else. Alternate translation: “to travel with” (See: Translate Unknowns)

οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς

Here, apostles could include: (1) Paul and Barnabas, the brothers of the Lord, Cephas, and many others who proclaimed the good news. Alternate translation: “the rest of the apostles, including the brothers of the Lord and Cephas” (2) just the “Twelve,” the primary apostles, which would include Cephas but not the brothers of the Lord. Alternate translation: “the rest of the twelve apostles and the brothers of the Lord—even Cephas”

οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς

Even though Cephas was one of the apostles, Paul mentions him separately to emphasize him as an example. He has already used Cephas as an example earlier in the letter (see 1:12; 3:22). Perhaps the Corinthians were comparing Cephas and Paul. Be sure that the wording of your translation does not suggest that Cephas was not an apostle. Alternate translation: “the rest of the apostles and the brothers of the Lord—even Cephas”

οἱ ἀδελφοὶ τοῦ Κυρίου

These were Jesus’ younger brothers. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for “younger brother,” you can use it here. Alternate translation: “the younger brothers of the Lord” or “the half-brothers of the Lord” (See: Kinship)

Κηφᾶς

Cephas is the name of a man. It is another name for “Peter,” the apostle. (See: How to Translate Names)

1 Corinthians 9:6

ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν

The word Or introduces an alternate to what Paul asked in 9:4–5. Paul already spoke about what he thinks is true: he and Barnabas do “have the right” to receive food and drink, and they “have the right” to travel with a wife. Here Paul gives the incorrect alternative: they alone do not have the right not to work. He introduces this incorrect alternate to show that his earlier statements must be true. If your readers would misunderstand Or, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Otherwise, would it not be true that only Barnabas and I do not have” (See: Connecting Words and Phrases)

ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι?

οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι

Paul here includes not twice. In his culture, two negative words made the statement even more negative. English speakers would understand two negatives here, so the ULT expresses the idea with both. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one negative and express the other negative by stating the opposite. Alternate translation: “do … lack the right not to work” or “do … not have the right to refrain from working” (See: Double Negatives)

μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν ἐξουσίαν

If your language does not use an abstract noun for the idea behind right, you could express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “are only Barnabas and I not able” (See: Abstract Nouns)

μὴ ἐργάζεσθαι

Here Paul refers to the privilege of receiving financial support from churches so that the person serving Christ does not have to work. If your readers would misunderstand what Paul is speaking about, you could clarify that receiving aid from others is in view here. Alternate translation: “to receive financial support” or “not to work because believers support us” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 9:7

τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ? τίς φυτεύει ἀμπελῶνα, καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει? ἢ τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης, οὐκ ἐσθίει?

Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer to all of them is “no one.” If your readers would misunderstand these questions, you could express the ideas with strong negations. Alternate translation: “No one serves as a soldier at any time at his own expense. No one plants a vineyard and does not eat its fruit. No one shepherds a flock and does not drink from the milk of the flock.” (See: Rhetorical Question)

ἰδίοις

Here, his is masculine because most soldiers in Paul’s culture were male. However, Paul is not emphasizing the gender of soldiers here. If your readers would misunderstand his, you could use a nongendered word or refer to both genders. Alternate translation: “his or her own” (See: When Masculine Words Include Women)

ἰδίοις ὀψωνίοις

Here, expense refers to the cost of food, weapons, and lodging for a solider to “serve.” Paul’s point is that soldiers do not pay these costs. Rather, the one who controls the army pays these costs. If your readers would misunderstand expense, you could clarify that it refers to the costs of maintaining an army. Alternate translation: “by paying for his own cost of living” (See: Translate Unknowns)

1 Corinthians 9:8

μὴ κατὰ ἄνθρωπον, ταῦτα λαλῶ

ἄνθρωπον

Although men is masculine, Paul is using it to refer to any humans, whether men or women. If your readers would misunderstand men, you could use a nongendered word or refer to both genders. Alternate translation: “men and women” (See: When Masculine Words Include Women)

κατὰ ἄνθρωπον

Here Paul speaks of saying things according to men. By using this phrase, he wishes to identify arguments made by people who think and act in only human ways. If your readers would misunderstand the phrase according to men, you could express the idea by using a word or phrase that refers to what unbelievers say and argue. Alternate translation: “according to what mere humans argue” or “according to this world” (See: Idiom)

ταῦτα

In both places where it appears, these things refers back to what Paul has said in 9:3–7 about his “right” to receive financial support from the Corinthians. If your readers would misunderstand these things, you could use a word or phrase that clearly refers back to what has already been said. Alternate translation: “those things … those things” or “what I have said … what I have said” (See: Pronouns — When to Use Them)

ἢ

The word or introduces an alternate to what Paul says in the first half of the verse. Paul could be saying these things according to men. However, with or he introduces what he thinks is actually true: the law also says these things. If your readers would misunderstand this use of or, you could use another word that signifies a contrast or gives an alternative. If you use the following alternate translation, you may need to end the first half of the sentence with its own question mark. Alternate translation: “Instead,” (See: Connecting Words and Phrases)

ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, the law says these things.” If your readers would misunderstand this question, you could express the idea with a strong statement. If you do so, you will need to separate the second half of the verse from the first half. Alternate translation: “No, the law also says these things.” (See: Rhetorical Question)

ὁ νόμος

Here, the law refers specifically to the first five books of the Old Testament, often called the Pentateuch or “the law of Moses.” Make sure your readers can tell that Paul is referring to this specific law here. Alternate translation: “the Pentateuch” or “Moses’ law” (See: Translate Unknowns)

1 Corinthians 9:9

ἐν γὰρ τῷ Μωϋσέως νόμῳ, γέγραπται

In Paul’s culture, For it is written is a normal way to introduce a quotation from an important text. In this case, Paul clarifies that the quote comes from the law of Moses. It is specifically from Deuteronomy 25:4. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the law of Moses” or “For in the book of Deuteronomy, in the law of Moses we read” (See: Quotations and Quote Margins)

ἐν…τῷ Μωϋσέως νόμῳ, γέγραπται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Moses has written in the law” (2) God speaks the words. Alternate translation: “God has said in the law of Moses” (See: Active or Passive)

Μωϋσέως…οὐ φιμώσεις βοῦν ἀλοῶντα

If your language does not use this form, you could translate the command as an indirect quote instead of as a direct quote. Alternate translation: “of Moses that you should not muzzle an ox treading out grain” (See: Direct and Indirect Quotations)

οὐ φιμώσεις

The command from the law of Moses is addressed to specific individuals. Because of this, the command is addressed to “you” in the singular. (See: Forms of ‘You’ — Singular)

οὐ φιμώσεις βοῦν ἀλοῶντα

In Paul’s culture, farmers often would make oxen walk or “tread” on harvested wheat to separate the kernels of grain from the wheat stalks. Some people would muzzle an ox while it is treading out grain in order to keep the ox from eating the grain. The point of the command is that the ox should be allowed to eat what it is working to produce: the grain. If your readers would not understand what this command is about, you could include a footnote explaining the context or add a short clarifying phrase. Alternate translation: “Do not muzzle an ox to keep it from eating the grain it is treading out” (See: Translate Unknowns)

μὴ τῶν βοῶν μέλει τῷ Θεῷ?

Here Paul speaks as if God has no concern or interest in oxen. The Corinthians would have understood him to mean that the primary intent of the command he quotes is not about caring for oxen but rather caring for something or someone else. He specifies what the primary intent of the command is in the next verse: it is for our sake (9:9). If your readers would misunderstand what Paul is arguing here, you could soften Paul’s question so that it argues that the command is not “primarily” or “mostly” about oxen. If possible, however, maintain the strength of Paul’s statement, since he offers an explanation in the next verse. Alternate translation: “God does not mostly care about the oxen, does he” (See: Hyperbole)

1 Corinthians 9:10

ἢ

The word Or introduces an alternate to what Paul says at the end of the previous verse (9:9). In that verse, he asked whether God cares about the oxen in this law. Since that is not the issue here, the or introduces what Paul thinks is actually true: the law is entirely for our sake. If your readers would misunderstand Or, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “On the other hand,” (See: Connecting Words and Phrases)

ἢ δι’ ἡμᾶς πάντως λέγει?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, he is.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “Actually, he is speaking entirely for our sake.” (See: Rhetorical Question)

λέγει

Here, he refers back to “God” in 9:9. Paul assumes that God is the one who is speaking in the passage he quoted in the last verse. If your readers would misunderstand he, you could clarify that it refers to God speaking the “law of Moses.” Alternate translation: “is God speaking” (See: Pronouns — When to Use Them)

δι’ ἡμᾶς

Here, our could refer to: (1) everyone who believes, including the Corinthians. Alternate translation: “for the sake of us who believe … for the sake of us who believe” (2) Paul, Barnabas, and others who proclaim the good news. Alternate translation: “for the sake of us who proclaim the gospel … for the sake of us who proclaim the gospel” (See: Exclusive and Inclusive ‘We’)

ἐγράφη

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Moses wrote it” (2) God speaks the words. Alternate translation: “God said it” (See: Active or Passive)

ὅτι

Here, that could introduce: (1) the reason why it was written. Alternate translation: “because” (2) a summary of the content of what was written. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “and it means that” (See: Connect — Reason-and-Result Relationship)

ὁ ἀροτριῶν…ὁ ἀλοῶν

Paul is speaking of these people in general, not of one particular person who plows or threshes. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who plows … anyone who threshes” (See: Generic Noun Phrases)

ἐπ’ ἐλπίδι…ἐπ’ ἐλπίδι τοῦ μετέχειν

If your language does not use an abstract noun for the idea behind hope, you could express the idea by using an adverb such as “hopefully” or a verb such as “expect.” Alternate translation: “hopefully … hopefully expecting to share the harvest” (See: Abstract Nouns)

ἐπ’ ἐλπίδι

Here Paul does not mention what the hope expects because he states it at the end of the verse: sharing the harvest. If your readers would misunderstand that sharing the harvest is what the hope expects here, you could state it explicitly. Alternate translation: “in hope of sharing the harvest” (See: Ellipsis)

ὁ ἀλοῶν ἐπ’ ἐλπίδι

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (ought to plow). If your language does need these words, you can supply them from that clause. Alternate translation: “the one who threshes ought to thresh in hope” (See: Ellipsis)

1 Corinthians 9:11

εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν?

In this verse, Paul applies the farming language he used in 9:9–10. When he and Barnabas “sow,” they should also “reap” the harvest. Paul clarifies that what they sowed was spiritual things, which means the good news. The material things that they can reap are money and support from the Corinthians. If your reader would misunderstand this application of the farming language, you could use analogies to clarify what Paul is referring to or express the idea nonfiguratively. Alternate translation: “Similarly, if we told you about the good news, is it too much if we receive material support from you?” (See: Metaphor)

ἡμεῖς

Here, we refers particularly to Paul and Barnabas. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

εἰ

Paul is speaking as if we “sowing spiritual things” was a possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since” or “Given that” (See: Connect — Factual Conditions)

μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν?

εἰ

Here Paul uses if to introduce a true possibility. He means that we could reap material things from you, though we might not do so. He specifies the result for if we do reap material things. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever” or “that.” Alternate translation: “that” or “whenever” (See: Connect — Hypothetical Conditions)

1 Corinthians 9:12

εἰ

Paul is speaking as if others “sharing” the right over you was a possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since” or “Given that” (See: Connect — Factual Conditions)

τῆς ὑμῶν ἐξουσίας μετέχουσιν

While Paul does not directly state this, the Corinthians would have understood right to refer to the right to receive financial support. If your readers would not understand right in this way, you could express the idea more clearly. Alternate translation: “shared the right to financial support from you” (See: Assumed Knowledge and Implicit Information)

τῆς ὑμῶν ἐξουσίας μετέχουσιν…ἡμεῖς…τῇ ἐξουσίᾳ ταύτῃ

If your language does not use an abstract noun for the idea behind right, you could express the idea by using a verb such as “able to.” If you do so, you may need to express an object, which here is receiving financial support. Alternate translation: “were able to require financial support from you, are we … being able to require financial support from you” (See: Abstract Nouns)

οὐ μᾶλλον ἡμεῖς?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, you do.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “we certainly do even more.” (See: Rhetorical Question)

οὐ μᾶλλον ἡμεῖς

Here Paul omits some words that may be required in your language to make a complete thought. If your language needs these words, you could supply them from the first half of the sentence. Alternate translation: “do we not share the right even more” (See: Ellipsis)

ἡμεῖς…ἐχρησάμεθα…στέγομεν…δῶμεν

Here, we refers to Paul and Barnabas. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

πάντα στέγομεν

Here Paul refers to what he and Barnabas had to “endure” because they did not take advantage of receiving financial aid from the Corinthians. They had to work to support themselves, and they probably had to go without as much food and supplies as they would have liked. Some of the hardships that Paul and Barnabas endured appear in 4:10–13. If your readers would misunderstand endured everything, you could make what everything refers to more explicit. Alternate translation: “we endured serving without financial support” (See: Assumed Knowledge and Implicit Information)

μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ

In Paul’s culture, to give any hindrance means to “delay” or to “block” something. Paul means that he would rather have endured everything” than to have hindered the gospel. If your readers would misunderstand give any hindrance, you could express the idea in a form that is more natural in your language. Alternate translation: “we might not hinder the gospel” (See: Idiom)

μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ

If your language does not use an abstract noun for the idea behind hindrance, you could express the idea by using a verb such as “hinder.” Alternate translation: “we might not hinder the gospel” (See: Abstract Nouns)

1 Corinthians 9:13

οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι, τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν; οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες, τῷ θυσιαστηρίῳ συνμερίζονται?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You know that those working in the temple eat from the things of the temple; those serving at the altar partake from the altar.” (See: Rhetorical Question)

οἱ τὰ ἱερὰ ἐργαζόμενοι

Here, those working in the temple refers to any person whose job takes place in or around the temple. Paul may specifically have the “Levites” or other “temple servants” in mind. If your readers would misunderstand those working in the temple, you could use a word or phrase in your language that refers generally to anyone whose job is in the temple. Alternate translation: “the temple servants” (See: Assumed Knowledge and Implicit Information)

τὰ ἐκ τοῦ ἱεροῦ

Here, to eat from the things of the temple means that these people eat some of the food that people donate to the temple or offer to God in the temple. If your readers would misunderstand the things of the temple, you could use a word or phrase that refers to what people have offered or given to the temple. Alternate translation: “from what people give to the temple” (See: Translate Unknowns)

οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες

Here, those serving at the altar could be: (1) a specific group within those working in the temple, specifically the priests who work at the altar. Alternate translation: “particularly, those serving at the altar” (2) another way to speak about those working in the temple. Paul repeats himself to clarify exactly what eating from the things of the temple means. Alternate translation: “that is, those serving at the altar”

οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες

Here, those serving at the altar refers to the specific people who offered sacrifices on the altar. Paul may specifically have in mind the “priests.” If your readers would misunderstand those serving at the altar, you could use a word or phrase for the people who have the closest contact with God and who offer sacrifices to him. Alternate translation: “the priests” or “those who serve the most sacred things” (See: Assumed Knowledge and Implicit Information)

τῷ θυσιαστηρίῳ συνμερίζονται

Here, to partake from the altar means that these people offer part of a sacrifice on the altar, but they also eat part of that sacrifice. If your readers would misunderstand partake from the altar, you could use a word or phrase that refers to eating part of what people offer to their god. Alternate translation: “eat part of what is sacrificed on the altar” (See: Translate Unknowns)

1 Corinthians 9:14

ὁ Κύριος διέταξεν

Here Paul refers to how Jesus said that a “worker deserves wages” when he sent people to proclaim the good news. See the saying in Matthew 10:10 and Luke 10:7. If your readers would misunderstand what Paul is saying here, you could include a footnote to explain the reference to what Jesus said. (See: Assumed Knowledge and Implicit Information)

ἐκ…ζῆν

Here, to live from identifies how a person should support themselves and acquire food and other necessities. For example, to live from carpentry would mean that the person makes money to pay for food and housing by doing carpentry. If your readers would misunderstand to live from, you could use a word or phrase in your language that refers to how a person makes a living or supports themselves. Alternate translation: “to support themselves on” or “to receive their income from” (See: Idiom)

τοῦ εὐαγγελίου

Here, the gospel refers to: (1) the job or occupation of proclaiming the gospel. Alternate translation: “preaching the gospel” (2) the people who hear and believe in the gospel. Alternate translation: “those who believe the gospel” (See: Metonymy)

1 Corinthians 9:15

οὐ κέχρημαι

Here, taken advantage of refers to “making use of” a resource or “requiring” a specific behavior. If your readers would misunderstand taken advantage of, you could use a comparable phrase. Alternate translation: “have not made use of” or “have not required you to provide” (See: Translate Unknowns)

οὐ κέχρημαι οὐδενὶ

Here Paul uses two negative words in the Greek: “have not taken advantage of none.” In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand these two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “have by no means taken advantage” (See: Double Negatives)

τούτων

Here, these things could refer to: (1) the “right” or “rights” that Paul has to financial support from the Corinthians. Alternate translation: “of these rights” (2) all the reasons he has given in 9:6–14 for why those who proclaim the gospel should receive financial support. Alternate translation: “of these reasons” or “of these arguments” (See: Pronouns — When to Use Them)

οὐκ ἔγραψα

Here Paul refers to 1 Corinthians itself, the letter he is currently writing. Use whatever tense in your language would be appropriate to refer to the letter itself. Alternate translation: “I have not written” (See: Predictive Past)

ταῦτα

Here Paul refers to what he has already written, especially to 9:6–14. Use a form in your language that refers back to things that have just been said. Alternate translation: “those things” or “what I have just written” (See: Pronouns — When to Use Them)

οὕτως γένηται

Here, thus refers to receiving financial support from the Corinthians. If your readers would misunderstand thus, you could use a word or phrase that more clearly refers to receiving financial support. Alternate translation: “these things might be done” or “support might be given” (See: Pronouns — When to Use Them)

γένηται ἐν ἐμοί

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is done rather than the person doing it. If you must state who does the action, Paul implies that “you,” the Corinthians, would do it. Alternate translation: “you might do for me” (See: Active or Passive)

τὸ καύχημά μου…κενώσει

Here Paul speaks as if a boast was a container that someone could make empty. By speaking in this way, Paul means that someone could take away what he boasts about. If your readers would misunderstand make my boast empty, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “will remove my reason for boasting” or “will deflate my boast” (See: Metaphor)

τὸ καύχημά μου

If your language does not use an abstract noun for the idea behind boast, you could express the idea by using a verb such as “boast.” Alternate translation: “what I boast about” (See: Abstract Nouns)

1 Corinthians 9:16

ἐὰν…εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα, ἀνάγκη γάρ μοι ἐπίκειται

If your language would normally put the reason before the result, you could rearrange the order of these clauses. Alternate translation: “because compulsion is placed on me, there is nothing for me to boast about if I proclaim the gospel” (See: Information Structure)

ἐὰν

Paul is speaking as if “proclaiming” the gospel was only a possibility, but he means that he actually does this. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “when” or “whenever” (See: Connect — Factual Conditions)

ἀνάγκη…ἐπίκειται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on himself, upon whom the compulsion is placed, rather than focusing on the person placing the compulsion. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God places compulsion” (See: Active or Passive)

ἀνάγκη…μοι ἐπίκειται

If your language does not use an abstract noun for the idea behind compulsion, you could express the idea by using a verb such as “compel” and rephrase the clause. Alternate translation: “I am compelled to do so” (See: Abstract Nouns)

ἀνάγκη…μοι ἐπίκειται

Here Paul speaks as if compulsion were a physical object that someone had placed upon him. By speaking in this way, he means that he is required to do something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I am commanded to do so” or “I have an obligation” (See: Metaphor)

οὐαὶ…μοί ἐστιν

Here, woe be to me expresses what Paul thinks would happen to him if he ever were to stop preaching the gospel. He would experience woe, with the implication that this woe will come from God. If your readers would misunderstand woe be to me, you could use a word or phrase that expresses the expectation of bad things to come. Alternate translation: “bad things will happen to me” or “God will punish me” (See: Idiom)

ἐὰν μὴ εὐαγγελίζωμαι

Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that he does indeed preach the gospel. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “whenever I stop preaching the gospel, which I will never do” (See: Connect — Contrary to Fact Conditions)

1 Corinthians 9:17

εἰ…ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω; εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι

Here Paul uses if to introduce two possibilities. He means that he might do this willingly, or he might do it unwillingly. He specifies a result for each option, but he implies that he does it unwillingly (see the “compulsion” in 9:16). If your readers would misunderstand this form, you could express the if statements in a natural way in your language, such as by introducing them with “whenever.” Alternate translation: “were I to do this willingly, I would have a reward. But were it unwillingly, I would still have been entrusted with a stewardship” (See: Connect — Hypothetical Conditions)

τοῦτο πράσσω

Here, this refers back to “preaching the gospel” in 9:16. If your readers would misunderstand this, you could clarify what it refers to. Alternate translation: “I preach the gospel” (See: Pronouns — When to Use Them)

ἑκὼν…ἄκων

Here, willingly means that someone does something because they choose to, while unwillingly means that someone has to do something whether they choose to or not. If your readers would misunderstand willingly and unwillingly, you could express the idea by using two contrasting words that refer to whether someone chooses to do something or not. Alternate translation: “because I choose to … I do not choose to do it” (See: Translate Unknowns)

μισθὸν ἔχω

If your language does not use an abstract noun for the idea behind reward, you could express the idea by using a verb such as “reward” or “compensate.” Alternate translation: “I am compensated for it” (See: Abstract Nouns)

εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι.

This sentence could: (1) include both the “if” and the “then” statements and explain how Paul preaching the gospel is “unwilling.” He did not choose this stewardship, and so he does it unwillingly. However, the reason he does preach the gospel is because he has been entrusted with that stewardship. Alternate translation: “But if unwillingly, I do this because I have been entrusted with a stewardship” (2) express the “if” statement for the question (the “then” statement) at the beginning of the next verse (9:18). The word unwillingly would modify entrusted, and you would need to connect the end of this verse and the beginning of the next verse with a comma, dropping the capitalization on “What.” Alternate translation: “But I have been unwillingly entrusted with a stewardship,” (See: Information Structure)

εἰ δὲ ἄκων

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 can supply them from that clause. Alternate translation: “But if I do this unwillingly” (See: Ellipsis)

πεπίστευμαι

οἰκονομίαν

If your language does not use an abstract noun for the idea behind stewardship, you could 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: Abstract Nouns)

1 Corinthians 9:18

τίς οὖν μού ἐστιν ὁ μισθός?

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 your readers would misunderstand this question, you could express the idea 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: Rhetorical Question)

μού…ὁ μισθός

εὐαγγελιζόμενος ἀδάπανον, θήσω

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: Connect — Simultaneous Time Relationship)

ἀδάπανον

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 your readers would misunderstand without cost, you could use a word or phrase that indicates that something is “free” or “without cost.” Alternate translation: “freely” (See: Translate Unknowns)

θήσω τὸ εὐαγγέλιον

Here, to offer the gospel means to tell people about the gospel so that they have the chance to believe in it. If your readers would misunderstand offer the gospel, you could use a comparable phrase. Alternate translation: “I might present the gospel” (See: Idiom)

καταχρήσασθαι τῇ ἐξουσίᾳ μου

Here, to take advantage of something means to use that thing for one’s own benefit. Here Paul could use the word: (1) negatively, which would mean that Paul does not want to abuse his right. Alternate translation: “to abuse my right” or “to exploit my right” (2) positively, which would mean that Paul does not want to make use of the right, even though it would be fine to do so. Alternate translation: “”to make use of my right” (See: Translate Unknowns)

τῇ ἐξουσίᾳ μου

ἐν τῷ εὐαγγελίῳ

Here Paul speaks as if his right was inside the gospel. He speaks in this way in order to show that he only has the right because of his work for the gospel. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “by the gospel” or “that comes from the gospel” (See: Metaphor)

1 Corinthians 9:19

ἐλεύθερος γὰρ ὢν

Here, For introduces verses 19–23. Paul is drawing an inference from what he said in 9:18 about offering the gospel “without charge.” Since he offers the gospel without charge, he is free from all. In this and the following verses, Paul will explain what he does as someone who is free from all and how this is beneficial or a “reward.” If your readers would misunderstand For, you could use a word or phrase that introduces an explanation or further development. Alternate translation: “So, because I am free” (See: Connecting Words and Phrases)

ὢν

Here, being introduces a phrase that: (1) contrasts with I enslaved myself. Alternate translation: “although I am” (2) gives the reason why Paul can “enslave himself.” Alternate translation: “because I am” (See: Connect — Contrast Relationship)

ἐλεύθερος…ὢν ἐκ πάντων, πᾶσιν ἐμαυτὸν ἐδούλωσα

Here Paul uses the language of slavery and freedom to describe how he proclaims the gospel. Since he does not charge money when he proclaims the gospel, he is free. No person employs him or tells him what to do. However, Paul decides to serve others, to “enslave himself,” by doing what others think is right. In this way, he acts like a slave who has to do what his master requires. If your readers would misunderstand the slavery and freedom metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “not having to obey all, I choose to obey all” (See: Metaphor)

πάντων, πᾶσιν

Here, the Corinthians would have understood all to refer specifically to people. If your readers would misunderstand all, you could include a word or phrase that clarifies that Paul is speaking about “people.” Alternate translation: “all people … to all people” (See: Assumed Knowledge and Implicit Information)

κερδήσω

Here, to gain someone means to help them toward belief in the Messiah. Once people believe, they belong to Christ and his church, and so the person who preached the gospel to them “gained” them as a new part of the church. If your readers would misunderstand gain, you could express the idea nonfiguratively or with a comparable phrase. Alternate translation: “I might convert” or “I might gain for Christ” (See: Translate Unknowns)

τοὺς πλείονας

Here Paul is speaking about how “enslaving himself” to all gains more than if he did not “enslave himself” in this way. He refers specifically to people here, just like all refers to people. If your readers would misunderstand even more things, you could clarify that Paul is referring to gaining more people than if he did not “enslave himself.” Alternate translation: “even more people” or “more people in this way” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 9:20

ἐγενόμην…ὡς Ἰουδαῖος

Alternate translation: “I practiced Jewish customs”

κερδήσω

Just as in 9:19, to gain someone means to help them to believe in the Messiah. Translate this word the same way you did in 9:19. Alternate translation: “to convert” or “to gain for Christ” (See: Translate Unknowns)

ὑπὸ νόμον

Here Paul speaks about those who think that they need to obey the law as if they were physically under law. By speaking as if the law were on top of these people, Paul emphasizes how the law controls their lives. If your readers would misunderstand under law, you could use a word or phrase that refers to the obligation to obey the law. Alternate translation: “who keep the law … one who keeps the law … one who keeps the law … who keep the law” (See: Metaphor)

ὑπὸ νόμον, ὡς ὑπὸ νόμον

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (I became). If your language does need these words, you can supply them from that clause. Alternate translation: “under law, I became as one under law” (See: Ellipsis)

ὡς ὑπὸ νόμον

Alternate translation: “I kept the law”

μὴ ὢν αὐτὸς ὑπὸ νόμον

A few early manuscripts do not include not being under law myself. However, most early manuscripts do include these words. If possible, include these words in your translation. (See: Textual Variants)

μὴ ὢν

Here, not being introduces a phrase that contrasts with as under law. If your readers would misunderstand not being, you could add words that introduce a contrast. Alternate translation: “although I am not” (See: Connect — Contrast Relationship)

νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω

Here, in order to gain those under law is the purpose for which Paul acts like a person under law. The phrase not being under law myself indicates that Paul realizes that he is not actually under law. If your language would put the purpose immediate after what leads to that purpose, you could rearrange these two clauses. Alternate translation: “law in order to win those under law, not being under law myself” (See: Information Structure)

1 Corinthians 9:21

τοῖς ἀνόμοις…ἄνομος…τοὺς ἀνόμους

Here, without the law refers to people who do not have the law that Moses wrote down. These people are not Jews, but Paul is not saying that they are disobedient. Rather, Paul is emphasizing the law that Moses wrote down here, which is why he uses this language rather than referring to “Gentiles” or “non-Jews.” If your readers would misunderstand without the law, you could express the idea by clarifying that Paul is referring to people who do not have the law of Moses. Alternate translation: “To those without Moses’ law … without Moses’ law … those without Moses’ law” (See: Translate Unknowns)

ὡς ἄνομος

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous verses (I became in 9:20). If your language does need these words, you can supply them from that clause. Since English needs these words, the ULT has supplied them in brackets. (See: Ellipsis)

μὴ ὢν ἄνομος Θεοῦ, ἀλλ’ ἔννομος Χριστοῦ, ἵνα κερδάνω τοὺς ἀνόμους

Much like in 9:20, Paul includes some statements between being without the law and the purpose of being without the law. If your readers would find this structure confusing, you can rearrange the clauses so that the purpose comes immediately after without the law, or you can mark the statements in the middle as parenthetical, as the ULT does. Alternate translation: “so that I might win those without the law. Now I am not without the law of God, but under the law of Christ” (See: Information Structure)

ἄνομος Θεοῦ

Here Paul uses the possessive form to state that: (1) he is not without the law that God has given. Paul distinguishes between the law that Moses wrote down and God’s law in general. Alternate translation: “without any law from God” (2) he is not someone who is disobedient (without the law) towards God. Paul is distinguishing between people who do not have the law that Moses wrote down and people who disobey God. Alternate translation: “disobedient towards God” (See: Possession)

ἔννομος Χριστοῦ

Much like in 9:20, Paul speaks about those who think that they need to obey the law as if they were physically under the law. By speaking as if the law were on top of these people, Paul emphasizes how the law controls their lives. If your readers would misunderstand under the law, you could use a word or phrase that refers to the obligation to obey the law of Christ. Alternate translation: “keeping the law of Christ” (See: Metaphor)

ἔννομος Χριστοῦ

Here Paul uses the possessive form to describe the law that Christ commanded. If your readers would misunderstand this form, you could express the idea with a word or phrase that clearly states that Christ commanded this law. Alternate translation: “under Christ’s law” or “under the law that comes from Christ” (See: Possession)

κερδάνω

Just as in 9:19, to gain someone means to help them to believe in the Messiah. Translate this word the same way you did in 9:19. Alternate translation: “I might convert” or “I might gain for Christ” (See: Translate Unknowns)

1 Corinthians 9:22

τοῖς ἀσθενέσιν, ἀσθενής…τοὺς ἀσθενεῖς

Much like in 8:7–12, weak identifies a person who easily feels guilty. A weak person thinks some things are wrong that are probably acceptable before God. If your readers would misunderstand weak, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “To the sensitive … sensitive … the sensitive” or “To those who often condemn themselves … one who condemns himself … those who often condemn themselves” (See: Metaphor)

τοῖς ἀσθενέσιν…τοὺς ἀσθενεῖς

κερδήσω

Just as in 9:19, to gain someone means to help that person believe in the Messiah. Translate this word the same way you did in 9:19. Alternate translation: “I might convert” or “I might gain for Christ” (See: Translate Unknowns)

τοῖς πᾶσιν γέγονα πάντα

Here, to become all things means that Paul has lived in many different ways. If your readers would misunderstand I have become all things, you could express the idea more naturally in your language. Alternate translation: “I have lived in all ways with everyone” (See: Idiom)

τοῖς πᾶσιν γέγονα πάντα

Here, all things and everyone are exaggerations that the Corinthians would have understood to mean that Paul has become many things to many people. Paul speaks in this way to emphasize that he is willing to become anything to anyone as long it leads to saving people. If your readers would misunderstand this exaggeration, you could qualify Paul’s claim and expression the emphasis in another way. Alternate translation: “I have become many things to many people” (See: Hyperbole)

ἵνα πάντως…σώσω

Alternate translation: “so that, by using every means I have, I might save”

πάντως…σώσω

Here Paul speaks of how he leads others to faith in Jesus as “saving” them. By this, he means that he himself is the means by which God will save some. If your readers would misunderstand how Paul says that he can save some, you could use a word or phrase that refers to leading someone towards “salvation,” that is, helping them to believe in Jesus. Alternate translation: “God might by all means use me to save” (See: Metonymy)

1 Corinthians 9:23

δὲ

Here, But introduces a summary of what Paul has said in 9:19–22. If your readers would misunderstand But, you could use a word or phrase that introduces a summary or concluding statement. Alternate translation: “In the end,” or “So,” (See: Connecting Words and Phrases)

πάντα…ποιῶ

Alternate translation: “everything I do is”

συνκοινωνὸς αὐτοῦ

Here, a partaker is someone who participates in or shares in something with others. What Paul means is that he acts in the ways that he does with the purpose of participating in or sharing in the gospel and receiving what the gospel promises. If your readers would misunderstand partaker, you could use a comparable word or phrase that indicates that Paul is a “participator” or “sharer” in the gospel. Alternate translation: “a sharer in it” or “a participator in it” (See: Translate Unknowns)

συνκοινωνὸς αὐτοῦ γένωμαι

If your language does not use an abstract noun for the idea behind partaker, you could express the idea by using a verb such as “partake” or “share.” Alternate translation: “I might partake in it” (See: Abstract Nouns)

αὐτοῦ

Here, it refers back to the gospel, but Paul particularly has in mind the benefits or blessings that come from the gospel. If your readers would misunderstand it, you could clarify that Paul is referring to the blessings of the gospel. Alternate translation: “of its blessings” (See: Metonymy)

1 Corinthians 9:24

οὐκ οἴδατε, ὅτι οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “You certainly know that in a race all those who are running run, but only one receives the prize.” (See: Rhetorical Question)

οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον? οὕτως τρέχετε, ἵνα καταλάβητε

Here Paul begins using athletic metaphors, metaphors he will use throughout 9:24–27. In this verse, he focuses on footraces. In his culture, only the runner who finished first would receive the prize. The prize might be one of many things, but often it was a “wreath” of leaves (see 9:25). Paul’s point is that the runner who wished to win had to work and train hard to be the best. Paul wants the Corinthians to approach their Christian lives with this mindset, the mindset of a successful athlete. Translate this verse in a way that clearly connects the Christian life to a footrace. Alternate translation: “only one runner receives the prize after a race? You should live your lives like a runner who focuses on receiving the prize” (See: Biblical Imagery — Extended Metaphors)

οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν

Alternate translation: “in a race everyone runs”

βραβεῖον

Here, prize refers to what a runner would receive after winning the race. In Paul’s culture, this would often be a “wreath” of leaves (9:25) and sometimes money. Use a word in your culture that refers generally to what an athlete receives after winning a contest. Alternate translation: “trophy” or “reward” (See: Translate Unknowns)

1 Corinthians 9:25

πᾶς…ὁ ἀγωνιζόμενος

Here, everyone competing in the games refers generally to any athlete who participates in a competition, not just runners, as in the last verse. Use a word or phrase in your language that refers to athletes who compete in any sport or competition. Alternate translation: “every competitor in athletic competitions” (See: Translate Unknowns)

ἐγκρατεύεται

Here Paul specifically has in mind the way an athlete only eats certain foods, trains their body in difficult ways, and behaves differently than most other people. All of this requires self-control. He implies at the end of the verse that we too must exercise self-control. If possible, use a word or phrase that refers to athletic training but that can be applied to the Christian life as well. Alternate translation: “disciplines themselves” (See: Translate Unknowns)

ἐκεῖνοι μὲν οὖν ἵνα

Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from the first sentence in the verse. Since English needs these words, the ULT has supplied them in brackets. Alternate translation: “They therefore exercise self-control in order that” (See: Ellipsis)

φθαρτὸν στέφανον

Here, the wreath refers to a crown made out of leaves gathered from a plant or a tree. This wreath was given to the athlete who won the contest as a symbol of their victory. Since the wreath was made out of leaves, it was perishable. If your readers would misunderstand perishable wreath, you could express the idea by using a word or phrase that refers to what a winning athlete receives while still emphasizing that this prize is perishable. Alternate translation: “a breakable medal” (See: Assumed Knowledge and Implicit Information)

ἡμεῖς…ἄφθαρτον

Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from earlier in the verse. Alternate translation: “we do it in order that we might receive an imperishable one” (See: Ellipsis)

ἄφθαρτον

Here Paul speaks of a wreath that is imperishable that believers will receive. He speaks of what God will give to believers as a wreath in order to emphasize that Christians will receive something like the honor and glory that a successful athlete receives. Paul emphasizes that it will be better because it will be imperishable. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively or with an analogy. Alternate translation: “an imperishable reward that is like a wreath” or “an imperishable prize” (See: Metaphor)

1 Corinthians 9:26

ἐγὼ…οὕτως τρέχω, ὡς οὐκ ἀδήλως; οὕτως πυκτεύω, ὡς οὐκ ἀέρα δέρων

Here Paul uses two different athletic metaphors, the first from footraces and the second from boxing. Both metaphors emphasize how Paul remains focused on his goal. As a runner, he has a purpose, which is to reach the finish line as quickly as possible. As a boxer, he does not box the air but rather focuses on striking his opponent. If your readers would misunderstand these figures of speech, you could express the ideas nonfiguratively or by using analogies. Alternate translation: “I focus on the goal, much like a runner focuses on the finish line and a boxer focuses on striking the opponent” (See: Biblical Imagery — Extended Metaphors)

οὕτως…ὡς οὐκ ἀδήλως; οὕτως…ὡς οὐκ ἀέρα δέρων

In both halves of this verse, Paul introduces how he “runs” or “fights” with the word thus, and then he explains more clearly how he “runs” or “fights.” If your readers would find this confusing, you could introduce how Paul “runs” or “fights” more naturally. Alternate translation: “not as without purpose … not as boxing the air” or “as one who is not without purpose … as one who is not boxing the air” (See: Information Structure)

ὡς οὐκ ἀδήλως

ὡς οὐκ ἀέρα δέρων

Here Paul refers to a boxer who hits the air instead of the opponent. This kind of boxer does not succeed. If your readers would misunderstand boxing the air, you could use a phrase that refers to a boxer who often misses his punches. Alternate translation: “not as missing my punches” (See: Idiom)

1 Corinthians 9:27

ὑπωπιάζω μου τὸ σῶμα

Here Paul uses words that continue the boxing metaphor from 9:26. The clause I subdue my body could also be translated “I give my body a black eye.” Paul’s point is that he controls or rules over his body, just like boxers control or rule over any opponents that they have punched in the face. He does not mean that he physically hurts his body. Since this language would be misunderstood in English, the ULT has expressed the idea nonfiguratively. You could also express the idea nonfiguratively, or you could use a comparable metaphor. Alternate translation: “I rule my body” or “I take control of my body” (See: Metaphor)

μου τὸ σῶμα, καὶ δουλαγωγῶ

Here Paul uses my body to refer to himself as a whole. He does not mean that his nonphysical part “subdues” and “enslaves” his physical part. Rather, he means that he “subdues” and “enslaves” himself. If your readers would misunderstand my body, you could express the idea by using a natural way in your language to refer to oneself. Alternate translation: “myself and enslave myself” (See: Synecdoche)

δουλαγωγῶ

Here Paul speaks as if he were “enslaving” his body. He speaks in this way to again emphasize that he controls and rules over himself. If your readers would misunderstand enslave, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “control it” or “govern it” (See: Metaphor)

μή πως ἄλλοις κηρύξας

Here, having preached to others could identify: (1) a contrast with how he might be disqualified. Alternate translation: “lest, although I have preached to others” (2) what Paul has done before he might be disqualified. Alternate translation: “lest, after having preached to others” (See: Connect — Contrast Relationship)

αὐτὸς ἀδόκιμος γένωμαι

Here, disqualified continues the athletic imagery. An athlete who is disqualified is unable to win the competition and receive the prize. Paul speaks in this way to emphasize that he wants to be able to receive a reward from God. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I myself might not reach the goal” or “I myself might fail to please God” (See: Metaphor)

αὐτὸς ἀδόκιμος γένωμαι

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on himself, who could be disqualified, rather than focusing on the person doing the “disqualifying.” If you must state who would do the action, Paul implies that “God” would do it. Alternate translation: “God might disqualify even me” (See: Active or Passive)

αὐτὸς…γένωμαι

Here, myself focuses attention on I. If myself would not draw attention to the Son in your language, you could express the attention or focus in another way. Alternate translation: “even I might be” or “I indeed might be” (See: Reflexive Pronouns)

1 Corinthians 10

1 Corinthians 10 General Notes

Structure and Formatting

On food (8:1–11:1)
- Warning from Israelite history (10:1–12)
- Encouragement and command (10:13–14)
- The Lord’s Supper and food offered to idols (10:15–22)
- Both freedom and care for others (10:23–11:1)

Special Concepts in this Chapter

The Exodus and wilderness journey

In the first half of this chapter, Paul consistently refers to the narrative about how God rescued the Israelites from Egypt and led them through the wilderness so that they could take possession of the land he had promised to give them. He mentions multiple stories from this narrative. God led the Israelites by appearing as a pillar of cloud, and he made a path through the sea for them (see Exodus 13:17–14:31). God miraculously provided them with food while they were traveling through the desert (see Exodus 16), and he also provided water from a rock for them to drink (see Exodus 17:1–7 and Numbers 20:2–13). Despite this, the Israelites often grumbled against God and against their leaders, so God punished them by letting them die in the wilderness (see Numbers 14:20–35). The Israelites also worshiped other gods (see Exodus 32:1–6) and committed sexual immorality (see Numbers 25:1–9), so God again punished them. Other times when the Israelites complained about their leaders, God sent snakes (see Numbers 21:5–6) or a plague (Numbers 16:41–50) to kill them. Paul’s point here is that God acted to save the Israelites, but when they disobeyed or grumbled, God punished them. Paul wants the Corinthians to understand this as a warning to them as well. They should not be like the Israelites. (See: Promised Land and desert, wilderness)

“Spiritual”

In 10:3–4, Paul states that the Israelites ate “spiritual food” and drank “spiritual drink” from a “spiritual rock.” By “spiritual,” Paul could be referring to the action of God’s Spirit, who provided the food and drink from the rock. By using “spiritual,” Paul could also be identifying the “food,” “drink,” and “rock” as prefigurations or types of the Lord’s Supper, which he discusses later in the chapter. Or, he could simply want the reader to think of the Lord’s Supper without drawing any direct connection. Consider the theology of the group you are translating for to decide exactly how to express “spiritual” here. (See: spirit, wind, breath)

The Lord’s Supper

In 10:16–17, 21, Paul refers to the Lord’s Supper. He describes the unity that comes with the Lord and with other believers when believers partake of the “cup” and the “table,” that is, the bread and the wine. He then argues that this unity means that participating in the Lord’s Supper is incompatible with participating in meals that unite one to idols, or rather, to the demons that the idols represent. In these verses, use words and phrases that fit with how your language talks about the Lord’s Supper.

Things sacrificed to idols

In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. Other times, some of the meat would be sold in the market, as Paul implies in 10:25. For most people who were not wealthy, participating in worship with a sacrifice or buying sacrificed meat in the market were two of the few situations in which they could eat meat. Throughout this chapter, Paul continues to explain how the Corinthians should think about eating or not eating this meat. (See: god, false god, goddess, idol, idolater, idolatrous, idolatry)

Important Figures of Speech in this Chapter

Rhetorical questions

In 10:16, 18–19, 22, 29–30, Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: Rhetorical Question)

“That rock was Christ”

In 10:4, Paul states that the “rock” from which the Israelites received water “was Christ.” This metaphor can be interpreted in two major ways: (1) Paul could be saying that Christ was the one who made the rock provide the Israelites with water. (2) Paul could be saying that the rock provided water for the Israelites like Christ provides salvation for those who believe in him. (3) Paul could be saying that Christ was somehow present in or with the rock itself. Since Paul’s sentence allows for a number of interpretations, if possible you should also allow for a number of interpretations with your translation. Also, consider the theology of the group you are translating for to decide exactly how to express “that rock was Christ.”

Other Possible Translation Difficulties in this Chapter

Quoting the Corinthians

In 10:23, Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: Quotations and Quote Margins)

Are 10:28–29a a parenthesis?

In 10:25–27, Paul tells the Corinthians that they can eat any food from the marketplace or in someone’s home without asking about whether it was sacrificed to an idol. Everything belongs to God, so whether it was sacrificed or not does not matter. However, in 10:28–29a, Paul gives an exception: if someone tells you directly that the food was sacrificed to an idol, you should not eat it for the sake of the person who told you. Immediately after, however, in 10:29b, he asks a question that implies that one’s freedom should be constrained by some other person’s ideas about right and wrong. This does not seem to fit with the exception Paul has given in 10:28–29a. Most likely, Paul means 10:28–29a to be understood as a side note, and 10:29b follows directly from 10:27. In order to indicate this, the UST puts parentheses around 10:28–29a. Consider using a natural way in your language to indicate a side note or a digression from the main argument.

1 Corinthians 10:1

γὰρ

Here, For introduces what Paul says about the Israelites in 10:1–5. What Paul says in these verses explains what he said in the previous verse about how he and other believers should work hard not to be “disqualified” (9:27). The Israelites whom God took out of Egypt were “disqualified,” and believers should work not to be like them. If your readers would misunderstand For, you could use a word or phrase that introduces an example or support. Alternate translation: “Here is an example:” (See: Connect — Reason-and-Result Relationship)

οὐ θέλω…ὑμᾶς ἀγνοεῖν

ἀδελφοί…οἱ πατέρες

Although the words brothers and fathers are masculine, Paul is using them to refer to both men and women. If your readers would misunderstand brothers and fathers, you could use nongendered words or refer to both genders. Alternate translation: “brothers and sisters … fathers and mothers” (See: When Masculine Words Include Women)

οἱ πατέρες ἡμῶν

Here, our fathers refers to the Israelites who were slaves in Egypt and whom God rescued. Not all the Corinthians were descended from these Israelites. However, Paul can still refer to the Israelites as their fathers because he believes that all Christians have been included in the family of Abraham, the ancestor of the Israelites. Preserve the family language in your translation. Alternate translation: “our forefathers” (See: Kinship)

πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον

In this verse, Paul refers to the story of when God brought the Israelites out of Egypt. For this story, see especially Exodus 13:17–14:31. God appeared to the Israelites as a pillar of cloud and fire, and he led them and protected them with this pillar of cloud and fire. To get out of Egypt, God led them to a sea called the “Red Sea” or the “Sea of Reeds.” When the king of Egypt came to take the Israelites back to Egypt, God worked through Moses to divide the water of the sea and make a path for the Israelites to travel through. When the king of Egypt tried to follow them, God sent the water back, and the Egyptian army drowned. Paul draws special attention to the cloud and the sea because of what he will say in the next verse. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: Assumed Knowledge and Implicit Information)

διὰ…διῆλθον

Here Paul is speaking about how God parted a sea and the Israelites passed through that sea without getting wet. Use a word or phrase that refers to going through an area to get to the other side. Alternate translation: “went through” (See: Go and Come)

1 Corinthians 10:2

πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are baptized rather than focusing on the person doing the “baptizing.” If you must state who does the action, Paul implies that “God” or an unknown person does it. Alternate translation: “they all experienced baptism into Moses” or “God baptized them all into Moses” (See: Active or Passive)

πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο

Here, baptized into identifies the person with whom one is united in baptism. If your readers would misunderstand baptized into, you could clarify the idea by using language of union or relationship. Alternate translation: “they all were baptized so that they followed Moses” or “they all were baptized into relationship with Moses” (See: Idiom)

πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο

Here Paul speaks as if the Israelites had been baptized, just like believers in Jesus are baptized. By this, he does not mean that the Israelites had a different savior, Moses. Rather, he wants to connect the Israelites and the Corinthians, and one way to do that is to connect their leaders (Moses and Jesus). If your readers would misunderstand baptized into Moses, you could express the idea by using an analogy or indicating that Paul is speaking figuratively. Since Paul’s point is to connect the ideas in this verse to “baptism into Jesus,” preserve the metaphor here. Alternate translation: “they all were baptized, so to speak, into Moses” (See: Metaphor)

τὸν Μωϋσῆν

Moses is the name of a man. He is the man whom God used to lead the Israelites out of Egypt. (See: How to Translate Names)

ἐν τῇ νεφέλῃ, καὶ ἐν τῇ θαλάσσῃ

For the significance of the cloud and the sea, see the notes on the previous verse. God led the Israelites with the cloud, and he led them through the sea. (See: Assumed Knowledge and Implicit Information)

1 Corinthians 10:3

πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον

In this verse, Paul refers to how God provided the Israelites with spiritual food while they were traveling through the desert. This food was called “manna.” For the story, see Exodus 16. While Paul does not explicitly state this, it is clear that he is comparing the “manna” to the bread in the Lord’s Supper, just as he compared passing through the Red Sea with baptism in the last two verses. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: Assumed Knowledge and Implicit Information)

πνευματικὸν

Here, spiritual could indicate: (1) that Paul is indicating that the food should be compared with the bread in the Lord’s Supper, which is also “spiritual.” Alternate translation: “divine” (2) that the food came from God in a supernatural way. Alternate translation: “supernatural” (See: Translate Unknowns)

1 Corinthians 10:4

πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα; ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας

Here Paul refers to two stories that tell how the Israelites drank water that came out of a rock. For these stories, see Exodus 17:1–7 and Numbers 20:2–13. In both of these stories, the Israelites are thirsty in the desert, and God commands Moses to act (either by speaking or by striking the rock with a staff) so that water comes out of the rock for the Israelites to drink. If your readers are not familiar with these stories, you could add a footnote that refers to or summarizes the stories. (See: Assumed Knowledge and Implicit Information)

πνευματικὸν

Here, spiritual could indicate: (1) that Paul is indicating that the drink should be compared with the wine in the Lord’s Supper, which is also “spiritual.” Alternate translation: “divine” (2) that the drink came from God in a supernatural way. Alternate translation: “supernatural” (See: Translate Unknowns)

πνευματικῆς

Here, spiritual could indicate: (1) that Paul is already hinting that the rock should be interpreted as more than a rock, as Christ (as he does at the end of the verse). Alternate translation: “a divine” (2) that God used the rock in a supernatural way. Alternate translation: “a supernatural” (See: Translate Unknowns)

ἀκολουθούσης πέτρας

Some early Jewish scholars used the two stories about the water coming from the rock to argue that it was the same rock in both stories. This means that the rock was following the Israelites as they journeyed through the desert. Paul seems to refer to this interpretation here. If your readers would misunderstand following them, you could include a footnote explaining why Paul speaks in this way. (See: Assumed Knowledge and Implicit Information)

ἡ…πέτρα ἦν ὁ Χριστός

Here Paul identifies the rock as Christ. By speaking in this way, he means that the rock was the source of water and life for the Israelites, just as Christ is the source of life for all those who believe in him. Paul also probably means that Christ was the one who made the water come from the rock. If possible, preserve Paul’s metaphor here. If you must express the idea in another, you could state a comparison between how the rock provided for the Israelites and how Christ provides for all his people, including the Israelites. Alternate translation: “they received water from that rock like we receive life from Christ” or “Christ provided for them through the rock, and he provides for us now” (See: Metaphor)

1 Corinthians 10:5

οὐκ…ηὐδόκησεν

Alternate translation: “was displeased”

οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ Θεός

If it would be more natural in your language, you could rearrange this clause so that them is the subject and God is the object. Alternate translation: “most of them were not pleasing to God” (See: Active or Passive)

κατεστρώθησαν

κατεστρώθησαν…ἐν

Paul is referring to the deaths of many Israelites as “scattering about.” This is a polite way of referring to something unpleasant while still expressing the idea that they died in many different places. If your readers would misunderstand they were scattered about, you could use a different polite way of referring to deaths or you could state it plainly. Alternate translation: “they passed away throughout” (See: Euphemism)

κατεστρώθησαν…ἐν τῇ ἐρήμῳ

Here Paul speaks in general of how the Israelites left Egypt to go to the land that God had promised to give them. To get to that land, they traveled through the wilderness. However, the Israelites often disobeyed or grumbled against God, and so he was not well pleased with most of them. He punished them by letting most of them die in the wilderness and only allowing their children to enter the land that he had promised. See Numbers 14:20–35 for God’s announcement of judgment. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: Assumed Knowledge and Implicit Information)

1 Corinthians 10:6

ταῦτα

Here, these things refers to what Paul has said about the Israelites in 10:1–5. If your readers would misunderstand these things, you could more clearly express what it refers to. Alternate translation: “what happened to them” (See: Pronouns — When to Use Them)

ἐγενήθησαν

Here Paul states that things that happened to the Israelites became examples. This means that what happened can be interpreted as examples or occurred as examples. If your readers would misunderstand became, you could more clearly state that these things should be understood as examples. Alternate translation: “can be understood as” or “happened as” (See: Idiom)

μὴ εἶναι ἡμᾶς ἐπιθυμητὰς

Alternate translation: “we would not desire”

ἐπεθύμησαν

1 Corinthians 10:7

ὥσπερ γέγραπται

In Paul’s culture, even as it is written was a normal way to introduce a quotation from an important text. In this case, the quotation comes from Exodus 32:6. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “for it can be read in Exodus” or “For in the book of Exodus we read” (See: Quotations and Quote Margins)

γέγραπται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Moses has written” (2) God speaks the words. Alternate translation: “God has said” (See: Active or Passive)

γέγραπται, ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν

If your language does not use this form, you could translate the command as an indirect quote instead of as a direct quote. Alternate translation: “it is written that the people sat down to eat and to drink and rose up to play” (See: Direct and Indirect Quotations)

ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν

This quotation comes from a story in which Moses has gone up on a mountain to meet with God. While he is gone, the Israelites make an idol and worship it. This quotation is how their worship is described. Paul chooses this verse because it refers specifically to food sacrificed to idols and to sexual immorality (play, see the next note), which are the topics he has discussed and will again discuss. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: Assumed Knowledge and Implicit Information)

παίζειν

Here, play is a polite way to refer to sexual behavior. If your readers would misunderstand play, you could use a comparable polite term. Alternate translation: “to have sex” or “to make love” (See: Euphemism)

1 Corinthians 10:8

πορνεύωμεν…ἐπόρνευσαν

If your language does not use an abstract noun for the idea behind immorality, you could express the idea by using an adjective such as “immoral.” Alternate translation: “should we commit what is sexually immoral … committed what is sexually immoral” or “should behave in sexually immoral ways … behaved in sexually immoral ways” (See: Abstract Nouns)

τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες

Here Paul refers to a story found in Numbers 25:1–9. In this story, many Israelites began to worship a god named “Baal of Peor.” While worshiping this god, they also committed sexual immorality. God judged the Israelites by killing 23,000 of them. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: Assumed Knowledge and Implicit Information)

καὶ

Here, and introduces the result of the Israelites committing sexual immorality. If your language does not use and to introduce a result, you could use a word or phrase that is more natural. Alternate translation: “and as a result,” or “with the result that” (See: Connect — Reason-and-Result Relationship)

εἴκοσι τρεῖς χιλιάδες

Here, 23,000 does not match the number that the Old Testament story includes, which is 24,000. Most likely, Paul is using a round number here. Consider using ways in your language to express a number, particularly a round number. Alternate translation: “about twenty-three thousand people” (See: Numbers)

ἔπεσαν

Paul is referring to the deaths of many Israelites as “falling.” This is a polite way of referring to something unpleasant. If your readers would misunderstand fell, you could use a different polite way of referring to deaths or you could state the idea plainly. Alternate translation: “they passed away” or “fell down dead” (See: Euphemism)

μιᾷ ἡμέρᾳ

Here, one day refers to one period of time in which the sun is visible in the sky. Use a word or phrase in your language that refers to this time period. Alternate translation: “in a single day” or “during one daytime” (See: Numbers)

1 Corinthians 10:9

τὸν Κύριον

Many early manuscripts have the Lord here, but many other early manuscripts have “Christ.” Consider whether translations with which your readers might be familiar use “Christ” or the Lord. If there is no strong reason to choose one option over the other, you could follow the ULT. (See: Textual Variants)

τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο

Here Paul refers to a story found in Numbers 21:5–6. In this story, many Israelites “spoke against” or challenged their leaders and God himself. In response, God sent snakes that bit the Israelites, and many of the people died. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: Assumed Knowledge and Implicit Information)

καὶ

Here, and introduces the result of the Israelites “putting” the Lord to the test. If your language does not use and to introduce a result, you could use a word or phrase that is more natural. Alternate translation: “and as a result” or “with the result that they” (See: Connect — Reason-and-Result Relationship)

ὑπὸ τῶν ὄφεων ἀπώλλυντο

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are destroyed rather than focusing on who or what does the “destroying.” If you must state who did the action, Paul implies that “God” did it by using the snakes. Alternate translation: “God used snakes to destroy them” (See: Active or Passive)

1 Corinthians 10:10

τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ

Here Paul refers to a story found in Numbers 16:41–50 and perhaps also a story found in Numbers 14:1–38. In both of these stories, Israelites “grumble” or complain about how their leaders and God himself are leading them. In response, God sends a plague or kills Israelites who grumbled. If your readers are not familiar with these stories, you could add a footnote that refers to or summarizes the stories. (See: Assumed Knowledge and Implicit Information) Num 16:41–50

καὶ

Here, and introduces the result of the Israelites “grumbling.” If your language does not use and to introduce a result, you could use a word or phrase that is more natural. Alternate translation: “and as a result” or “with the result that they” (See: Connect — Reason-and-Result Relationship)

ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are destroyed rather than focusing on who or what does the “destroying.” If you must state who did the action, Paul implies that “God” did it by using the destroyer. Alternate translation: “God used the destroyer to destroy them” (See: Active or Passive)

τοῦ ὀλοθρευτοῦ

Here, destroyer refers to an angelic messenger whom God sends to “destroy.” Sometimes, this angel is called “the Angel of Death.” The stories that Paul refers to do not explicitly mention the destroyer, but Paul understands the destroyer to be the one who acts out God’s judgment by bringing a plague and killing Israelites. If your readers would misunderstand the destroyer, you could use a word or phrase that refers to a spiritual being that “destroys.” However, this spiritual being must be one whom God could send. Alternate translation: “the angel of death” or “a destroying angel” (See: Translate Unknowns)

1 Corinthians 10:11

ταῦτα

Here, these things refers back to what Paul has said about the Israelites in 10:7–10. If your readers would misunderstand these things you could clarify what the phrase refers to. Alternate translation: “the events that I have mentioned” (See: Pronouns — When to Use Them)

τυπικῶς

Just as in 10:6, examples here refers to how the stories about the Israelites function as examples or “illustrations” for the believers who hear or read those stories. If your readers would misunderstand examples, you could use a comparable word or phrase and compare with how you translated “examples” in 10:6. Alternate translation: “as patterns” or “as models” (See: Translate Unknowns)

δὲ

Here, but introduces a further development. It does not contrast with the previous clause. If your readers would misunderstand but, you could express the idea with a word or phrase that introduces a further development. Alternate translation: “and” or “and then” (See: Connecting Words and Phrases)

ἐγράφη

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than focusing on the person doing the “writing.” If you must state who does the action, Paul implies that “Moses” or “someone” did it. Alternate translation: “a person wrote them” or “Moses wrote them” (See: Active or Passive)

πρὸς νουθεσίαν ἡμῶν

If your language does not use an abstract noun for the idea behind admonition, you could express the idea by using a verb such as “admonish.” Alternate translation: “to admonish us” (See: Abstract Nouns)

εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν

Here Paul speaks as if the end of the ages could come on somebody. By speaking as if the end of the ages were something that could come, Paul expresses the idea that he and the Corinthians are living during the end of the ages. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “who live during the end of the ages” (See: Metaphor)

εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν

Here, the end of the ages refers to the last period in the history of the world. It also means that this last period has been the goal of all the previous events. If your language has a way to refer to the last period in the history of the world, you could use it here. If your language has a way to refer to the end of the world, you could express the idea by stating that the end of the world will happen soon. Alternate translation: “to whom the end of the world is coming soon” or “on whom the end times have come” (See: Idiom)

1 Corinthians 10:12

ἑστάναι…μὴ πέσῃ

Here someone who stands is someone who is strong and faithful when following Jesus. People who fall are those who fail to faithfully follow Jesus and whom God punishes, just like he punished the Israelites. “Standing” and “falling” physically represent the spiritual state of the person. If your readers would misunderstand stands and fall, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he has firm footing … he might not slip” or “he acts faithfully … he might not fail” (See: Metaphor)

βλεπέτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using words such as “should” or “needs to.” Alternate translation: “he needs to be careful that” (See: Imperatives — Other Uses)

ἑστάναι, βλεπέτω μὴ πέσῃ

Although he and him are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand he and him, you could use nongendered words or refer to both genders. Alternate translation: “he or she stands, let him or her be careful that he or she might not fall” (See: When Masculine Words Include Women)

1 Corinthians 10:13

πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος

If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “The only temptations that have seized you are those that are common to humanity” (See: Connect — Exception Clauses)

πειρασμὸς ὑμᾶς οὐκ εἴληφεν

Here, a temptation is spoken of figuratively as though it were a person who could “seize” someone. If this might be confusing for your readers, you could express this meaning in a nonfigurative way. Alternate translation: “You have encountered no temptation” or “No temptation has tempted you” (See: Personification)

πειρασμὸς…οὐκ…σὺν τῷ πειρασμῷ

If your language does not use an abstract noun for the idea behind temptation, you could express the idea by using a verb such as “tempt.” Alternate translation: “Nothing that is tempting … with what is tempting you” (See: Abstract Nouns)

ἀνθρώπινος

Something that is common to humanity is something that many humans experience, and it is not unique to one or two people. If your readers would misunderstand what is common to humanity, you could use a comparable phrase or express the idea nonfiguratively. Alternate translation: “what is usual for humans” or “what other people experience” (See: Idiom)

ὑμᾶς πειρασθῆναι

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are tempted rather than focusing on who or what does the “tempting.” If you must state who does the action, Paul implies that “someone” or “something” does it. Alternate translation: “someone to tempt you” or “anybody to tempt you” (See: Active or Passive)

ὑπὲρ ὃ δύνασθε

Here Paul speaks as if a temptation could be beyond what the Corinthians are able to handle. By speaking as if the temptation is too far in distance, Paul emphasizes that a temptation that is beyond would be one that the Corinthians could not resist, just as they could not reach a place that is beyond them. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “above what you are able” or “so that you are not able” (See: Metaphor)

δύνασθε

Here Paul omits what the Corinthians are able to do. If your language would state what they are able to do, you could include a word or phrase that would be used for “resisting” a temptation. Alternate translation: “you are able to withstand” or “you are able to endure” (See: Ellipsis)

τὴν ἔκβασιν

Here Paul speaks of a temptation as if it were a trap that had a way of escape. By speaking in this way, Paul tells the Corinthians that God always provides a way to deal with a temptation, just as if a trap always had a way of escape. If your readers would misunderstand way of escape, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the way out” or “the way to withstand it” (See: Metaphor)

τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν

Here, so that you will be able to endure it could: (1) state the result of God giving the way of escape. Alternate translation: “the way of escape, with the result that you will be able to endure it” (2) define the way of escape. Alternate translation: “the way of escape, which is being able to endure it” (See: Connect — Goal (Purpose) Relationship)

1 Corinthians 10:14

ἀγαπητοί μου

φεύγετε ἀπὸ

Just as in 6:18, here Paul wants the Corinthians to avoid idolatry as urgently as if it were an enemy or danger that they might flee from. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “carefully stay away from” or “fight against” (See: Metaphor)

τῆς εἰδωλολατρίας

If your language does not use an abstract noun for the idea behind idolatry, you could express the idea by using a phrase such as “worshiping other gods” or “serving idols.” Alternate translation: “serving idols” or “worshiping idols” (See: Abstract Nouns)

1 Corinthians 10:15

ὡς φρονίμοις

Paul here uses as, but he means that he thinks he really is speaking to sensible people. If your language does not use as if what it introduces is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea by identifying the Corinthians as sensible people. Alternate translation: “to you like this because you are sensible people” Corinthians as sensible people. Alternate translation: “to you like this because you are sensible people” or “like someone who is talking to reasonable people” (See: Connect — Factual Conditions)

ὅ φημι

Here, what I say refers to what Paul is about to say in the next verses (especially 10:16–22). If your readers would misunderstand what I say, you could use a form that naturally refers to the next sentences. Alternate translation: “what I will say” (See: Pronouns — When to Use Them)

1 Corinthians 10:16

τὸ ποτήριον τῆς εὐλογίας

Here Paul uses the possessive form to describe a cup that is characterized by blessing. This phrase identifies a specific cup, here, the cup used in the Lord’s Supper. If your language does not use the possessive form to express that idea, you could identify the cup as the one used in the Lord’s Supper. Alternate translation: “The cup in the Lord’s Supper” (See: Possession)

τὸ ποτήριον

Here the Corinthians would have understood cup to refer to the drink inside the cup, which in Paul’s culture would have been wine. If your readers would misunderstand cup, you could more explicitly refer to what would be in the cup. Alternate translation: “The drink” or “The wine” (See: Metonymy)

τῆς εὐλογίας

If your language does not use an abstract noun for the idea behind blessing, you could express the idea by using a verb such as “bless.” Alternate translation: “that blesses and” (See: Abstract Nouns)

εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ Χριστοῦ?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, it is.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “we bless is certainly a sharing of the blood of Christ.” (See: Rhetorical Question)

κοινωνία…τοῦ αἵματος τοῦ Χριστοῦ…κοινωνία τοῦ σώματος τοῦ Χριστοῦ

Here Paul uses the possessive form to describe a sharing that “shares in” the blood and body of Christ. This could refer primarily to: (1) communion in or union with Christ himself. Alternate translation: “communion with the blood of Christ … communion with the body of Christ” (2) being joined together with other believers, which comes from sharing in the blood and body of Christ. Alternate translation: “sharing in fellowship based on the blood of Christ … sharing in fellowship based on the body of Christ” (See: Possession)

κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, it is.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “we break is certainly a sharing of the body of Christ.” (See: Rhetorical Question)

κλῶμεν

Here, to break bread refers to taking a large loaf and splitting it up into pieces so that many people can eat the pieces. By using we break, Paul is referring to many people together eating bread. If your readers would misunderstand we break, you could use a word or phrase in your language that refers to how people eat bread while still emphasizing that many people eat the bread. Alternate translation: “we eat together” (See: Translate Unknowns)

1 Corinthians 10:17

ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν; οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν

Here Paul presents his argument by stating a premise, a conclusion, and then another premise. If your language would naturally state both premises before the conclusion, you could rearrange these clauses. Alternate translation: “Because there is one bread, and we all partake from the one bread, we who are many are one body” (See: Information Structure)

εἷς ἄρτος…τοῦ ἑνὸς ἄρτου

Here Paul speaks of one bread because he has in mind one “loaf” of bread from which we would eat pieces. If your readers would misunderstand one bread, you could use a word or phrase that refers to one loaf of bread. Alternate translation: “there is one loaf … the one loaf” (See: Translate Unknowns)

ἓν σῶμα οἱ πολλοί ἐσμεν

Here Paul is speaking as if those who partake from the one bread together share one body. He speaks in this way to emphasize the unity that these people have when they eat the one bread, which is as close as if they had only one body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “we who are many share all things together” or “we who are many are united together” (See: Metaphor)

1 Corinthians 10:18

τὸν Ἰσραὴλ κατὰ σάρκα

Here, according to the flesh identifies Israel as a reference to the people who are physically descended from Abraham and part of the nation of Israel. If your readers would misunderstand according to the flesh, you could use a word or phrase that refers to physical descent or genealogy. Alternate translation: “ethnic Israel” or “Israel by physical descent” (See: Idiom)

οὐχὶ οἱ ἐσθίοντες τὰς θυσίας, κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, they are.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “those who are eating the sacrifices are certainly partakers of the altar.” (See: Rhetorical Question)

οἱ ἐσθίοντες τὰς θυσίας

Here Paul refers to how the priests would offer some of a sacrifice to God, while the person who gave the sacrifice and others with that person would eat the rest. In this way, the person who gave the sacrifice shared the food with God and with others. If your readers would misunderstand who are eating the sacrifices, you could clarify what Paul has in mind in the text or in a footnote. Alternate translation: “those who eat the rest of the sacrifices after the priest has offered the best parts to God” (See: Assumed Knowledge and Implicit Information)

κοινωνοὶ τοῦ θυσιαστηρίου

Here Paul uses the possessive form to describe partakers who “partake in” the altar. This could refer primarily to: (1) “partaking” in or coming into union with the altar and what it represents. Alternate translation: “partaking in the altar” (2) being joined together with other Israelites, which comes from “partaking” in the altar. Alternate translation: “partaking in fellowship based on the altar” (See: Possession)

τοῦ θυσιαστηρίου

Here Paul uses altar as a way to refer to the altar itself and what the priests did at the altar, including sacrificing animals to God. If your readers would misunderstand altar, you could clarify that Paul has in mind what happens at the altar. Alternate translation: “of the worship of God at the altar” (See: Synecdoche)

1 Corinthians 10:19

τί οὖν φημι? ὅτι

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question introduces a clarifying statement from Paul. If your readers would misunderstand this question, you could express the idea with a statement that introduces a clarification. Alternate translation: “Here is what I want to clarify: is it true that” (See: Rhetorical Question)

τί οὖν φημι

Here Paul is referring to what he has said in his argument about idols and things sacrificed to them. If your readers would misunderstand that Paul is referring to what he has said so far, you could express that more clearly. Alternate translation: “What does what I have argued imply, then” (See: Pronouns — When to Use Them)

εἰδωλόθυτόν

Just as in 8:1, here Paul speaks about animals that are slaughtered, offered to a god, and then eaten. For many people in Paul’s culture, this was the only meat that was available for them to eat. In many cases, people would eat this meat at a god’s temple or shrine. However, sometimes the meat could be sold to people who would then eat it in their homes. In the next verses, Paul will speak about whether and how Christians should eat or not eat this meat. If your language has a specific word or phrase for meat from an animal that has been offered to a god, you could use it here. If your language does not have such a word, you could use a descriptive phrase. Alternate translation: “meat from animals sacrificed to idols” (See: Translate Unknowns)

εἰδωλόθυτόν

οὖν…ὅτι εἰδωλόθυτόν τὶ ἐστιν, ἢ ὅτι εἴδωλόν τὶ ἐστιν?

τὶ ἐστιν

Here, is anything could ask about: (1) whether food sacrificed idols and an idol are significant or important. Alternate translation: “is significant … is significant” (2) whether food sacrificed to idols and an idol are real or not. Alternate translation: “is real … is real”

1 Corinthians 10:20

ἀλλ’ ὅτι

Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply some from the previous verse (10:19). Alternate translation: “Rather, I am saying that” (See: Ellipsis)

ὅτι ἃ θύουσιν τὰ ἔθνη…θύουσιν

Here Paul states the object before the verb. If your language would always put the object after the verb, you could rearrange this clause. Alternate translation: “that the Gentiles sacrifice what they sacrifice” (See: Information Structure)

δὲ

Here, But introduces a development in the argument. It does not introduce a strong contrast. If your readers would misunderstand But, you could use a word or phrase that introduces the next step in an argument. Alternate translation: “Now” (See: Connecting Words and Phrases)

κοινωνοὺς τῶν δαιμονίων

Here Paul uses the possessive form to describe partakers who “partake in” the demons. This could refer primarily to: (1) “partaking” in or joining in union with the demons. Alternate translation: “partaking in the demons” (2) being joined together with nonbelievers, which comes from “partaking” in the demons. Alternate translation: “partaking in fellowship based on the demons” (See: Possession)

1 Corinthians 10:21

οὐ δύνασθε…πίνειν…οὐ δύνασθε τραπέζης…μετέχειν

Here Paul states that they are not able to do both of these things even though he knows that they can physically do both of these things. The Corinthians would have understood him to mean that it is shocking and unthinkable to do both of these things. If your readers would misunderstand You are not able, you could express the idea with a strong command or a statement of how bad doing both these things would be. Alternate translation: “You should never drink … You should never partake of the table” or “It is very wrong to drink … It is very wrong to partake of the table” (See: Hyperbole)

ποτήριον

Here the Corinthians would have understood cup to refer to the drink inside the cup, which in Paul’s culture would have been wine. If your readers would misunderstand cup, you could more explicitly refer to what would be in the cup. Alternate translation: “the drink … the drink” or “the wine in the cup … the wine in the cup” (See: Metonymy)

ποτήριον Κυρίου…ποτήριον δαιμονίων…τραπέζης Κυρίου…τραπέζης δαιμονίων.

Here Paul uses the possessive form to describe “cups” and “tables” that are associated with the Lord or with demons. The cup and the table would be used in ceremonies or worship connected to either the Lord or the demons. If your language does not use the possessive form to express that idea, you could state it in another way. Alternate translation: “the cup used to worship the Lord … the cup used to worship demons … of the table used to worship the Lord … of the table used to worship demons” (See: Possession)

τραπέζης

Here the Corinthians would have understood table to refer to the food on the table. If your readers would misunderstand table, you could more explicitly refer to what would be on the table. Alternate translation: “of the bread … of the bread” or “of the food on the table … of the food on the table” (See: Metonymy)

1 Corinthians 10:22

ἢ παραζηλοῦμεν τὸν Κύριον

The word Or introduces an alternate to what Paul speaks about in 10:21. If they do indeed participate in meals connected to the Lord and also meals connected to demons, they will provoke the Lord to jealousy. If your readers would misunderstand Or, you could use a word or phrase that signifies a contrast or gives an alternative. Alternate translation: “If we do both of these things, do we not provoke the Lord to jealousy” (See: Connecting Words and Phrases)

ἢ παραζηλοῦμεν τὸν Κύριον?

παραζηλοῦμεν τὸν Κύριον

If your language does not use an abstract noun for the idea behind jealousy, you could express the idea by using an adjective such as “jealous.” Alternate translation: “do we provoke the Lord to be jealous” (See: Abstract Nouns)

μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν?

1 Corinthians 10:23

πάντα ἔξεστιν, ἀλλ’ οὐ πάντα συμφέρει. πάντα ἔξεστιν, ἀλλ’ οὐ πάντα οἰκοδομεῖ.

Here, just as in 6:12, Paul repeats All things {are} lawful for me to make two separate comments on the statement. By repeating All things {are} lawful for me, Paul emphasizes his qualifications or objections to this statement. If your language does not use repetition in this way, you could state All things {are} lawful for me once and include both comments after that. Alternate translation: ““All things are lawful for me,’ but not all things are beneficial, and not all things build up” (See: Doublet)

πάντα ἔξεστιν, ἀλλ’

In this verse, just as in 6:12, Paul twice quotes what some people in the Corinthian church are saying. By using quotation marks, the ULT indicates that these claims are quotations. If your readers would misunderstand All things {are} lawful for me and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after but. Alternate translation: “You say, ‘All things are lawful for me,’ but I respond that … You say, ‘All things are lawful for me,’ but I respond that” (See: Quotations and Quote Margins)

οὐ πάντα

Alternate translation: “only some things … only some things”

συμφέρει…οἰκοδομεῖ

Here Paul does not say to whom everything is not beneficial and who is the one who is not “built up.” He could be implying that it is: (1) other believers within the Corinthian community. Alternate translation: “are beneficial to others … build others up” (2) the person or people who say that All things are lawful. Alternate translation: “are beneficial for you … build you up” (See: Assumed Knowledge and Implicit Information)

οὐ πάντα οἰκοδομεῖ

Just as in 8:1, Paul here speaks as if believers were a building that one could build up. With this metaphor, he emphasizes that only some things help believers become stronger and more mature, just like building a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “not all things enable believers to grow” or “not all things edify” (See: Metaphor)

1 Corinthians 10:24

μηδεὶς…ζητείτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “No one should seek” (See: Imperatives — Other Uses)

ἑαυτοῦ

τὸ ἑαυτοῦ…ἀλλὰ τὸ τοῦ ἑτέρου

Here Paul speaks of a good that belongs to oneself or to another person. By this, he refers to what is good for oneself or for the other person. If your language does not use the possessive form to express that idea, you could clarify that the good is “for” somebody. Alternate translation: “what is good for himself, but what is good for the other person” (See: Possession)

ἀλλὰ τὸ τοῦ ἑτέρου

This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the first half of the verse. Alternate translation: “but let each person seek the good of the other person” (See: Ellipsis)

τοῦ ἑτέρου

Paul is speaking of other people in general, not of one particular other person. If your readers would misunderstand the other person, you could use a form that does refer generically to people in your language. Alternate translation: “of every other person” (See: Generic Noun Phrases)

1 Corinthians 10:25

ἐν μακέλλῳ

Here, the market is the public place where meat and other foods were sold. At least sometimes, meat that came from sacrifices to idols would be sold in this market. If your readers would misunderstand why Paul is speaking about the market, you could include a footnote to explain the context. (See: Assumed Knowledge and Implicit Information)

πωλούμενον

ἀνακρίνοντες

Here Paul does not state what they are asking about, since the Corinthians would have understood him without these words. He implies that they would be asking about whether the food has been involved in idol worship or not. If your readers would misunderstand asking, or if you need to provide an object for asking, you could explicitly state what Paul implies. Alternate translation: “asking about its origin” or “asking about whether someone has offered it to an idol” (See: Ellipsis)

ἀνακρίνοντες διὰ τὴν συνείδησιν

Here, for the sake of conscience could give the reason for: (1) the asking. In this case, Paul is saying that the asking is for the sake of conscience, but they should not be worried about conscience in this case. Alternate translation: “asking on account of the conscience” (2) why they can Eat everything without asking. In this case, Paul is saying that they should eat without asking because if they did ask, their conscience might condemn them. Alternate translation: “asking. Do this for the sake of the conscience” (See: Connect — Reason-and-Result Relationship)

τὴν συνείδησιν

Here, the conscience identifies the conscience of the people who are buying the food in the market. If your readers would misunderstand the conscience, you could express the idea with a form that more clearly identifies the conscience as belonging to the people who buy the food. Alternate translation: “your consciences” (See: Pronouns — When to Use Them)

1 Corinthians 10:26

γὰρ

In Paul’s culture, For a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see Psalm 24:1). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament,” or “For it says in the book of Psalms,” (See: Quotations and Quote Margins)

τοῦ Κυρίου γὰρ ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς

If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “For it says that the earth is the Lord’s, and the fullness of it” (See: Direct and Indirect Quotations)

τοῦ Κυρίου…ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς

Here, the passage that Paul quotes includes a second thing that is the Lord’s after the earth. In the author’s culture, this was good poetic style. If your readers would misunderstand the structure, you could put the earth and the fullness of it together. Alternate translation: “the earth and the fullness of it are the Lord’s” (See: Information Structure)

καὶ τὸ πλήρωμα αὐτῆς

Here Paul omits some words that may be required in your language to make a full sentence. You could supply words from the first half of the verse to complete the thought. Alternate translation: “and the fullness of it is also the Lord’s” (See: Ellipsis)

τὸ πλήρωμα αὐτῆς

Here, fullness refers to everything that is connected with the earth, including people, animals, natural resources, and anything else that goes with the earth. Use a natural way to refer to everything connected with the earth in your language. Alternate translation: “everything in it” (See: Translate Unknowns)

1 Corinthians 10:27

εἴ

Here Paul uses If to introduce a true possibility. He means that an unbeliever might invite you and you might want to go, or this might not happen. He specifies the result for if the unbeliever does invite you and if you do want to go. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever.” Alternate translation: “Whenever” (See: Connect — Hypothetical Conditions)

καλεῖ ὑμᾶς

Here Paul implies that the unbeliever “invites them” to eat at the unbeliever’s house. If your readers would misunderstand invite you by itself, you could clarify what the invitation is for. Alternate translation: “invite you to eat at their home” (See: Assumed Knowledge and Implicit Information)

τὸ παρατιθέμενον ὑμῖν

Here, that is set before you refers physically to a waiter or servant “setting” food on the table in front of the person eating. If your readers would misunderstand this way of speaking about the food that one is served, you could use a comparable phrase. Alternate translation: “that is on the table” or “that they offer to you” (See: Idiom)

τὸ παρατιθέμενον

ἀνακρίνοντες

Just as in 10:25, here Paul does not state what they are asking questions about, since the Corinthians would have understood him without these words. He implies that they would be asking questions about whether the food has been involved in idol worship or not. If your readers would misunderstand asking questions, or if you need to provide an object for asking questions, you could explicitly state what Paul implies. Alternate translation: “asking questions about its origin” or “asking questions about whether someone has offered it to an idol” (See: Ellipsis)

ἀνακρίνοντες διὰ τὴν συνείδησιν

Just as in 10:25, for the sake of conscience could give the reason for: (1) asking questions. In this case, Paul is saying that asking questions is for the sake of the conscience, but they should not be worried about the conscience in this case. Alternate translation: “asking questions on account of the conscience” (2) why they can Eat everything without asking. In this case, Paul is saying that they should eat without asking because if they did ask, their conscience might condemn them. Alternate translation: “asking. Do this for the sake of the conscience” (See: Connect — Reason-and-Result Relationship)

τὴν συνείδησιν

Here,the conscience identifies the conscience of each of the people who are eating with unbelievers. If your readers would misunderstand the conscience, you could express the idea with a form that more clearly identifies the conscience as belonging to the person who is eating with unbelievers. Alternate translation: “your consciences” (See: Pronouns — When to Use Them)

1 Corinthians 10:28

ἐὰν

Here Paul uses if to introduce a true possibility. He means that someone might tell you that the food is offered in sacrifice, or someone might not. He specifies the result for if the someone does tell you. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever.” Alternate translation: “Whenever” (See: Connect — Hypothetical Conditions)

ὑμῖν εἴπῃ, τοῦτο ἱερόθυτόν ἐστιν

If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “says to you that the food was offered in sacrifice” (See: Direct and Indirect Quotations)

τοῦτο ἱερόθυτόν ἐστιν

If your language does not use an abstract noun for the idea behind sacrifice, you could express the idea by using a verb such as “sacrifice.” Alternate translation: “This is sacrificed” or “This is offered” (See: Abstract Nouns)

ἱερόθυτόν

Here, offered in sacrifice implies that the food was offered to an idol. If your readers would misunderstand this implication, you could state it explicitly. Alternate translation: “offered in sacrifice to an idol” (See: Assumed Knowledge and Implicit Information)

τὸν μηνύσαντα

Alternate translation: “who told you about it”

τὴν συνείδησιν

Here it is unclear whose conscience Paul is speaking about. If possible, preserve the ambiguity, because Paul will explain whose conscience he has in mind in the next verse. (See: When to Keep Information Implicit)

συνείδησιν

After conscience, some manuscripts include “For ‘the earth {is} the Lord’s, and the fullness of it.’” This seems to be an accidental repetition of 10:26. If possible, do not include this addition. (See: Textual Variants)

1 Corinthians 10:29

συνείδησιν δὲ λέγω, οὐχὶ

Alternate translation: “now the conscience I am talking about is not”

συνείδησιν…λέγω, οὐχὶ

Here Paul omits some words that may be required in your language to make a full sentence. If you need these words, you could supply a phrase such as “I mean.” Alternate translation: “when I say the conscience, I mean not” (See: Ellipsis)

τοῦ ἑτέρου

Here, the other person is the one who spoke about how the food was “offered in sacrifice” in 10:28. If your readers would misunderstand who the other person is, you could clarify to whom it refers. Alternate translation: “of the person who informed you” (See: Pronouns — When to Use Them)

γὰρ

Here, for introduces further support for the point that Paul was making in 10:25–27 about how “conscience” is not significant for eating food at someone’s house. This means that 10:28–29a interrupt the argument. For ways to mark this in your translation, see the chapter introduction. If your readers would misunderstand how for refers back to verse 27, you could add some words that clarify that Paul is returning to an earlier argument. Alternate translation: “In most cases, though,” (See: Connecting Words and Phrases)

ἡ ἐλευθερία μου

Here Paul begins speaking in the first person in order to present himself as an example. What he says in 10:33 confirms that this is why he uses the first person. If your readers would misunderstand the first person here, you could clarify that Paul is using himself as an example. Alternate translation: “my freedom, for example,” (See: First, Second or Third Person)

ἵνα τί…ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “it should not be.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “my freedom is certainly not judged by another’s conscience.” (See: Rhetorical Question)

ἵνα τί…ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on my freedom that is judged rather than focusing on another’s conscience, which does the “judging.” Alternate translation: “why does another’s conscience judge my freedom” (See: Active or Passive)

ἡ ἐλευθερία μου

If your language does not use an abstract noun for the idea behind freedom, you could express the idea by using a relative clause with an adjective such as “free.” Alternate translation: “what I am free to do” (See: Abstract Nouns)

1 Corinthians 10:30

εἰ

Here Paul uses If to introduce a true possibility. He means that someone might partake with gratitude, or someone might not. He specifies the result for if the person does partake with gratitude. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever” or “given that.” Alternate translation: “Whenever” (See: Connect — Hypothetical Conditions)

ἐγὼ…βλασφημοῦμαι…ἐγὼ

Here Paul continues speaking in the first person in order to present himself as an example. What he says in 10:33 confirms that this is why he uses the first person. If your readers would misunderstand the first person here, you could clarify that Paul is using himself as an example. Alternate translation: “I, for example, … am I insulted … I” (See: First, Second or Third Person)

χάριτι

If your language does not use an abstract noun for the idea behind gratitude, you could express the idea by using an adverb such as “gratefully” or an adjective such as “grateful.” Alternate translation: “gratefully” (See: Abstract Nouns)

τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “you should not be.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “I must not be insulted for that which I give thanks.” (See: Rhetorical Question)

βλασφημοῦμαι

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on himself, who is insulted, rather than focusing on the person doing the “insulting.” If you must state who does the action, Paul implies that some other person does it. Alternate translation: “do they insult me” or “does someone insult me” (See: Active or Passive)

1 Corinthians 10:31

οὖν

Here, Therefore introduces the conclusion of what Paul has argued in 8:1–10:30. If you have a way to introduce the conclusion to an entire section, you could use it here. Alternate translation: “In conclusion” (See: Connect — Reason-and-Result Relationship)

εἴτε…ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε

Paul is speaking as if “eating,” “drinking,” and “doing” things were hypothetical possibilities, but he means that the Corinthians will do these things. If your language does not state something as a possibility if it is certain or true and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “when you eat or drink, or when you do anything” (See: Connect — Factual Conditions)

εἰς δόξαν Θεοῦ

If your language does not use an abstract noun for the idea behind glory, you could express the idea by using a verb such as “glorify.” Alternate translation: “to glorify God” (See: Abstract Nouns)

1 Corinthians 10:32

ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε, καὶ Ἕλλησιν, καὶ τῇ ἐκκλησίᾳ τοῦ Θεοῦ

If your language does not use an abstract noun for the idea behind offense, you could express the idea by using a verb such as “offend.” Alternate translation: “Do not offend either Jews or Greeks or the church of God” (See: Abstract Nouns)

καὶ Ἰουδαίοις…καὶ Ἕλλησιν, καὶ τῇ ἐκκλησίᾳ τοῦ Θεοῦ

Here the three groups to which Paul refers would include every person in Paul’s context. The Jews are those who practice Jewish customs and faith, while the church of God refers to everyone who believes in Jesus the Messiah. The word Greeks includes everyone else. If your readers would misunderstand these three groups and think that Paul is leaving some people out, you could clarify that Paul includes everyone. Alternate translation: “to anyone, whether Jews or Greeks or the church of God” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 10:33

τὸ ἐμαυτοῦ σύμφορον…τὸ τῶν πολλῶν

Here Paul speaks of a benefit that belongs to him or to many others. By this, he refers to what is a benefit for himself or for the many others. If your language does not use the possessive form to express that idea, you could clarify that the benefit is “for” somebody. Alternate translation: “what is a benefit for me but what is a benefit for the many” (See: Possession)

τὸ ἐμαυτοῦ σύμφορον, ἀλλὰ τὸ τῶν πολλῶν

If your language does not use an abstract noun for the idea behind benefit, you could express the idea by using a verb such as “benefit.” Alternate translation: “what benefits me but what benefits the many” (See: Abstract Nouns)

τῶν πολλῶν

Paul is using the adjective many as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of many people” or “of everyone else” (See: Nominal Adjectives)

σωθῶσιν

1 Corinthians 11

1 Corinthians 11 General Notes

Structure and Formatting

On food (8:1–11:1)
- Both freedom and care for others (10:23–11:1)
On head coverings (11:2–16)
- Heads and honor (11:2–7)
- Order for men and women (11:8–12)
- Argument from nature (11:13–16)
On the Lord’s Supper (11:17-34)
- The problem at Corinth (11:17–22)
- The tradition from the Lord (11:23–26)
- Proper behavior at the Lord’s Supper (11:27–34)

Many translations include 11:1 as the conclusion of the last section of chapter 10. Consider whether translations your readers are familiar with do this or not.

Special Concepts in this Chapter

The head

Paul refers frequently to “the head” in 11:2–10. In some places, “head” refers to a person’s body part: his or her head (see the first occurrences of “head” in 11:4–5; see also 11:6–7; 11:10). In other places, “head” is used figuratively to refer to a specific kind of relationship between persons (see 11:3). Sometimes, it is not clear which use of “head” Paul intends, and perhaps it could be both (see especially the second occurrences of “head” in 11:4–5). See the notes on these verses for translation options in context. For the figurative meaning of “head,” see the section below on “Head as metaphor.” (See: head)

Women and men

Throughout 11:2–16, Paul uses words that could identify “women” and “men” in general or that could more specifically refer to “wives” and “husbands.” Further, Paul refers to the story about how God created the first man and the first woman as it is told in Genesis 2:15–25 (see 11:8–9). This means that Paul could be speaking about women and men in general, husbands and wives in general, or the first man and first woman whenever he uses the words “man” and “woman.” It is likely that Paul either meant women and men in general in every verse (the ULT models this option), or he had different nuances of the words “woman” and “man” in mind in different verses (the UST models this option). If your language has words that are general enough that they could indicate any of these possible nuances of “woman” and “man,” you could use those words in this chapter. (See: When Masculine Words Include Women)

Head coverings

Paul’s instructions in 11:2–16 about “head coverings” are not clear enough to indicate exactly what the Corinthians were doing or what exactly Paul wants them to do instead. There are multiple issues that are uncertain: (1) what is the “head covering” that Paul speaks about? (2) What does the “head covering” indicate in the Corinthians’ culture? (3) Why would some women uncover their heads?

First (1), the “head covering” can be understood in roughly three ways: (a) a cloth that was worn on the top and back of the head, (b) long hair itself (it is unclear how long it would need to be to count as “long”), or (c) a specific hairstyle. The UST generally follows the interpretation that argues that the head covering is a “cloth.” Other options are included in the notes.

Second (2), the “head covering” could be an indication of (a) proper gender distinctions between men (uncovered) and women (covered), (b) submission to authority (that is, a wife’s submission to her husband), or (c) the honor and respectability of the woman (and men who are related to her). Of course, the “head covering” could indicate several of these options.

Third (3), women in Corinth might have uncovered their heads for several reasons: (a) they thought that the work of Jesus had nullified the importance of gender, so head coverings that indicated gender distinctions were unnecessary; (b) they thought that, in church worship, there was no hierarchy of authority based on gender or marriage, so head coverings that indicated submission to authority were unnecessary; or (c) they considered the whole group of believers to be family, so head coverings that indicated honor and respectability in public were unnecessary. Of course, several of these reasons might be true.

The number of interpretations and options indicates again how little we know about what Paul is talking about in 11:2–16. If possible, your translation should allow for all these interpretations since the original text of 1 Corinthians also does. For specific translation options and comments on specific issues, see the notes on the verses.

“because of the angels”

In 11:10, Paul makes his claim that “the woman ought to have authority on the head,” and then he gives a reason: “because of the angels.” However, Paul does not state what about “angels” he has in mind. There are at least three important options for understanding what he could mean. First (1), sometimes the angels are described as those who oversee the order of the world and especially of worship. The woman having “authority on the head” would satisfy what the angels require for worship practices. Second (2), sometimes the angels are described as sexually attracted to earthly women. The woman “ought to have authority on the head” to keep the angels from acting or being tempted to act sexually with these women. Third (3), sometimes angels are described as involved in the worship of the community. The woman “ought to have authority on the head” as a sign of respect to them. Paul’s sentence does not specify anything beyond the fact that “the angels” are a reason for the “authority on the head,” so the best translation also expresses “the angels” as the reason without choosing between options. (See angel, archangel)

The issue with the Lord’s Supper

In 11:17–34, Paul corrects how the Corinthians are practicing the Lord’s Supper. Since the Corinthians would know the problem he is addressing, Paul himself is not very specific about it. The clearest hints about what the problem is can be found in 11:21 and 11:33. From these two verses, the problem with how the Corinthians are practicing the Lord’s Supper can be understood in primarily three ways. First (1), the people who arrived first began to eat right away without waiting for everyone else to gather. Because of this, they would have too much to eat and drink, and those who arrived later would not get enough. Second (2), some people, especially those who were more wealthy or powerful, would bring or receive special food and more of it than other people. Third (3), some people might not be showing hospitality or offering to share food with others who did not have their own houses or lots of food. If possible, your translation should allow for readers to accept several or all three of these possible understandings. See the notes for specific translation options, especially the notes on 11:21 and 11:33. (See: Lord’s Supper)

Important Figures of Speech in this Chapter

Rhetorical questions

In 11:13–15 and 22, Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: Rhetorical Question)

Head as metaphor

As noted above, “head” functions figuratively in 11:3–5. The two most common understandings are these: (1) “head” is a metaphor for authority, and (2) “head” is a metaphor for source. A third (3) option is to understand “head” as a metaphor for whom one represents or to whom one brings honor. Of course, some or all of these three options could be understood as part of the “head” metaphor. What is clear is that Paul uses “head” at least partly because he wants to connect the figurative use of “head” with the nonfigurative use of “head” for the body part. Because of this connection, you should try to express the “head” metaphor with a word that refers to the body part. For specific issues and translation options, see the notes on 11:3–5. (See: head and Metaphor)

Metaphor with bread and cup

In 11:24–25, Jesus identifies bread as “my body” and the wine in a cup as “the new covenant in my blood.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on 11:24–25 for translation possibilities. (See: body, blood, bread, and Metaphor)

Legal language

In 11:27–32, Paul uses a number of words that would normally be used in a court of law or in other legal settings. These words include “guilty,” “examine,” “discern,” “judge,” and “condemn.” If possible, use words related to legal settings or courts of law in your translation of these verses.

Other Possible Translation Difficulties in this Chapter

Translating gendered words

In 11:2–16, Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that could refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders. (See: When Masculine Words Include Women)

Are 11:8–9 a parenthesis?

Some translations mark 11:8–9 as an interruption or parenthesis in Paul’s argument. They do this because 11:10 seems to draw a conclusion from the point made at the end of 11:7. However, it is also quite possible that 11:10 draws its conclusion from all of 11:7–9. Because of that, neither the UST nor the ULT marks 11:8–9 as a parenthesis. Consider whether translations your readers are familiar with use parentheses here or not.

Different accounts of the Last Supper

In 11:23–25, Paul recounts the tradition of the Last Supper, which is the last meal Jesus had with his closest disciples before he was arrested and put to death. Paul uses this story to explain how the Corinthians should act at the Lord’s Supper, so he considers the Last Supper the time when Jesus began the practice of what we call the Lord’s Supper. The same story can be found in very similar form in Luke 22:19–20 and in slightly different form in Matthew 26:26–29 and Mark 14:22–25. You should translate the story as you find it here without making it the same as the other accounts.

“First, …”

In 11:18, Paul uses “first” to introduce his instructions about the Lord’s Supper. However, he never goes on to use “second.” Most likely, he did not think he had enough time or space to cover further commands, which would have been about the Lord’s Supper, related issues of worship, or something else. In 11:34, he says “Now {about} the remaining things, I will give directions when I come.” Perhaps these “remaining things” included what he planned to introduce with “second” and “third” but never did. Consider whether your readers would be confused by a “first” without a “second.” If so, you could make it clearer that 11:34 refers to “second” (and so on) instructions.

1 Corinthians 11:1

μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ

Alternate translation: “Imitate me, just as I also imitate Christ”

1 Corinthians 11:2

δὲ

Here, Now introduces a whole new section in Paul’s argument. He Now begins speaking about proper behavior during worship. If your readers would misunderstand Now, you could use a word or phrase that introduces a new topic or leave it untranslated. Alternate translation: “Next,” (See: Connecting Words and Phrases)

μου

Here, me refers specifically to what Paul teaches and how Paul behaves. If your readers would misunderstand me, you could clarify exactly what about me Paul has in mind. Alternate translation: “my doctrine and behavior” (See: Metonymy)

πάντα

Here, all things refers to anything the Corinthians might do. If your readers would misunderstand in all things, you could use a word or phrase that expresses the same idea in your language. Alternate translation: “all the time” or “when you do anything” (See: Idiom)

τὰς παραδόσεις κατέχετε

Here Paul speaks as if the traditions were something physical that the Corinthians would hold firmly to. By using this figure of speech, Paul wishes to emphasize that the Corinthians are believing the traditions and acting in line with them as carefully and consistently as if they were physically holding on to them. If your readers would misunderstand hold firmly, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you keep the traditions” or “you follow the traditions” (See: Metaphor)

τὰς παραδόσεις

If your language does not use an abstract noun for the idea behind traditions, you could express the idea by using a relative clause with a verb such as “teach” or “learn.” Alternate translation: “to the things you learned from me” (See: Abstract Nouns)

παρέδωκα ὑμῖν

Here Paul speaks as if the traditions were a physical object that he delivered to the Corinthians. By speaking in this way, he emphasizes that he truly taught them the traditions, and they now know these traditions as well as if they held them in their hands. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I instructed you” or “I told them to you” (See: Metaphor)

1 Corinthians 11:3

δὲ

Here, Now could introduce: (1) a new topic or a new focus on a specific issue. Alternate translation: “Particularly,” (2) a contrast with 11:2, which would imply that here the Corinthians are not “holding firmly to the traditions.” Alternate translation: “However,” (See: Connecting Words and Phrases)

παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ Θεός

Here Paul speaks as if someone could be the head of someone else. This is an important metaphor that Paul uses in many places, and it might contain elements of both of the possibilities in this note, so preserve the metaphor if possible. This figure of speech could refer to how the head: (1) functions as the source of life and existence for the body. The person who is identified as the head would function as the source of life and existence for the other person, and the other person is connected to the head. Alternate translation: “Christ is the source of every man, and the man is the source of a woman, and God is the source of Christ” (2) functions as the leader or director of the body. The person who is identified as the head would function as the authority over or leader of the other person. Alternate translation: “Christ has authority over every man, and the man has authority over a woman, and God has authority over Christ” (See: Metaphor)

παντὸς ἀνδρὸς

Here, every man could refer to: (1) male people. Paul is not saying that Christ is not the head of female people, but he is claiming that he is the head of male people. Alternate translation: “of every male person” (2) people in general, even though the word is masculine. Alternate translation: “of every person” (See: When Masculine Words Include Women)

γυναικὸς ὁ ἀνήρ

Here, man and woman could refer to: (1) a man and woman who are married to each other. Alternate translation: “the husband is … of his wife” (2) any people who are male and female. Alternate translation: “the male person is … of a female person” (See: Assumed Knowledge and Implicit Information)

κεφαλὴ…γυναικὸς ὁ ἀνήρ

Paul is speaking of “men” and “women” in general, not of one particular man and woman. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “each man is the head of his woman” or “each man is the head of each woman” (See: Generic Noun Phrases)

1 Corinthians 11:4

κατὰ κεφαλῆς ἔχων

Here, having something on his head happens at the same time as praying or prophesying. If your readers would misunderstand the relationship between these events, you could use a word or phrase that indicates that the events happen at the same time. Alternate translation: “while he has something on his head” (See: Connect — Simultaneous Time Relationship)

κατὰ κεφαλῆς ἔχων

Here, something on his head refers to a piece of clothing that would be worn on the top and back of the head. The phrase does not refer to hair or to some piece of clothing that obscures the face. Paul does not clarify, however, what kind of clothing this might be. If possible, use a general phrase that could refer to clothing. Alternate translation: “having a covering on his head” (See: Assumed Knowledge and Implicit Information)

καταισχύνει

Here, dishonors is a word that refers to shaming someone else or causing them to lose honor. Use a word or phrase in your language that refers to this idea. Alternate translation: “shames” or “takes honor away from” (See: Translate Unknowns)

τὴν κεφαλὴν αὐτοῦ

Here, his head could refer to: (1) how 11:3 states that “Christ is the head of every man.” The phrase his head thus refers to “Christ” as the head of the man. Alternate translation: “Christ, his head” (2) the man’s physical head, which would mean that the man dishonors “himself.” Alternate translation: “his own head” or “himself” (See: Metaphor)

1 Corinthians 11:5

ἀκατακαλύπτῳ τῇ κεφαλῇ

Here, with the head uncovered could refer to: (1) not wearing a piece of clothing on the hair and back of the head. This piece of clothing would be similar to the one discussed in the last verse. Alternate translation: “without a cloth on the head” (2) not putting the hair up in a traditional hairstyle but instead letting it flow freely. Alternate translation: “with her hair unbound” (See: Assumed Knowledge and Implicit Information)

τῇ κεφαλῇ

Here the Corinthians would have understood the head to refer to the head of the woman. If your readers would understand this, you could include a possessive word that clarifies whose head is in view. Alternate translation: “with her head” (See: Possession)

καταισχύνει

τὴν κεφαλὴν αὐτῆς

Here, her head could refer to: (1) how 11:3 states that “the man {is} the head of a woman.” The phrase her head thus refers to “the man” as the head of the woman. This man would be the woman’s husband. Alternate translation: “her husband, her head” (2) again how 11:3 states that “the man is the head of a woman.” In this case, “the man” would refer to men in general. Alternate translation: “every man, her head” (3) the woman’s physical head, which would mean that the woman dishonors “herself.” Alternate translation: “her own head” or “herself” (See: Metaphor)

ἐστιν

Here, it refers back to having the head uncovered. If your readers would misunderstand what it refers to, you could state it more clearly. Alternate translation: “having the head uncovered is” (See: Pronouns — When to Use Them)

ἓν…ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ

Here, one and the same thing is a way to say that two things are similar or identical. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “it is the same thing as having been shaved” or “this is just like having been shaved” (See: Idiom)

τῇ ἐξυρημένῃ

Here, having been shaved refers to the head. If you need to clarify what is being shaved, you could include head. Alternate translation: “as her head having been shaved” (See: Ellipsis)

τῇ ἐξυρημένῃ

In Paul’s culture, a woman with a shaved head would experience shame and dishonor, and Paul assumes this for the sake of his argument. If that is not true in your culture, you might need to clarify that a shaved head was shameful for a woman. Alternate translation: “as having been shamefully shaved” (See: Assumed Knowledge and Implicit Information)

τῇ ἐξυρημένῃ

1 Corinthians 11:6

εἰ

Here Paul uses if to introduce a true possibility. He means that a woman might cover her head, or she might not. He specifies the result for if the woman does not cover her head. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever.” Alternate translation: “whenever” (See: Connect — Hypothetical Conditions)

οὐ κατακαλύπτεται…κατακαλυπτέσθω

Just as in 11:5, not “covering” the head could refer to: (1) not wearing a piece of clothing on the hair and back of the head. Alternate translation: “does not wear a cloth on her head … let her wear a cloth on her head” (2) not putting the hair up in a traditional hairstyle but instead letting it flow freely. Alternate translation: “loosens her hair … let her bind up her hair” (See: Assumed Knowledge and Implicit Information)

καὶ κειράσθω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “needs to.” Alternate translation: “her hair also needs to be cut off” (See: Imperatives — Other Uses)

καὶ κειράσθω

εἰ

Paul is speaking as if this was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “because it is” or “since it is” (See: Connect — Factual Conditions)

τὸ κείρασθαι ἢ ξυρᾶσθαι

Here, to have her hair cut off refers to how hair is trimmed or cut much shorter. The phrase to be shaved refers to how hair can be cut so short that it is no longer visible. If your language has separate words for these two actions, you can use them here. If your language has only one word for cutting hair short, you could use just one word here. Alternate translation: “to have her hair cut short” (See: Doublet)

τὸ κείρασθαι ἢ ξυρᾶσθαι

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the hair that is cut off or shaved rather than focusing on the person doing the “cutting” or “shaving.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “to have someone cut her hair off or to shave her” (See: Active or Passive)

κατακαλυπτέσθω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “needs to.” Alternate translation: “she needs to cover her head” (See: Imperatives — Other Uses)

1 Corinthians 11:7

γὰρ

Here, For introduces further reasons why what Paul has argued about “covering heads” is true. If your readers would misunderstand For, you could leave it untranslated or use a word or phrase that introduces further reasons. Alternate translation: “Here are more reasons why” (See: Connecting Words and Phrases)

οὐκ ὀφείλει

This could indicate that the man: (1) should not cover his head. Alternate translation: “must not” (2) is not required to cover his head, but he can do what he wants to do. Alternate translation: “is under no obligation”

κατακαλύπτεσθαι τὴν κεφαλήν

Here, to cover his head refers to using a piece of clothing that would be worn on the top and back of the head. The phrase does not refer to hair or to some piece of clothing that obscures the face. Paul does not clarify, however, what kind of clothing this might be. If possible, use a general phrase that could refer to clothing. Alternate translation: “have a covering on his head” (See: Assumed Knowledge and Implicit Information)

ὑπάρχων

Here, being introduces a clause that gives a reason or basis for what he has already said. If your readers would misunderstand this connection, you could use a word or phrase that introduces a reason or basis. Alternate translation: “since he is” (See: Connect — Reason-and-Result Relationship)

εἰκὼν καὶ δόξα Θεοῦ

If your language does not use abstract nouns for the ideas behind image and glory, you could express the idea by using verbs such as “reflect” and “glorify.” Alternate translation: “one who reflects and glorifies God” (See: Abstract Nouns)

ἡ γυνὴ…δόξα ἀνδρός ἐστιν

Here, woman and man could refer to: (1) a woman and man who are married to each other. Alternate translation: “the wife is the glory of the husband” (2) any people who are male and female. Alternate translation: “the female person is the glory of the male person” (See: Assumed Knowledge and Implicit Information)

ἡ γυνὴ…δόξα ἀνδρός ἐστιν

Paul is speaking of “women” and “men” in general, not of one particular woman and man. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “each woman is the glory of her man” or “women are the glory of men” (See: Generic Noun Phrases)

δόξα ἀνδρός

If your language does not use an abstract noun for the idea behind glory, you could express the idea by using a verb such as “glorify.” Alternate translation: “the one who glorifies man” (See: Abstract Nouns)

1 Corinthians 11:8

γάρ

Here, For introduces a basis for what Paul has claimed in 11:7, most specifically for the claim that “woman is the glory of man.” In 11:10, Paul gives the result of what he has claimed in 11:7. Because of this, in some languages 11:7–8 might seem like they interrupt the logic or argument. If that is true in your language, you could mark 11:7–8 as an interruption by using parentheses or some other natural form in your language. Alternate translation: “As a side note,” or “By the way,” (See: Connect — Reason-and-Result Relationship)

οὐ…ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ ἐξ ἀνδρός.

Here Paul is speaking about a man and a woman. These words could refer to: (1) the first man and woman that God created: Adam and Eve. In the story in Genesis 2:18–25, God has already made Adam. He makes Adam sleep, takes a rib from his side, and uses it to create a woman, Eve. In this sense, woman {is} from man. Alternate translation: “the first man was not from the first woman, but the first woman was from the first man” (2) “men” and “women” in general. In this case, Paul would be referring to the role that men play in procreation. Alternate translation: “men do not come from women, but women come from men” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 11:9

καὶ γὰρ

Here, For indeed introduces a second basis for what Paul has claimed in 11:7, most specifically for the claim that “woman is the glory of man.” In 11:10. However, Paul gives the result of what he has claimed in 11:7 in 11:10. Because of this, in some languages 11:7–8 might seem like they interrupt the logic or argument. If that is true in your language, you could mark 11:7–8 as an interruption by using parentheses or some other natural form in your language. Alternate translation: “As another side note,” or “Also by the way,” (See: Connect — Reason-and-Result Relationship)

οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ διὰ τὸν ἄνδρα

Again, Paul is speaking about a man and a woman. Just as in 11:8, these words could refer to: (1) the first man and woman that God created: Adam and Eve. In the story in Genesis 2:18–25, God has already made Adam. God then has Adam name all the animals, but there was no “helper” for Adam. God then makes Eve as a “helper” for Adam. Alternate translation: “the first man was not created for the first woman, but the first woman was created for the first man” (2) “men” and “women” in general. In this case, Paul would be referring to the relationship between males and females in general or to the specific relationship between husbands and wives. Alternate translation: “men were not created for women, but women for men” or “husbands were not created for wives, but wives for husbands” (See: Assumed Knowledge and Implicit Information)

οὐκ ἐκτίσθη ἀνὴρ

γυνὴ διὰ τὸν ἄνδρα

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (was created). If your language does need these words, you can supply them from that clause. Alternate translation: “woman was created for the man” (See: Ellipsis)

1 Corinthians 11:10

διὰ τοῦτο…ἡ γυνὴ…διὰ τοὺς ἀγγέλους

Here, For this reason could refer to: (1) both what Paul said in 11:7 about how “the woman is the glory of man” and what he will say at the end of this verse about the angels. Alternate translation: “Because of how the woman is the glory of the man and because of the angels, the woman” (2) just what Paul has said in 11:7 about how “the woman is the glory of man.” Alternate translation: “Because of what I have said, the woman … because of the angels” (3) just what Paul will say at the end of the verse about the angels. Alternate translation: “For this reason, that is, because of the angels, the woman” (See: Connect — Reason-and-Result Relationship)

ἡ γυνὴ

Here, the woman could refer to: (1) a female person. Alternate translation: “the female person” (2) a wife. Alternate translation: “the wife” (See: Assumed Knowledge and Implicit Information)

ἡ γυνὴ

Paul is speaking of “women” in general, not of one particular woman. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “every woman” (See: Generic Noun Phrases)

ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς

The phrase have authority on the head could refer to: (1) the authority that the “man” has over the woman. In this view, authority implies the head covering or long hair, which the woman wears as a sign of the man’s authority over her. Alternate translation: “to have a sign of the man’s authority on her head” (2) how the woman has authority over her own head. In other words, she has authority to decide what to wear or not wear on her head, or authority could imply the head covering or long hair, which the woman wears as a sign of her authority over herself. Alternate translation: “to have authority over her own head” or “to have a sign of her authority on her head” (See: Translate Unknowns)

ἐξουσίαν ἔχειν ἐπὶ

If your language does not use an abstract noun for the idea behind authority, you could express the idea in a different way. Make sure you use a word or phrase that fits with the interpretation you chose in the last note. Alternate translation: “to rule over” or “to have someone rule over” (See: Abstract Nouns)

τῆς κεφαλῆς

Here, the with head implies that the head belongs to the woman. If your readers would misunderstand this implication, you could use a word that directly states possession. Alternate translation: “her head” (See: Possession)

διὰ τοὺς ἀγγέλους

Here, because of the angels clearly means that Paul considers the angels to be a reason for why the woman ought to have authority on the head, whichever meaning of that clause you decide on. However, what Paul means by the phrase because of the angels is not clear. Therefore, you also should leave your translation open so that your readers could draw any of the following conclusions. The phrase because of the angels could refer to: (1) how the angels oversee the order of the world and especially worship. The woman having authority on the head would satisfy what the angels require for worship practices. Alternate translation: “because of what the angels require” (2) how the angels can be sexually attracted to earthly women, so the woman ought to have authority on the head to keep the angels from acting or being tempted to act sexually with women. Alternate translation: “because otherwise the angels would be tempted” (3) how the angels are present in the worship of the community, and the woman must have authority on the head as a sign of respect to them. Alternate translation: “because angels are present when you worship” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 11:11

πλὴν

Here, Nevertheless introduces a contrast or qualification of what Paul has been saying, especially with reference to 11:8–9. Use a word or phrase in your language that introduces a contrast or qualification of previous arguments. Alternate translation: “Even so” (See: Connect — Contrast Relationship)

ἐν Κυρίῳ

Here Paul uses the spatial metaphor in the Lord to describe the union of believers with Christ. In this case, being in the Lord, or united to the Lord, identifies the situation in which men and women are not independent from each other. Alternate translation: “in their union with the Lord” (See: Metaphor)

οὔτε…χωρὶς…οὔτε ἀνὴρ χωρὶς

Here Paul uses two negative words, not and independent from, to indicate a positive meaning. If your language does not use two negative words like this, you could instead use one positive word. Alternate translation: “is dependent on … and man is dependent on” (See: Litotes)

γυνὴ…ἀνδρὸς…ἀνὴρ…γυναικὸς

Paul is speaking of “men” and “women” in general, not of one particular man and woman. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “every woman … men … every man … women” (See: Generic Noun Phrases)

1 Corinthians 11:12

ἡ γυνὴ…τοῦ ἀνδρός…ὁ ἀνὴρ…τῆς γυναικός

Paul is speaking of “men” and “women” in general, not of one particular man and woman. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “every woman … men … every man … women” (See: Generic Noun Phrases)

ὥσπερ…ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ ἀνὴρ διὰ τῆς γυναικός

Here, even as the woman {is} from the man refers back to the story about how God made the first woman, Eve, from a rib he took from the first man, Adam. Paul has already referred to this story in 11:8. Paul then compares this with how the man {is} through the woman. This clause refers to how women give birth to men. If your readers would misunderstand what these two clauses refer to, you could state it more explicitly. Alternate translation: “even as the first woman came from the first man, so also men are born from women” (See: Assumed Knowledge and Implicit Information)

τὰ…πάντα ἐκ τοῦ Θεοῦ

Alternate translation: “God created all things”

1 Corinthians 11:13

ἐν ὑμῖν αὐτοῖς κρίνατε: πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον, τῷ Θεῷ προσεύχεσθαι?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, it is not.” If your readers would misunderstand this question, you could express the idea with a strong negation. If you do, you may need to include a phrase such as “and you will find” after Judge for your own selves, which by itself introduces a question and not a statement. Alternate translation: “Judge for your own selves, and you will find that it is not proper for a woman to pray to God uncovered.” or “Judge for your own selves whether it is proper for a woman to pray to God uncovered.” (See: Rhetorical Question)

πρέπον

Here, proper identifies behavior that most people in a culture would agree is “appropriate” or “right” for a certain people or situations. Use a word or phrase that identifies what is “appropriate” or “right” for someone or at some time. Alternate translation: “right for” (See: Translate Unknowns)

ἀκατακάλυπτον

Just as in 11:5, uncovered could refer to: (1) not wearing a piece of clothing on the hair and back of the head. Alternate translation: “without a cloth on the head” (2) not putting the hair up in a traditional hairstyle but instead letting it flow freely. Alternate translation: “with her hair unbound” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 11:14

οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς, ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν;

This is the first part of a rhetorical question that continues into the next verse. Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, it does.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. If you use the following alternate translation, you will need to translate the beginning of the next verse as a separate affirmation. Alternate translation: “Even nature itself teaches you that if a man might have long hair, it is a disgrace for him.” (See: Rhetorical Question)

οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς

Here, nature is spoken of figuratively as though it were a person who could teach someone. Paul speaks in this way to emphasize what the Corinthians should learn from nature. If this might be confusing for your readers, you could express this meaning in a nonfigurative way. Alternate translation: “Does not even nature itself show you” or “Do you not understand from nature itself” (See: Personification)

ἡ φύσις αὐτὴ

Here, nature refers to the way things work in the world. The word does not refer simply to the “natural world” but rather can include everything that exists and how it all functions. If your readers would misunderstand nature, you could use a word or phrase that refers to “the way things work.” Alternate translation: “how the world itself works” or “what naturally happens” (See: Translate Unknowns)

ἡ φύσις αὐτὴ

Here, itself focuses attention on nature. If itself would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “nature” or “nature indeed” (See: Reflexive Pronouns)

ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν

Here Paul uses if to introduce a true possibility. He means that a man might have long hair, or he might not. He specifies the result for if a man does have long hair. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “when” or by avoiding the if structure. Alternate translation: “when a man has long hair, it is a disgrace for him” or “it is a disgrace for a man to have long hair” (See: Connect — Hypothetical Conditions)

κομᾷ

Here Paul uses a word that refers to someone letting his or her hair grow long. It is not clear how long the hair must be to count as long hair. Use a word or phrase that refers to what your culture would consider long hair. Alternate translation: “lets his hair grow long” (See: Translate Unknowns)

ἀτιμία αὐτῷ ἐστιν

If your language does not use an abstract noun for the idea behind disgrace, you could express the idea by using a verb such as “disgrace” or an adjective such as “disgraceful.” Alternate translation: “it disgraces him” (See: Abstract Nouns)

1 Corinthians 11:15

γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν?

This is the second part of the rhetorical question that began in the last verse. Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, nature does teach this.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. If you use the following alternate translation, you should translate the previous verse as a separate affirmation. Alternate translation: “However, if a woman has long hair, it is glory for her.” (See: Rhetorical Question)

γυνὴ…ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν?

Here Paul uses if to introduce a true possibility. He means that a woman might have long hair, or she might not. He specifies the result for if a woman does have long hair. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “when” or by avoiding the if structure. Alternate translation: “when a woman has long hair, it is glory for her” or “it is glory for a woman to have long hair” (See: Connect — Hypothetical Conditions)

κομᾷ

Just as in 11:14, here Paul uses a word that refers to someone letting his or her hair grow long. It is not clear how long the hair must be to count as long hair. Use a word or phrase that refers to what your culture would consider long hair. Alternate translation: “grows her hair out” (See: Translate Unknowns)

δόξα αὐτῇ ἐστιν

If your language does not use an abstract noun for the idea behind glory, you could express the idea by using a verb such as “glorify” or an adjective such as “glorious.” Alternate translation: “it glorifies her” or “it is glorious for her” (See: Abstract Nouns)

ὅτι ἡ κόμη…δέδοται αὐτῇ

ἡ κόμη

Here Paul uses a word that refers to the long hair itself. It is not clear how long the hair must be to count as long hair. Use a word or phrase that refers to what your culture would consider long hair. Alternate translation: “grown-out hair” (See: Translate Unknowns)

ἀντὶ περιβολαίου

This could refer to: (1) how the long hair is equivalent to or functions as a covering. Alternate translation: “to be a covering” (2) how the long hair functions “instead of” or as a replacement of a covering. Alternate translation: “instead of a covering”

1 Corinthians 11:16

εἰ

Here Paul uses if to introduce a true possibility. He means that someone might be contentious about this, or someone might not. He specifies the result for if anyone is contentious. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever.” Alternate translation: “whenever” (See: Connect — Hypothetical Conditions)

δοκεῖ φιλόνικος εἶναι

Alternate translation: “decides to pick a fight about this” or “considers starting a conflict about this”

ἡμεῖς

Here, we refers to Paul and others who proclaim the gospel with him. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

τοιαύτην συνήθειαν

Here, any such practice could refer to: (1) the practice that anyone who thinks to be contentious supports. Therefore, this practice would be for women to have “uncovered” heads. Alternate translation: “the practice that they have” or “the practice of women with uncovered heads” (2) being contentious. Alternate translation: “any such practice of being contentious” or “the practice of being contentious” (See: Assumed Knowledge and Implicit Information)

οὐδὲ αἱ ἐκκλησίαι τοῦ Θεοῦ

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (do not have any such practice). If your language does need these words, you can supply as many as are needed from that clause. Alternate translation: “nor do the churches of God” (See: Ellipsis)

1 Corinthians 11:17

δὲ

Here, But introduces a new topic and also signals a contrast with what Paul said in 11:2 about being able to “praise” them. Here, he does not praise them. If your readers would misunderstand But, you could use a word or phrase that introduces a new topic. If possible, preserve the contrast with 11:2. Alternate translation: “Now, however,” (See: Connect — Contrast Relationship)

τοῦτο…παραγγέλλων

Here, this refers to what Paul is about to say about the Lord’s Supper. It does not refer back to what he has already said. If your readers would misunderstand what this refers to, you could clarify that it refers to what Paul is about to say. Alternate translation: “in commanding what I am about to command” (See: Pronouns — When to Use Them)

συνέρχεσθε

Throughout this chapter, come together refers to a group gathering in a specific place. Your language may say “go” or “gather” rather than “come” in contexts such as this. Use whatever is most natural. Alternate translation: “you go together” or “you gather together” (See: Go and Come)

οὐκ εἰς τὸ κρεῖσσον, ἀλλὰ εἰς τὸ ἧσσον

Paul is using the adjectives better and worse as nouns in order to describe the results of the Corinthians’ behavior. Your language may use adjectives in the same way. If not, you could translate these with noun phrase. Alternate translation: “not for better things but for worse things” or “not with better results but with worse results” (See: Nominal Adjectives)

οὐκ εἰς τὸ κρεῖσσον, ἀλλὰ εἰς τὸ ἧσσον

Here Paul does not state for whom or what the “coming together” is not for the better but for the worse. The Corinthians would have understood him to mean that their behavior was worse and not for the better for people in their group and for how they glorify God. If your readers would not infer this information, you could state it more explicitly. Alternate translation: “not for the better for your group but for the worse” or “not for better glorifying God and serving others but for doing this worse” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 11:18

πρῶτον

If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “one” (See: Ordinal Numbers)

πρῶτον

Here Paul uses first, but he never moves on to “second.” Most likely, Paul had in mind other things he wanted to say, but he either never mentions them or he tells the Corinthians in 11:34 that he will “give directions” about these “remaining things” when he visits them. If your readers would misunderstand first without “second,” you could make it clearer that Paul addresses the other items in 11:34.

ἀκούω

Here Paul does not state from whom he “heard” this information. He does this to avoid causing unnecessary conflict among the Corinthians based on who told things to Paul. If you must specify who spoke to Paul, you could use a vague or indefinite statement. Alternate translation: “I hear from somebody that” (See: When to Keep Information Implicit)

ἀκούω

Here Paul is speaking as if he currently “is hearing” about the divisions. By speaking in the present tense, he emphasizes that this is information he received while or immediately before he wrote this letter. If your readers would misunderstand the use of present tense, you could use a tense that most naturally refers to when Paul was writing this letter. Alternate translation: “I have heard that” (See: Predictive Past)

ἐν ἐκκλησίᾳ

Here, in the church is a spatial metaphor that speaks of the church as if it were a place in which the Corinthians could come together. Paul speaks in this way to indicate the situation in which the Corinthians come together: a gathering of believers that meet to worship God. If your readers would misunderstand in the church, you could clarify that the Corinthians are the church or are meeting to worship God. Alternate translation: “as the church” or “in a Christian meeting” (See: Metaphor)

σχίσματα

μέρος τι πιστεύω

Here, in part qualifies how much Paul “believes.” If your readers would misunderstand in part, you could use a word or phrase that identifies “part of” something. Alternate translation: “I believe part of it” or “I believe some of it” (See: Idiom)

1 Corinthians 11:19

γὰρ

Here, For introduces the reason for which Paul “in part believes” what he has “heard” (11:18). If your readers would misunderstand For, you could use a word or phrase that clearly gives a reason for why Paul “believes it.” Alternate translation: “In fact,” or “I do this since” (See: Connect — Reason-and-Result Relationship)

δεῖ…καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν

This sentence could be: (1) a simple statement about how God uses factions to reveal those who are approved. Alternate translation: “God wishes to make evident among you those who are approved, and factions among you are a necessary part of this” (2) an ironic statement that identifies factions as the necessary result of people who want to show themselves off as those who are approved. Use a standard form in your language to indicate irony, especially with the phrase those who are approved, which would be spoken from the Corinthians’ perspective. Alternate translation: “some people consider it necessary indeed for there to be factions among you, so that they, who consider themselves to be ‘those who are approved,’ may display themselves publicly among you” (See: Irony)

αἱρέσεις

Here, factions has similar meaning to “divisions” in 11:18. The word factions focuses more on the content of the differing beliefs and practices than “divisions” does; “divisions” emphasizes the differences themselves. If your language can clearly express these distinctions, you could use words that express these two ideas. If your language does not clearly express these distinctions, you could translate factions with the same word you used for “divisions.” Alternate translation: “divisions” (See: Translate Unknowns)

δόκιμοι

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are approved rather than focusing on the person doing the “approving.” If you must state who did the action, you must choose a subject that fits with whether you understand this sentence as ironic or not. The subject could be: (1) God, if the sentence is not ironic. Alternate translation: “whom God approves” (2) the people themselves, if the sentence is ironic. Alternate translation: “who approve of themselves” (See: Active or Passive)

καὶ οἱ δόκιμοι φανεροὶ γένωνται

Here Paul does not state how or why those who are approved will become evident. Depending on whether the sentence is ironic or not, may become evident could imply that: (1) the factions are God’s way of testing and revealing who is approved, since those who continue to genuinely believe are approved. This is the implication if the sentence is not ironic. Alternate translation: “God may reveal also those who are approved” (2) the factions are the means by which some people show off what they think about themselves as approved. This is the implication if the sentence is ironic. Alternate translation: “also those who are approved may show themselves off” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 11:20

οὖν

Here, So then introduces an inference or result from the “divisions” and “factions” mentioned in 11:18–19. If your readers would misunderstand So then, you could more clearly state what it draws an inference from. Alternate translation: “So then, since you have factions,” (See: Connect — Reason-and-Result Relationship)

συνερχομένων…ὑμῶν ἐπὶ τὸ αὐτὸ

Here Paul uses both come together and in one place to emphasize the physical unity of the Corinthians when they meet. He does this in order to contrast this physical unity with the disunity that their eating practices show. If your language does not use two similar phrases for emphasis like Paul does, then you could use just one phrase and indicate the emphasis in another way. Alternate translation: “when you are all together” (See: Doublet)

οὐκ ἔστιν Κυριακὸν δεῖπνον φαγεῖν

Here Paul does not explicitly state that the Corinthians come together in order to eat the Lord’s Supper. However, he and the Corinthians would have understood this when he speaks about “coming together.” Paul’s point is that they think they are eating the Lord’s Supper, but what they are doing does not actually count as the Lord’s Supper. If your readers would misunderstand it is not to eat the Lord’s Supper, you could state more explicitly that the Corinthians thought that they were eating the Lord’s Supper, but Paul thinks that they are not. Alternate translation: “it is not the Lord’s Supper that you are eating” or “you think that you are eating the Lord’s Supper, but you are not” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 11:21

τὸ ἴδιον δεῖπνον προλαμβάνει

This could refer to: (1) how some of the Corinthians were receiving food “before” others were. This could mean that the people who received food first ate more than their fair share, using up all the food before others were served. Or it could mean that each of the Corinthians ate food that was prepared ahead of time specifically for each of them and in proportion to their social status. Alternate translation: “eats his own supper before others receive enough food” or “receives the food that was prepared for him ahead of time” (2) how some of the Corinthians were “devouring” their own food without sharing with others. Alternate translation: “devours his own supper” or “eats his own supper without sharing” (See: Translate Unknowns)

ἴδιον

Although his is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand his, you could use a nongendered word or refer to both genders. Alternate translation: “his or her own” (See: When Masculine Words Include Women)

ὃς μὲν πεινᾷ, ὃς δὲ μεθύει

Here Paul repeats one is to introduce two of the results that come from each one taking his own supper first. He does not mean that only one person is hungry or drunk, and he does not mean that these are the only two options. If your readers would misunderstand this form, you could use a form that naturally indicates possible, alternate results. Alternate translation: “some are indeed hungry, but others are drunk” (See: Idiom)

ὃς μὲν πεινᾷ, ὃς δὲ μεθύει

Here Paul contrasts being hungry with being drunk. These two words are not natural opposites, but Paul uses them to imply their opposites in his contrast. He does this to avoid having a complicated contrast with four words instead of two. If your readers would misunderstand a contrast between being hungry and drunk, you could state all four words. Alternate translation: “one is indeed hungry and thirsty, but one is stuffed and drunk” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 11:22

μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we do have houses.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “you definitely have houses in which to eat and to drink.” (See: Rhetorical Question)

μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν?

With this question, Paul implies that the eating behaviors he criticized in the last verse could be appropriate in one’s own “house.” Paul’s point here, then, is that if they want to “take their own suppers first” (11:21), they should be eating at their own houses. Behavior at the Lord’s Supper needs to be different. If your readers would misunderstand why Paul asks this question, you could state more explicitly that it connects back to how the Corinthians are eating at the Lord’s Supper. Alternate translation: “do you certainly not have houses in which you can eat and drink in any way you like” (See: Assumed Knowledge and Implicit Information)

μὴ…οὐκ

The words translated certainly not are two negative words. In Paul’s culture, two negative words made the question even more negative, which in this case expects a strong positive answer. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “surely not” (See: Double Negatives)

ἢ…καταφρονεῖτε

The word Or introduces an alternate to what Paul asked in the first question. In that question, he reminded them that they do have houses in which to eat and to drink. With Or, then, Paul introduces the incorrect alternative: they could despise the church of God and humiliate those who have nothing. He introduces this incorrect alternate to show that the implication of his first question is true: they should be “eating” and “drinking” at home. If your readers would misunderstand Or, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Rather, do you despise” (See: Connecting Words and Phrases)

ἢ τῆς ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “we do not want to do these things.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “However, you are the ones who despise the church of God and humiliate those who have nothing.” (See: Rhetorical Question)

καὶ καταισχύνετε

Here, and introduces the specific way in which some of the Corinthians despise the church of God. If your readers would misunderstand the function of and here, you could use a word that more clearly indicates a specific example or a means. Alternate translation: “by humiliating” (See: Connecting Words and Phrases)

τοὺς μὴ ἔχοντας

Here, those who have nothing is an exaggeration that the Corinthians would have understood to mean that these people do not have very much. Paul speaks in this way to emphasize the contrast between those who have houses and those who have nothing. If your readers would misunderstand this exaggeration, you could qualify Paul’s claim and express the emphasis in another way. Alternate translation: “those who have very little” (See: Hyperbole)

τί εἴπω ὑμῖν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “we know that you are going to rebuke us.” If your readers would misunderstand this question, you could express the idea with a strong statement about what Paul is going to say. Alternate translation: “You know what I am going to say to you.” (See: Rhetorical Question)

ἐπαινέσω ὑμᾶς ἐν τούτῳ?

ἐπαινέσω ὑμᾶς ἐν τούτῳ? οὐκ ἐπαινῶ!

Here Paul indicates that he will not praise the Corinthians by using both a rhetorical question and a negative statement. He uses both sentences in order to strongly emphasize how displeased he is. If your language does not use repetition for emphasis, and if your readers might misunderstand why Paul repeats the same idea, you could combine these two sentences into one strong negative statement. Alternate translation: “I will never praise you for this!” (See: Doublet)

1 Corinthians 11:23

ἐγὼ…παρέλαβον ἀπὸ τοῦ Κυρίου, ὃ

This could refer to: (1) how Paul learned the tradition he is about to recount indirectly from the Lord. In other words, Paul learns about these things from others, who received the tradition directly from the Lord. Alternate translation: “from others who knew the Lord I received what the Lord himself did, which” (2) how Paul learned the tradition directly from the Lord. In other words, the Lord himself revealed this information to Paul. Alternate translation: “I received directly from the Lord what”

ἐν τῇ νυκτὶ ᾗ

Here, on the night states that the events that Paul will describe all happened “during” one specific night. Use a natural way to refer to “during the night” as the time in which the events occur. Alternate translation: “during the night when” (See: Translate Unknowns)

ἐν τῇ νυκτὶ ᾗ παρεδίδετο

Here Paul refers to the story about how Jesus was arrested. One of Jesus’ closest disciples, Judas Iscariot, made a deal with the religious leaders to “betray” Jesus to them (see Matthew 26:14–16; Mark 14:10–11; Luke 22:3–6). After Jesus eats with his disciples and spends time praying, Judas leads the religious leaders to Jesus, and they arrest him (see Matthew 26:47–50; Mark 14:43–46; Luke 22:47–48; John 18:2–12). Paul is not primarily interested in this part of the story, but he mentions it to explain when Jesus took bread. If your readers would misunderstand what on the night in which he was betrayed refers to, you could use a footnote to explain the context or include some short, extra information. Alternate translation: “on the night in which he was handed over to die” (See: Assumed Knowledge and Implicit Information)

παρεδίδετο

ὁ Κύριος Ἰησοῦς…ἔλαβεν ἄρτον

Beginning here and continuing in 11:24–25, Paul tells the story of what is often called “The Last Supper.” This is Jesus’ last meal with his closest disciples before his death, and Paul narrates some things that he said and did during this last meal. Since Paul himself states the details, you should not need to state anything more explicitly than he does. The story of “The Last Supper” can also be found in Matthew 26:20–29; Mark 14:17–25; Luke 22:14–23. (See: When to Keep Information Implicit)

1 Corinthians 11:24

ἔκλασεν

Here, “breaking bread” refers to taking a large loaf and splitting it up into pieces so that many people can eat the pieces. If your readers would misunderstand he broke it, you could use a word or phrase in your language that refers to how people eat bread. Alternate translation: “he split it up” (See: Translate Unknowns)

εἶπεν, τοῦτό μού ἐστιν τὸ σῶμα, τὸ ὑπὲρ ὑμῶν; τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.

If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “said that this was his body, which is for you, and that you should do this in remembrance of him” (See: Direct and Indirect Quotations)

τοῦτό μού ἐστιν τὸ σῶμα

Here Paul refers to how Jesus identified the “bread” as his body. This figure of speech has been interpreted in a number of ways. The “bread” could somehow become Jesus’ body, or Jesus’ body could be present in some way when people eat the “bread,” or the “bread” could represent or memorialize Jesus’ body. Because of the variety of interpretations and the significance of this metaphor, you should preserve the metaphor if there is any way to do so. If you must express the metaphor in a different way, use a form that could fit with as many of the listed interpretations as possible. Alternate translation: “This functions as my body” (See: Metaphor)

τὸ ὑπὲρ ὑμῶν

Here, for you refers to how Jesus offered his body by dying for you, that is, those who believe in him. If your readers would misunderstand what for you implies, you could state it more explicitly. Alternate translation: “which is sacrificed for you” or “which I will sacrifice for you” (See: Assumed Knowledge and Implicit Information)

τοῦτο ποιεῖτε

Here, this could refer to: (1) doing what Jesus has done, including “taking bread,” giving thanks, “breaking it” and eating it. Alternate translation: “Perform this ceremony” or “Do these things” (2) just eating the bread. Alternate translation: “Eat this bread” (See: Pronouns — When to Use Them)

εἰς τὴν ἐμὴν ἀνάμνησιν

If your language does not use an abstract noun for the idea behind remembrance, you could express the idea by using a verb such as “remember.” Alternate translation: “to remember me” (See: Abstract Nouns)

ἐμὴν

When Jesus here refers to me, he is referring more specifically to what he has done and will do for his followers, particularly how he is about to offer himself for you. If your readers would misunderstand me and think that Jesus is just speaking about personal memory, you could clarify that me refers to particular actions done by me. Alternate translation: “of what I am doing for you” or “of how I am going to die for you” (See: Metonymy)

1 Corinthians 11:25

ὡσαύτως καὶ τὸ ποτήριον

Here Paul omits some words that may be needed in your language to complete the thought. Paul omits these words because he stated them (“he took”) in 11:23, and the Corinthians would have understood them from that verse. If your language does need these words, you could supply them here. Alternate translation: “in the same way also he took the cup” (See: Ellipsis)

τὸ ποτήριον

Here the Corinthians would have understood cup to refer to the drink inside the cup, which in Paul’s culture would have been wine. If your readers would misunderstand cup, you could more explicitly refer to what would be in the cup. Alternate translation: “the drink … drink” or “the wine … wine” (See: Metonymy)

λέγων, τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι; τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν.

If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “saying that this cup was the new covenant in his blood, and that you should do this, as often as you drink it, in remembrance of him” (See: Direct and Indirect Quotations)

τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι

Here Paul refers to how Jesus identified the cup as the new covenant in my blood. This figure of speech has been interpreted in a number of ways. The wine in the cup could somehow become Jesus’ blood, or Jesus’ blood could be present in some way when people drink from the cup, or the wine in the cup could represent or memorialize Jesus’ blood. Because of the variety of interpretations and the significance of this metaphor, you should preserve the metaphor if there is any way to do so. If you must express the metaphor in a different way, use a form that could fit with as many of the listed interpretations as possible. Alternate translation: “This cup represents the new covenant in my blood” (See: Metaphor)

ἐν τῷ ἐμῷ αἵματι

Here, in my blood is a spatial metaphor that could refer to: (1) how the new covenant has been inaugurated or initiated by Jesus’ blood. Alternate translation: “initiated by my blood” (2) how the cup can be identified with the new covenant. Alternate translation: “because of my blood” or “because it contains my blood” (See: Metaphor)

τοῦτο ποιεῖτε

Here, this could refer to: (1) doing what Jesus has done, including everything he did with the cup. Alternate translation: “Perform this ceremony” or “Do these things” (2) just drinking from the cup. Alternate translation: “Drink from the cup” (See: Pronouns — When to Use Them)

ὁσάκις ἐὰν πίνητε

Here, it refers to the cup and thus also the drink inside the cup. This does not mean that believers are supposed to Do this every time they drink from any cup. Rather, whenever they drink from the cup in the context of the remembrance of Jesus, they should Do this. If your readers would misunderstand what as often as you drink it means, you could identity more clearly what it means. Alternate translation: “as often as you drink from the cup in this ceremony” or “as often as you drink from the cup” (See: Pronouns — When to Use Them)

εἰς τὴν ἐμὴν ἀνάμνησιν

ἐμὴν

When Jesus here refers to me, he is referring more specifically to what he has done and will do for his followers, particularly how he is about to offer himself for them. If your readers would misunderstand me and think that Jesus is just speaking about personal memory, you could clarify that me refers to particular actions done by me. Alternate translation: “of what I am doing for you” or “of how I am going to die for you” (See: Metonymy)

1 Corinthians 11:26

τὸ ποτήριον

τὸν θάνατον τοῦ Κυρίου

If your language does not use an abstract noun for the idea behind death, you could express the idea by using a verb such as “die.” Alternate translation: “that the Lord died” (See: Abstract Nouns)

ἄχρι οὗ ἔλθῃ

Here, until he would come refers specifically to Jesus “coming back” to earth, an idea Paul has already mentioned in 4:5. If your readers would misunderstand until he would come, you could use a phrase that more clearly refers to Jesus’ “second coming.” Alternate translation: “until he would come again” or “until he would return” (See: Assumed Knowledge and Implicit Information)

ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ.

Here, until he would come identifies how long believers are supposed to eat this bread and drink this cup. If your readers would misunderstand what until he would come modifies, you can move it earlier in the sentence. Alternate translation: “For until the Lord comes, as often as you eat this bread and drink this cup, you proclaim the death of the Lord” (See: Information Structure)

1 Corinthians 11:27

ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ Κυρίου

Here, of the Lord modifies both the cup and the bread. If your readers would misunderstand this, you could include a possessive form with bread as well as with cup. Alternate translation: “might eat the Lord’s bread or might drink his cup” (See: Possession)

τὸ ποτήριον

ἀναξίως

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. This phrase does not refer to people who are unworthy. Rather it refers to behavior that is unworthy. If your readers would misunderstand in an unworthy manner, you could use a phrase that identifies inappropriate or improper behavior in a specific context. Alternate translation: “while acting inappropriately” or “without respecting the Lord and fellow believers” (See: Assumed Knowledge and Implicit Information)

ἔνοχος…τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου

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: Idiom)

1 Corinthians 11:28

δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω.

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: Imperatives — Other Uses)

ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω

Here, man, himself, and him are written in masculine form, but they refer to anyone, no matter which their gender might be. If your readers would misunderstand these words, you could express the idea by using word that do not have gender, or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: When Masculine Words Include Women)

οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω

Here, in this way introduces both let him eat and let him drink. If your readers would misunderstand and think that let him drink is a separate command, you could combine the two statements more closely, or you could repeat in this way. Alternate translation: “in this way let him eat from the bread and drink from the cup” or “in this way let him eat from the bread, and in this way let him drink from the cup” (See: Information Structure)

ἐκ τοῦ ἄρτου ἐσθιέτω

Here, to eat from something means to eat some of that thing. If your readers would misunderstand eat from, you could use a word or phrase that refers to eating part of something. Alternate translation: “let him eat eat his portion of the bread” or “let him eat some of the loaf of bread” (See: Idiom)

1 Corinthians 11:29

μὴ διακρίνων τὸ σῶμα

Here, body could refer to: (1) the “church,” which is the body of Christ (for a similar use of body, see 12:27). 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: Metaphor)

κρίμα ἑαυτῷ, ἐσθίει καὶ πίνει

Here Paul speaks as if people could “eat and drink” judgment. By speaking this way, Paul means that the result of their “eating and drinking” is not physical or spiritual nourishment but judgment. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “is judged as a result of eating and drinking” or “eats and drinks with the result that he receives judgment” (See: Metaphor)

κρίμα ἑαυτῷ

If your language does not use an abstract noun for the idea behind judgment, you could express the idea by using a verb such as “judge.” Paul implies that “God” is the one who is doing the “judging.” Alternate translation: “with the result that God judges him” or “the fact that God will judge him” (See: Abstract Nouns)

ἑαυτῷ

Here, himself is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand himself, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “to himself or herself” (See: When Masculine Words Include Women)

1 Corinthians 11:30

ἀσθενεῖς καὶ ἄρρωστοι

Here, weak refers in general to lack of physical strength without specifying a cause. On the other hand, sick refers specifically to lack of strength caused by sickness or illness. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you could use one general word for weakness or illness. Alternate translation: “are weak” or “are sick” (See: Doublet)

κοιμῶνται

Paul is referring to the deaths of many of you as having fallen asleep. This is a polite way of referring to something unpleasant. If your readers would misunderstand fallen asleep, you could use a different polite way of referring to deaths, or you could state the idea plainly. Alternate translation: “have passed away” or “are dead” (See: Euphemism)

1 Corinthians 11:31

εἰ δὲ ἑαυτοὺς διεκρίνομεν

Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has already stated in the last verse that the Corinthians are being judged, which means that we are indeed judged. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “But were we to actually examine ourselves” (See: Connect — Contrary to Fact Conditions)

ἑαυτοὺς διεκρίνομεν

Here Paul is speaking about examining ourselves in the context of the Lord’s Supper, as the similarity of this statement to 11:28 shows. If your readers would misunderstand that Paul is still speaking about examining in the context of the Lord’s Supper, you could state this explicitly. Alternate translation: “we were examining ourselves at the Lord’s Supper” (See: Assumed Knowledge and Implicit Information)

οὐκ ἂν ἐκρινόμεθα

1 Corinthians 11:32

κρινόμενοι…ὑπὸ Κυρίου

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person being judged instead of focusing on the Lord. Alternate translation: “the Lord judging us” or “when the Lord judges us” (See: Active or Passive)

κρινόμενοι…ὑπὸ Κυρίου, παιδευόμεθα

Here, being judged and we are disciplined happen at the same time. The phrase we are disciplined gives the function or purpose of being judged. If your readers would misunderstand how these two phrases relate, you could express their relationship explicitly. Alternate translation: “when we are judged by the Lord, we are disciplined” or “being judged by the Lord is how we are disciplined” (See: Connect — Simultaneous Time Relationship)

παιδευόμεθα, ἵνα μὴ…κατακριθῶμεν

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on we instead of focusing on the person doing the actions. However, if you must state who does the actions, Paul implies that “God” or the Lord does them. Alternate translation: “he disciplines us so that he does not condemn us” or “he disciplines us so that God does not condemn us” (See: Active or Passive)

τῷ κόσμῳ

Here Paul uses world to refer primarily to the humans that are part of the world, those who do not believe in Christ. If your readers would misunderstand the meaning of this word, you could translate world with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: Synecdoche)

1 Corinthians 11:33

ἀδελφοί

συνερχόμενοι εἰς τὸ φαγεῖν

Here, coming together to eat is the situation in which the the Corinthians are to wait for one another. If your readers would misunderstand the relationship between these statements, you could clarify that coming together to eat is the context in which they should wait for one another. Alternate translation: “whenever you come together to eat” or “at the time you come together to eat” (See: Connect — Simultaneous Time Relationship)

συνερχόμενοι εἰς τὸ φαγεῖν

Here Paul implies that they are eating the Lord’s Supper. If your readers would misunderstand this implication, you could state it explicitly. Alternate translation: “coming together to participate in the Lord’s Supper” (See: Assumed Knowledge and Implicit Information)

ἀλλήλους ἐκδέχεσθε

Here you should follow the interpretation of “each one takes his own supper first” that you chose in 11:21. To wait for one another could be a command to: (1) avoid receiving food before others. This could prohibit people from receiving food that was specially prepared for them ahead of time in proportion to their social status. Or, it could prohibit the people who were served first from eating more than their fair share and using up all the food before others were served. Alternate translation: “eat the same food as everyone else” or “wait to eat until everyone has been served” (2) show hospitality to other believers by not devouring one’s own food and instead sharing with others. Alternate translation: “show hospitality to one another” or “share with one another” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 11:34

εἴ

Here Paul uses if to introduce a true possibility. He means that someone might be hungry, or someone might not. He specifies the result for if anyone is hungry. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever.” Alternate translation: “Whenever” (See: Connect — Hypothetical Conditions)

εἴ τις πεινᾷ

Here, being hungry indicates one of the reasons why the Corinthians are acting improperly during the Lord’s Supper. They could be hungry enough that they are not waiting for everyone to receive food, or they could be hungry for specific kinds of food that were prepared specially for them and not for others. Make sure your translation matches how you translated 11:21 and 33. Alternate translation: “If anyone is so hungry that they cannot wait” or “If anyone desires specially prepared food” (See: Assumed Knowledge and Implicit Information)

ἐν οἴκῳ ἐσθιέτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must eat at home” (See: Imperatives — Other Uses)

ἐσθιέτω

Although him is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand him, you could use a nongendered word or refer to both genders. Alternate translation: “let him or her eat” (See: When Masculine Words Include Women)

εἰς κρίμα

Here, for judgment indicates what will happen if the Corinthians do not obey Paul’s instruction to eat at home. It does not indicate why the Corinthians are “coming together.” If your readers would misunderstand for judgment, you could use a word or phrase that more clearly introduces a result. Alternate translation: “with judgment as the result” (See: Connect — Reason-and-Result Relationship)

εἰς κρίμα

τὰ…λοιπὰ

Here Paul does not clarify what the remaining things are, and it is best to leave the reference unclear. Use a form that could be interpreted in the following ways. The phrase could refer to: (1) everything else Paul wishes to say about the Lord’s Supper. (2) Paul’s responses to other things that the Corinthians asked him about. (3) other instructions about worship practices. (See: When to Keep Information Implicit)

διατάξομαι

If your language does not use an abstract noun for the idea behind directions, you could express the idea by using a verb such as “direct” or “instruct.” Alternate translation: “I will direct you” (See: Abstract Nouns)

ὡς ἂν ἔλθω

Here Paul is speaking about his plan to visit the Corinthians at some point. The language that he uses indicates that he does not yet have a plan for how and when he will visit. What he is saying is that he does plan to visit them at some point. Use a form in your language that indicates future travel plans. Alternate translation: “whenever I can next visit you” (See: Go and Come)

1 Corinthians 12

1 Corinthians 12 General Notes

Structure and Formatting

On spiritual gifts (12:1–14:40)
- God is the source of every gift (12:1–11)
- The body (12:12–26)
- Diversity of gifts (12:27–31)

Some translations put the second half of 12:31 with the next section. The short sentence is a transition sentence, so it could end the current section or begin a new section. Consider how translations that your readers might be familiar with treat this verse.

Special Concepts in this Chapter

Spiritual gifts

In 12:1, Paul introduces “spiritual gifts.” This phrase refers to specific ways in which the Holy Spirit has empowered specific believers to do specific things. The examples that Paul uses in this chapter include things that we might consider to be amazing or “supernatural,” such as speaking in tongues or healing others, and things that we might consider to be everyday or “normal,” including “helps” and “administration.” Make sure to use a word or phrase that could include both kinds of things in the category of “spiritual gifts.” Paul implies that the Holy Spirit empowers all believers with “gifts,” but this does not necessarily mean that each believer receives only one “gift” for his or her entire life. The “gifts” are ways that the Holy Spirit empowers believers, not things that believers themselves possess. Avoid language that implies that each believer possesses one specific gift for their whole life. (See: spirit, wind, breath and gift)

Speaking in tongues

Three times in this chapter, Paul refers to speaking in “tongues” (see 12:10, 28, 30). He will develop this theme with much more detail in chapter 14, so you may want to look ahead at chapter 14 before you decide how to translate the expressions that refer to speaking in “tongues.” The “tongues” could refer to: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” (See: tongue, language)

Ranking of gifts?

In 12:31, Paul refers to “greater gifts.” Further, in 12:28, he numbers the first three items in his list: “first apostles, second prophets, third teachers.” These two verses could suggest that some “gifts” are more valuable or have more importance than other gifts. However, in 12:22–25, Paul argues that the “weaker,” “less honorable,” and “unpresentable” body parts are essential, honorable, and full of dignity. This seems to suggest that none of the “gifts” are more valuable or important than others. Consider the implications of how you translate especially 12:28, 31 for this issue. See the notes on those verses for translation options that fit with each view about the ranking of gifts.

Important Figures of Speech in this Chapter

Body analogy and metaphor

In 12:12–27, Paul speaks about a “body.” He directly speaks about the human body, but he wants the Corinthians to apply what he says about a human body to their own group of believers. He uses the human body as an analogy for the group of believers because he identifies them as “the body of Christ” (12:27). He uses this metaphor because wants them to realize that they are so closely connected to each other and to Christ that they are like one body. Because he uses this metaphor about the “body of Christ,” he also uses the human body as an analogy to understand the “body of Christ.” In the human body, there are different body parts, and each one has a specific function. Despite that, they all work together. Paul wants each of the Corinthians to think about himself or herself as a body part that works with all the other body parts to function together as a body, the “body of Christ.” Paul speaks mostly about the human “body” throughout, and your translation should reflect that. The notes point out specific figures of speech, but much of this section is description of how human body parts work together. (See: body and member, body parts)

Personification of body parts

In 12:15–16, 21, Paul develops quotes of what body parts might say if they could speak. In 12:25–26, he speaks as if body parts could care for, suffer with, and rejoice with each other. So that he can make a point, he speaks as if the body parts were people. However, he also wants the Corinthians to identify themselves with the body parts in the analogy, so personifying them helps the Corinthians see themselves as “body parts.” If possible, preserve this figure of speech so that your readers can identify themselves as body parts. If you must express the idea in some other way, you could indicate that Paul is using a hypothetical situation or telling a story. (See: Personification)

Rhetorical questions

In 12:17, 19, 29–30, Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: Rhetorical Question)

Other Possible Translation Difficulties in this Chapter

Non-exhaustive lists

In 12:8–10, 28, 29–30, Paul provides three different lists of “spiritual gifts.” Each of these lists contain some of the same items that the others contain, but none of them contain all of the same items. This shows that Paul did not intend these lists to identify every spiritual gift that might exist. Instead, Paul is listing particular gifts as examples. Make sure that your translation does not imply that the gifts that Paul lists are the only ones that exist.

“Members”

Throughout 12:12–27, Paul refers to “members,” which identifies any of the human body parts. In English, “members” has other meanings besides parts of the body, which is why the UST translates it as “body parts.” In your translation, make sure to use a word that refers specifically to parts of the body, including external limbs (such as arms, legs, and toes) and internal organs (such as heart, lungs, and stomach). If you must choose a word that identifies only external or internal body parts, it is better to refer to external body parts because Paul refers specifically to head, ears, eyes, hands, and feet. (See: member, body parts)

Names for the Holy Spirit

Paul refers to the Holy Spirit as “the Spirit of God” (12:3), as “the Holy Spirit” (12:3), as “one Spirit” (12:13), and as “the Spirit” (12:4, 7–9, 11). All these phrases refer to the Holy Spirit. If your readers would misunderstand that these phrases all refer to the same Spirit, you could indicate that in some specific way or use “Holy Spirit” in all these verses. (See: Holy Spirit, Spirit of God, Spirit of the Lord, Spirit and How to Translate Names)

1 Corinthians 12:1

περὶ δὲ τῶν πνευματικῶν

Just as in 8:1, Now about introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are those about which the Corinthians wrote to him. Translate Now about here as you translated it in 8:1. Alternate translation: “Next, about” (See: Connecting Words and Phrases)

τῶν πνευματικῶν

Here, spiritual gifts refers to how the Holy Spirit enables specific believers to do specific things. Paul gives a list of some of these spiritual gifts in 12:8–10. These gifts should not be understood as “abilities” that the believer naturally has. Rather, the gifts are ways in which the Holy Spirit works through a specific person to do specific things that not everyone else can do. If your readers would misunderstand spiritual gifts, you could use a different word or phrase that gets this idea across while maintaining some reference to the Holy Spirit. Alternate translation: “abilities given by the Holy Spirit” or “ways that the Holy Spirit equips believers” (See: Translate Unknowns)

ἀδελφοί

Although brothers is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand brothers, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: When Masculine Words Include Women)

οὐ θέλω ὑμᾶς ἀγνοεῖν

Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that has a meaning opposite to that of the intended meaning. If this is confusing in your language, you could express the meaning positively. Alternate translation: “I want you to have knowledge” or “I want you to be very knowledgeable” (See: Litotes)

1 Corinthians 12:2

πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι

Here, led astray and led refer to how one person can “lead” another person to a specific place. Paul uses this figure of speech here because he wants the Corinthians to think about how they used to worship idols as if somebody were “leading” them astray or away from the correct path. This figure of speech emphasizes that the Corinthians were going the wrong way and that someone or something was directing them to go that way. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you wrongly followed mute idols, in whatever ways you followed them” or “you were urged to worship mute idols, in whatever ways you were urged to do so” (See: Metaphor)

πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to avoid identifying who did the “leading astray,” because he wishes to keep it general. If you must state who did the action, Paul implies that “other pagans” or “something” did it. Alternate translation: “others led you astray to mute idols, in whatever ways they led you” (See: Active or Passive)

τὰ εἴδωλα τὰ ἄφωνα

Here, mute means that the idols cannot speak to those who worship them. If your readers would misunderstand mute, you could use a word or phrase to describe the idols as unable to speak. Alternate translation: “idols who do not communicate” (See: Translate Unknowns)

ὡς ἂν ἤγεσθε

Here Paul intentionally uses vague language that does not define the ways you were led. In your translation, use a word or phrase that similarly does not tightly define what the ways are. Alternate translation: “however you were led” (See: When to Keep Information Implicit)

1 Corinthians 12:3

διὸ

Here, Therefore could draw a conclusion from: (1) 12:1–2. The Corinthians “know” about how pagan worship worked (verse 2), but Paul wants to tell them more about how Christian worship works (verse 1). Therefore, he will make this known to them. Alternate translation: “Because you know less about Christian worship” (2) just 12:2. The Corinthians were accustomed to how “inspired speech” or speaking by the power of a god worked when they “were pagans.” Now, Paul wants to tell them about how it works by the power of the Holy Spirit. Alternate translation: “Now, however” (See: Connect — Reason-and-Result Relationship)

Πνεύματι Θεοῦ…Πνεύματι Ἁγίῳ

Here, Spirit of God and Holy Spirit are two different names for the same person: the Holy Spirit. If your language uses only one name for the Holy Spirit, and if your readers would think that two different persons are identified in this verse, you could use the same name in both places in this verse. Alternate translation: “the Holy Spirit … the Holy Spirit” or “the Spirit of God … the Spirit of God” (See: How to Translate Names)

ἐν Πνεύματι Θεοῦ λαλῶν…ἐν Πνεύματι Ἁγίῳ

Here, speaking by the Spirit of God refers to words that the Spirit of God has enabled someone to say. This could be more formal, such as in prophecy or preaching, or it could be less formal, referring to everyday speech. Paul does not specify exactly what he has in mind since the Corinthians would have understood what he implied. If your readers would misunderstand what speaking by the Spirit of God means, you could express the idea in a way that more clearly refers to the Spirit empowering someone to “speak.” Alternate translation: “speaking as the Spirit of God leads them … as the Holy Spirit leads them” or “speaking in the power of the Spirit of God … in the power of the Holy Spirit” (See: Assumed Knowledge and Implicit Information)

λέγει, ἀνάθεμα Ἰησοῦς…εἰπεῖν, Κύριος Ἰησοῦς

If your language does not use this form to refer to what someone says, you could translate the statements as indirect quotes instead of as direct quotes. Alternate translation: “says that Jesus is accursed … to say that Jesus is Lord” (See: Direct and Indirect Quotations)

ἀνάθεμα Ἰησοῦς

This phrase identifies any words that someone might use to “curse” Jesus. If your readers would misunderstand Jesus {is} accursed, you could use a form that indicates any kind of “curse” against someone. Alternate translation: “Cursed be Jesus” or “I curse Jesus” (See: Translate Unknowns)

οὐδεὶς δύναται εἰπεῖν, Κύριος Ἰησοῦς, εἰ μὴ ἐν Πνεύματι Ἁγίῳ

If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “and only by the Holy Spirit is one able to say, ‘Jesus is Lord’” (See: Connect — Exception Clauses)

1 Corinthians 12:4

διαιρέσεις…χαρισμάτων

If your language does not use an abstract noun for the idea behind varieties, you could express the idea by using an adjective such as “various” or “different.” Alternate translation: “various gifts” or “different gifts” (See: Abstract Nouns)

τὸ…αὐτὸ Πνεῦμα

Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is the same Spirit who gives the varieties of gifts. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “the same Spirit gives them all” (See: Ellipsis)

1 Corinthians 12:5

διαιρέσεις διακονιῶν

If your language does not use an abstract noun for the idea behind varieties, you could express the idea by using an adjective such as “various” or “different.” Alternate translation: “various ministries” or “different ministries” (See: Abstract Nouns)

διακονιῶν

If your language does not use an abstract noun for the idea behind ministries, you could express the idea by using a verb such as “serve” or “minister.” Alternate translation: “of ways to minister” (See: Abstract Nouns)

ὁ αὐτὸς Κύριος

Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is the same Lord whom people serve with the varieties of ministries. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “all of them minister for the same Lord” or “everyone serves the same Lord” (See: Ellipsis)

1 Corinthians 12:6

διαιρέσεις ἐνεργημάτων

If your language does not use an abstract noun for the idea behind varieties, you could express the idea by using an adjective such as “various” or “different.” Alternate translation: “various workings” or “different workings” (See: Abstract Nouns)

ἐνεργημάτων

Here, workings refers to “activities” or “actions,” that is, doing things. If your readers would misunderstand workings, you could use a word or phrase that refers generally to “doing things.” Alternate translation: “of activities” or “of ways to do things” (See: Translate Unknowns)

ὁ αὐτὸς Θεός

Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is the same God who empowers the varieties of workings. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “it is the same God” (See: Ellipsis)

τὰ πάντα ἐν πᾶσιν

Here, all things in everyone could refer: (1) specifically to all gifts, ministries, and workings that God works in everyone who believes. Alternate translation: “each of these things in each person” (2) generally to how God works all things in “everything and everyone.” Alternate translation: “everything in everyone” or “all things in every situation” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 12:7

ἑκάστῳ…δίδοται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses this form to focus on the gifts rather than focusing on the one who gives them. If you must state who did the action, Paul implies that “God” did it (see 12:6). Alternate translation: “to each one God gives” (See: Active or Passive)

ἡ φανέρωσις τοῦ Πνεύματος

If your language does not use an abstract noun for the idea behind display, you could express the idea by using a verb such as “display” or “manifest.” Alternate translation: “how they display the Spirit” or “how they manifest the power of the Spirit” (See: Abstract Nouns)

ἡ φανέρωσις τοῦ Πνεύματος

Here Paul uses the possessive form to indicate how the Spirit is revealed by the outward display. If your readers would misunderstand that the outward display is a revelation of the Spirit, you could express the idea with a verbal phrase. Alternate translation: “the ability to outwardly display the Spirit” or “a way to outwardly display the Spirit” (See: Possession)

πρὸς τὸ συμφέρον

If your language does not use an abstract noun for the idea behind benefit, you could express the idea by using a verb such as “benefit” or “help.” Alternate translation: “in order to benefit everyone” (See: Abstract Nouns)

1 Corinthians 12:8

ᾧ μὲν…διὰ τοῦ Πνεύματος δίδοται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses this form to emphasize what is given over who gives it. If you must state who did the action, Paul implies that “God” or the Spirit did it. Alternate translation: “the Spirit gives to one” or “God gives to one through the Spirit” (See: Active or Passive)

ᾧ…ἄλλῳ

While Paul specifically refers to one and to another, he is not speaking about just two people. Rather, he is using this form to give two examples. If your readers would misunderstand that Paul is using two examples here, you could use a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to certain people … to other people” (See: Pronouns — When to Use Them)

λόγος

λόγος σοφίας

If your language does not use an abstract noun for the idea behind wisdom, you could express the idea in another way. Paul could mean that: (1) the word is characterized by wisdom. Alternate translation: “a wise word” (2) the word gives wisdom to those who hear it. Alternate translation: “a word that makes others wise” (See: Abstract Nouns)

ἄλλῳ…λόγος

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (is given). If your language does need these words, you can supply them from that clause. Alternate translation: “to another is given a word” (See: Ellipsis)

λόγος γνώσεως

If your language does not use an abstract noun for the idea behind knowledge, you could express the idea in another way. Paul could mean that: (1) the word is characterized by knowledge. Alternate translation: “an enlightened word” (2) the word gives knowledge to those who hear it. Alternate translation: “a word that makes others knowledgeable” (See: Abstract Nouns)

1 Corinthians 12:9

ἑτέρῳ

Here Paul uses a different word for another than he does in the previous verse or the rest of this verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list into sections, you could begin a new section here. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “To another person”

ἑτέρῳ…ἄλλῳ

In both parts of this verse, Paul specifically refers to another. When he does this, he is not speaking about just one person. Rather, he is using this form to give an example. If your readers would misunderstand that Paul is giving examples here, you could use a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to other people … to other people” (See: Pronouns — When to Use Them)

ἑτέρῳ πίστις…ἄλλῳ…χαρίσματα

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly at the beginning of 12:8 (“is given”). If your language does need these words, you can supply them from that clause. Alternate translation: “to another is given faith … to another are given gifts” (See: Ellipsis)

πίστις

Here, faith refers to a special belief in God. It does not refer to the faith that all believers have. This special faith could be the belief in God that is required to do miracles, or it could be the ability to help others believe more, or it could be something else. If your readers would misunderstand faith by itself, you could state more explicitly that this is a special kind of faith. Alternate translation: “special faith” (See: Assumed Knowledge and Implicit Information)

πίστις

If your language does not use an abstract noun for the idea behind faith, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “the ability to believe” or “how they believe” (See: Abstract Nouns)

τῷ ἑνὶ Πνεύματι

Here, that one Spirit means basically the same thing as the same Spirit. Paul uses a different phrase because changing a repeated phrase was sometimes considered good style in his culture. If it would not be good style to state the same Spirit with different words in your language, and if your readers would be confused about why Paul changes his words, you could use the same Spirit here instead of that one Spirit. Alternate translation: “the same Spirit”

1 Corinthians 12:10

ἄλλῳ…ἄλλῳ…ἄλλῳ…ἑτέρῳ…ἄλλῳ

Throughout this verse, Paul specifically refers to another. When he does this, he is not speaking about just one person. Rather, he is using this form to give an example. If your readers would misunderstand that Paul is giving examples here, you could use a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to other people … to other people … to other people … to other people … to other people” (See: Pronouns — When to Use Them)

ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ προφητεία, ἄλλῳ διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν.

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly at the beginning of 12:8 (“is given”). If your language does need these words, you can supply them from that clause. Alternate translation: “and to another are given workings of power; to another is given prophecy; to another are given discernments of spirits; to another are given kinds of tongues; and to another is given the interpretation of tongues” (See: Ellipsis)

ἐνεργήματα δυνάμεων

If your language does not use abstract nouns for the ideas behind workings or power, you could express the ideas by using a verb and adverbs. Alternate translation: “how they powerfully work” or “what they powerfully do” (See: Abstract Nouns)

ἐνεργήματα δυνάμεων

Here Paul uses the possessive form to speak about workings that are characterized by power. This could mean: (1) that the person can “work” things that are “powerful.” Alternate translation: “doing powerful deeds” or “doing miracles” (2) that the workings exhibit or show power. Alternate translation: “powerful workings” (See: Possession)

προφητεία

If your language does not use an abstract noun for the idea behind prophecy, you could express the idea by using a verb such as “prophesy.” Alternate translation: “how they prophesy” (See: Abstract Nouns)

διακρίσεις πνευμάτων

If your language does not use an abstract noun for the idea behind discernments, you could express the idea by using a verb such as “discern.” Alternate translation: “how they discern spirits” (See: Abstract Nouns)

διακρίσεις

Here, discernments could refer to: (1) the ability to make decisions about spirits. Alternate translation: “judging” (2) the ability to evaluate or identify spirits. Alternate translation: “evaluation” (See: Translate Unknowns)

πνευμάτων

Here, spirits could refer to: (1) speech or deeds empowered by spirits or the Spirit. In this case, those with this “gift” can “discern” whether speech and deeds come from God’s Spirit or not. Alternate translation: “concerning spiritual things” (2) spiritual beings themselves. In this case, those with this “gift” can “discern” whether spirits represent God or not. Alternate translation: “between spirits” (See: Translate Unknowns)

ἑτέρῳ

Here Paul uses a different word for another than he does in the previous two verses or in the rest of this verse, except for the one case noted in the last verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list up into sections, you could begin a new section here. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “To another person”

γλωσσῶν

Here, tongues refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that tongues is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “of languages … of languages” (See: Metonymy)

γένη γλωσσῶν

Here, kinds of tongues identifies words spoken in languages that the believers could not normally understand. The tongues could refer to any or all of the following languages: (1) an otherwise unknown language that one person speaks to God. Alternate translation: “ecstatic speech” or “various private languages” (2) the language or languages spoken by angels. Alternate translation: “various angelic languages” (3) foreign languages that the specific believers in the church do not speak. Alternate translation: “various foreign languages” (See: Translate Unknowns)

ἑρμηνία γλωσσῶν

Here, the interpretation could refer to: (1) translation of the tongues into a language that the believers understand. Alternate translation: “the translation of tongues” (2) understanding and then explaining the meaning of what was spoken in tongues. Alternate translation: “the explanation of tongues” (See: Assumed Knowledge and Implicit Information)

ἑρμηνία γλωσσῶν

If your language does not use an abstract noun for the idea behind interpretation, you could express the idea by using a verb such as “interpret.” Alternate translation: “how they interpret tongues” (See: Abstract Nouns)

1 Corinthians 12:11

τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα

Here, one and the same emphasizes that there is only one Holy Spirit and that each gift is given by the same Holy Spirit, not by a different spirit. If your readers would misunderstand one and the same, you could use a comparable phrase that identifies the Holy Spirit as the only one who gives all the gifts. Alternate translation: “there is only one Holy Spirit, who” (See: Idiom)

ἰδίᾳ

Here, individually refers to how the Spirit “distributes” the gifts to specific individuals. In other words, different people receive different gifts. If your readers would misunderstand individually, you could use a word or phrase that identifies people on their own, apart from the communities they participate in. Alternate translation: “by himself or herself” or “separately” (See: Translate Unknowns)

καθὼς βούλεται

Here, just as he desires means that the Spirit “distributes” the gifts as he decides, not because of any other factors. If your readers would misunderstand desires, you could use a word that refers to what the Spirit “decides” or “chooses.” Alternate translation: “in the way that he chooses” (See: Translate Unknowns)

1 Corinthians 12:12

τὸ σῶμα

Here Paul is speaking of “bodies” in general, not of one particular body. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “a human body, for example,” (See: Generic Noun Phrases)

ἕν ἐστιν

Here, one refers to how the body is a single entity. In other words, we can count one body as one thing, even though it is made up of many parts. If your readers would misunderstand one, you could use a word or phrase that emphasizes the unity of the body. Alternate translation: “is united” or “is a unity” (See: Idiom)

πολλὰ ὄντα

Here, being many contrasts with the words that follow: are one body. If your readers would misunderstand this relationship, you could introduce being many with a word or phrase that explicitly indicates a contrast. Alternate translation: “although they are many” or “despite being many” (See: Connect — Contrast Relationship)

καθάπερ…οὕτως καὶ ὁ Χριστός

Here Paul does not explain how Christ is like the body he describes in this verse. Instead, he slowly explains how Christ is like the body throughout the following verses. In 12:27, he fully explains what he means: “you are the body of Christ and individually members of it.” Because Paul goes on to explain what so also {is} Christ means in the next verses, you should express this phrase by emphasizing the comparison between the body and Christ but without giving any more detail. Alternate translation: “just as … Christ too is like this” (See: When to Keep Information Implicit)

1 Corinthians 12:13

ἐν ἑνὶ Πνεύματι

Here, by one Spirit could refer to: (1) the person in whom we were all baptized. In other words, the baptism happens by the power of the one Spirit or leads to the reception of the one Spirit. Alternate translation: “in one Spirit” or “into one Spirit” (2) the one who performs the “baptism.” Alternate translation: “by the work of the one Spirit”

ἐν ἑνὶ Πνεύματι ἡμεῖς πάντες…ἐβαπτίσθημεν

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Here, the one who does the “baptizing” could be: (1) the believer who performs a water baptism by means of the Spirit’s power. Alternate translation: “fellow believers baptized all of us by the power of the Spirit” (2) God, who gives the one Spirit to believers during a water baptism or in a way that is like a “baptism.” Alternate translation: “God baptized all of us in one Spirit” or “it was as if God baptized us by giving us the one Spirit, which means that he united us” (3) the one Spirit, who empowers the water baptism or unites us in a way similar to a baptism. Alternate translation: “the one Spirit baptized all of us” or “it was as if the one Spirit baptized us, which means that he united us” (See: Active or Passive)

πάντες…ἐβαπτίσθημεν

Here, baptized could refer to: (1) water baptism, which is connected to the Spirit. Alternate translation: “were all baptized in water” (2) becoming a believer and receiving the Spirit, which is like being baptized. Alternate translation: “were all incorporated by something like baptism” (See: Assumed Knowledge and Implicit Information)

πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν

Here, being baptized into something or someone identifies with whom one is being united in baptism. In this case, believers are united together as one body when they are baptized. Alternate translation: “were all baptized so that we became one body” (See: Idiom)

εἰς ἓν σῶμα

Here Paul speaks as if believers together were one body. By speaking in this way, he emphasizes the unity that believers have because they together have the Spirit as the body of Christ. Paul uses this metaphor throughout the following verses, and it is an important metaphor for 1 Corinthians and for Christian teaching. Because of this, you should preserve this metaphor or, if you must express the idea differently, use an analogy. Alternate translation: “into close union, as if we were one body” (See: Metaphor)

εἴτε…δοῦλοι, εἴτε ἐλεύθεροι

Alternate translation: “whether slaves or freedmen”

πάντες ἓν Πνεῦμα ἐποτίσθημεν

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses this form to emphasize the people who are drinking rather than emphasizing the one who provides the drink. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God made us all drink one Spirit” (See: Active or Passive)

πάντες ἓν Πνεῦμα ἐποτίσθημεν

Here Paul speaks as if receiving the Spirit or being empowered by the Spirit is “drinking” the Spirit. It is possible that he speaks in this way to make the Corinthians think about the Lord’s Supper (“drinking the cup”), especially since the beginning of the verse speaks of being baptized. The main point is that all those who drink the one Spirit are united together by that drinking. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “all received one Spirit” or “all partook of the one Spirit” (See: Metaphor)

1 Corinthians 12:14

τὸ σῶμα

1 Corinthians 12:15

ἐὰν εἴπῃ ὁ πούς, ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος

Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that a foot could talk and claim that it is not of the body because it is not a hand. He uses this hypothetical situation because it is absurd for a foot to talk, and it is even more absurd that a foot would say these things if it could talk. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose a foot would say, ‘Since I am not a hand, I am not of the body’” (See: Hypothetical Situations)

ὁ πούς

Paul is using any foot as an example. He is not speaking about one particular foot that can talk. If your readers would misunderstand this form, you could use a form that refers to any foot. Alternate translation: “a foot” or “any foot” (See: Generic Noun Phrases)

ἐὰν εἴπῃ ὁ πούς

Here Paul speaks as if a foot could say things. He speaks in this way because he wants the Corinthians to think of themselves as body parts making up the body of Christ, and so the foot is an example for them. He also wishes them to see how absurd it is for a foot to say what it says here. If your readers would misunderstand this figure of speech, you could clarify that this is a hypothetical situation in which a foot can say things. Alternate translation: “Say that a foot could talk, and it said” (See: Personification)

εἴπῃ…ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος

If your language does not use this form, you could translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “would say that, since it is not a hand, it is not of the body” (See: Direct and Indirect Quotations)

οὐκ εἰμὶ ἐκ τοῦ σώματος…οὐκ ἔστιν ἐκ τοῦ σώματος

Here, of the body identifies something that belongs to or is part of the body. If your readers would misunderstand of the body, you could use a form in your language that refers to what is part of or belongs to something else. Alternate translation: “I am not a part of the body … it is not a part of the body” (See: Idiom)

οὐ παρὰ τοῦτο, οὐκ ἔστιν ἐκ τοῦ σώματος

Here Paul uses two negative words to express the idea that the reason that the foot gives is not valid for separating it from the body. If your readers would misunderstand the two negative words, you could express the idea with positive words or only one negative word. Alternate translation: “despite that, it is of the body” or “it is still of the body” (See: Double Negatives)

τοῦτο

Here, this refers back to what the foot said about not being a hand. If your readers would misunderstand this, you could use a word or phrase that more clearly identifies what it refers to. Alternate translation: “this reasoning” or “that idea” (See: Pronouns — When to Use Them)

1 Corinthians 12:16

ἐὰν εἴπῃ τὸ οὖς, ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος

Just as in 12:15, here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that an ear could talk and claim that it is not of the body because it is not an eye. He uses this hypothetical situation because it is absurd for an ear to talk, and it is even more absurd that an ear would say these things if it could talk. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose an ear would say, ‘Since I am not an eye, I am not of the body’” (See: Hypothetical Situations)

τὸ οὖς

Paul is using any ear as an example. He is not speaking about one particular ear that can talk. If your readers would misunderstand this form, you could use a form that refers to any ear. Alternate translation: “an ear” or “any ear” (See: Generic Noun Phrases)

ἐὰν εἴπῃ τὸ οὖς

Just as in 12:15, here Paul speaks as if an ear could say things. He speaks in this way because he wants the Corinthians to think of themselves as body parts of the body of Christ, and so the ear is an example for them. He also wishes them to see how absurd it is for an ear to say what it says here. If your readers would misunderstand this figure of speech, you could clarify that this is a hypothetical situation in which a foot can say things. Alternate translation: “say that an ear could talk, and it said” (See: Personification)

εἴπῃ…ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος;

If your language does not use this form, you could translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “would say that, since it is not an eye, it is not of the body” (See: Direct and Indirect Quotations)

οὐκ εἰμὶ ἐκ τοῦ σώματος…οὐκ ἔστιν ἐκ τοῦ σώματος

Just as in 12:15, of the body identifies something that belong to or is part of the body. If your readers would misunderstand of the body, you could use a form in your language that refers to what is part of or belongs to something else. Alternate translation: “I am not a part of the body … it is not a part of the body” (See: Idiom)

οὐ παρὰ τοῦτο, οὐκ ἔστιν ἐκ τοῦ σώματος

Here Paul uses two negative words to express the idea that the reason that the ear gives is not valid for separating it from the body. If your readers would misunderstand the two negative words, you could express the idea with positive words or only one negative word. Alternate translation: “despite that, it is of the body” or “it is still of the body” (See: Double Negatives)

τοῦτο

Here, this refers back to what the ear said about not being an eye. If your readers would misunderstand this, you could use a word or phrase that more clearly identifies what it refers to. Alternate translation: “this reasoning” or “that idea” (See: Pronouns — When to Use Them)

1 Corinthians 12:17

εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή? εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις?

Here Paul is using two hypothetical situations to teach the Corinthians. He wants them to imagine that the whole body was an eye or an ear. He uses these hypothetical situations because it is absurd for an eye or an ear to make up the whole body. Use a natural way in your language to introduce hypothetical situations. Alternate translation: “Suppose the whole body were an eye; where would the hearing be? Suppose the whole were an ear; where would the sense of smell be?” (See: Hypothetical Situations)

ὅλον τὸ σῶμα…ὅλον

Here Paul is speaking of “bodies” in general, not of one particular body. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “any whole body … any whole” (See: Generic Noun Phrases)

ποῦ ἡ ἀκοή?…ποῦ ἡ ὄσφρησις?

Paul does not ask these questions because he is looking for information about where the senses of hearing and smell are. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “nowhere.” In other words, a body that is only an eye does not have hearing, and a body that is only an ear does not have smell. If your readers would misunderstand these questions, you could express the ideas with strong negations. Alternate translation: “it would never hear anything. … it would never smell anything.” or “it would not have hearing. … it would not have the sense of smell.” (See: Rhetorical Question)

ὅλον

Here Paul omits body because he stated it explicitly in the previous sentence. If your language needs to state body here, you can supply it from the previous sentence. Alternate translation: “the whole body” (See: Ellipsis)

1 Corinthians 12:18

νυνὶ δὲ

Here, But now introduces what is true, in contrast to the hypothetical situations Paul offered in the last verse (12:17). Here, the word now does not refer to time. If your readers would misunderstand But now, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: Connect — Contrast Relationship)

τὰ μέλη, ἓν ἕκαστον αὐτῶν ἐν

Here Paul interrupts his sentence to include each one of them. In Paul’s culture, this interruption emphasized each one of them. If your readers would misunderstand why Paul interrupts his sentence, you could rearrange the phrases and express the emphasis in another way. Alternate translation: “each and every member in” (See: Information Structure)

καθὼς ἠθέλησεν

Here, just as he desired means that the God appointed the members as he decided, and not because of any other factors. If your readers would misunderstand desired, you could use a word that refers to what God “decided” or “chose.” Alternate translation: “in the way that he chose” (See: Translate Unknowns)

1 Corinthians 12:19

εἰ…ἦν τὰ πάντα ἓν μέλος, ποῦ

Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that all the body parts were just one member, that is, one kind of body part. He uses this hypothetical situation because it is absurd for all body parts to be one member. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose they were all one member; where” (See: Hypothetical Situations)

τὰ…ἓν μέλος

Here, one member refers to one kind of member. In other words, it does not indicate that there is only one body part (one arm, for example). Rather, it indicates that all the body parts are of one type (as if all the ears, legs, and other body parts were all arms). If your readers would misunderstand one member, you could clarify that Paul has in mind many members that are of one kind. Alternate translation: “one kind of member” or “one type of member” (See: Assumed Knowledge and Implicit Information)

ποῦ τὸ σῶμα?

Paul does not ask this question because he is looking for information about where the body is. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nowhere.” In other words, a body that is made up of only one member is not a body at all. If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “there would be no body!” or “the body would certainly not exist.” (See: Rhetorical Question)

1 Corinthians 12:20

νῦν δὲ

Just as in 12:18, But now introduces what is true, in contrast with the hypothetical situations Paul offered in the last verse (12:19). The word now does not refer to time here. If your readers would misunderstand But now, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: Connect — Contrast Relationship)

πολλὰ…μέλη

Here, many members refers to many kinds of member. In other words, it does not indicate that there are many examples of one body part (many arms, for example). Rather, it indicates that there are many different types of members (ears, legs, and arms, for example). If your readers would misunderstand many members, you could clarify that Paul has in mind many different kinds of members. Alternate translation: “there are many types of members” (See: Assumed Knowledge and Implicit Information)

ἓν δὲ σῶμα

Here Paul omits some words that your language might need to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (there are). If your language does need these words here, you can supply them from the previous clause. Alternate translation: “but there is one body” (See: Ellipsis)

1 Corinthians 12:21

οὐ δύναται…ὁ ὀφθαλμὸς…ἡ κεφαλὴ τοῖς ποσίν

Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that an eye and a head could talk to other body parts. He uses this hypothetical situation because, if these body parts could talk, they would never say “I have no need of you” to other body parts. His point is that human body parts work together; they do not try to get rid of each other. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that the eye could speak. It is not able … suppose that the head could speak. It is not able to say to the feet” (See: Hypothetical Situations)

οὐ δύναται…ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί, χρείαν σου οὐκ ἔχω; ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν, χρείαν ὑμῶν οὐκ ἔχω

Here Paul speaks as if an eye and a head could say things. He speaks in this way because he wants the Corinthians to think of themselves as body parts of the body of Christ, and so the eye and the head are examples for them. He also wishes them to see how absurd it would be if an eye or a head were to say that it did not need other body parts. If your readers would misunderstand this figure of speech, you could clarify that this is a hypothetical situation in which an eye or a head can say things. Alternate translation: “say that an eye could talk. It is not able to say to the hand, ‘I do not have need of you.’ Or again, say that a head could talk. It is not able to say to the hand, ‘I do not have need of you.’” (See: Personification)

τῇ χειρί, χρείαν σου οὐκ ἔχω…τοῖς ποσίν, χρείαν ὑμῶν οὐκ ἔχω.

If your language does not use this form, you could translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “that it does not need the hand … that it does not need the feet” (See: Direct and Indirect Quotations)

οὐ δύναται…ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί…ἡ κεφαλὴ τοῖς ποσίν

Paul is using these body parts as examples. He is not speaking about one particular eye, hand, head, or feet. If your readers would misunderstand this form, you could use a form that refers to any ear. Alternate translation: “no eye is able to say to a hand … no head is able to say to feet” (See: Generic Noun Phrases)

χρείαν σου οὐκ ἔχω…χρείαν ὑμῶν οὐκ ἔχω

Here, I do not have need of you is a natural way to express this idea in Paul’s language. In some languages, this clause sounds unnatural or longer than it needs to be. Paul is not using this form for special emphasis, so you could express the idea in whatever way seems natural in your language. Alternate translation: “I do not require you … I do not require you” or “You are not needed … You are not needed” (See: Idiom)

ἢ πάλιν

Here, or again introduces another example. If your readers would misunderstand or again, you could use a word or phrase that introduces another example. Alternate translation: “or, for another example,” or “or further” (See: Connecting Words and Phrases)

ἡ κεφαλὴ τοῖς ποσίν

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 can supply them from that clause. Alternate translation: “the head is not able to say to the feet” (See: Ellipsis)

1 Corinthians 12:22

ἀσθενέστερα

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: Translate Unknowns)

ἀναγκαῖά

Here, essential identifies the weaker bodies parts as required for the body to function properly. If your readers would misunderstand essential, you could use a word or phrase that identifies the body parts as “necessary” or “required.” Alternate translation: “required” or “indispensable” (See: Translate Unknowns)

πολλῷ μᾶλλον…ἀσθενέστερα ὑπάρχειν, ἀναγκαῖά ἐστιν

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 your readers would misunderstand this general principle or what Paul is comparing, you could express the idea more explicitly. Alternate translation: “to be weaker than other members are actually that much more essential than those other members” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 12:23

καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν; καὶ τὰ ἀσχήμονα ἡμῶν, εὐσχημοσύνην περισσοτέραν ἔχει;

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 your readers would misunderstand how we bestow some body parts with greater honor or give them more dignity, you could state explicitly that Paul has clothing in mind. 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: Assumed Knowledge and Implicit Information)

ἃ…τοῦ σώματος

Here, those refers back to the “members” in 12:22. If your readers would misunderstand those, you could use “members” instead. Alternate translation: “the members of the body which” (See: Pronouns — When to Use Them)

ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν

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: Information Structure)

τούτοις τιμὴν περισσοτέραν περιτίθεμεν

If your language does not use an abstract noun for the idea behind honor, you could express the idea by using a verb such as “honor” or an adverb such as “honorably.” Alternate translation: “we treat them honorably” or “we honor them more” (See: Abstract Nouns)

τὰ ἀσχήμονα ἡμῶν

Here, unpresentable members is a polite way to refer to sexual organs. If your readers would misunderstand unpresentable members, you could use a comparable polite term. Paul’s euphemism contrasts unpresentable with dignity. If possible, use a euphemism that similarly creates a contrast. Alternate translation: “our private parts” (See: Euphemism)

εὐσχημοσύνην περισσοτέραν ἔχει

If your language does not use an abstract noun for the idea behind dignity, you could express the idea by using a verb such as “dignify” or an adjective such as “presentable.” Alternate translation: “are more dignified” or “are more presentable” (See: Abstract Nouns)

1 Corinthians 12:24

τὰ…εὐσχήμονα ἡμῶν

Here, presentable members contrasts with the “unpresentable members” in 12:23. These presentable members are probably those body parts which we do not cover with clothing, but Paul does not specify exactly which body parts he is thinking about. If your readers would misunderstand presentable members, you could use a word or phrase that contrasts with how you translated “unpresentable members.” Alternate translation: “nonprivate parts” (See: Assumed Knowledge and Implicit Information)

οὐ χρείαν ἔχει

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). If your readers would misunderstand do not have need without further explanation, you could refer back to how you translated what people do with their “unpresentable parts.” Alternate translation: “do not need to be treated with dignity” (See: Ellipsis)

συνεκέρασεν τὸ σῶμα

Here Paul speaks as if God took many different things and combined them together to make the body. By speaking in this way, he emphasizes that the body is made up of many different parts, but that God has united or combined all these parts together. If your readers would misunderstand combined the body together, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “has assembled the body” or “has joined all the body parts into one body” (See: Metaphor)

τὸ σῶμα

Here Paul is speaking of “bodies” in general, not of one particular body. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “the human body” or “each body” (See: Generic Noun Phrases)

τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν

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 is true. God has made the body in such a way that we give more honor and dignity to the private and less honorable body parts. If your readers would misunderstand this implication, you could express the idea more plainly by including what humans think about the body parts. Alternate translation: “giving more honor to what we think has less honor” or “giving more honor to the body parts that we consider to be less honorable” (See: Assumed Knowledge and Implicit Information)

τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν

If your language does not use an abstract noun for the idea behind honor, you could express the idea by using a verb such as “honor” or an adjective such as “honorable.” Alternate translation: “honoring more what is honored less” or “making honorable what is less honorable” (See: Abstract Nouns)

1 Corinthians 12:25

μὴ…σχίσμα…ἀλλὰ

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: Litotes)

μὴ ᾖ σχίσμα ἐν τῷ σώματι

If your language does not use an abstract noun for the idea behind division, you could express the idea by using a verb such as “divide” or “split.” Alternate translation: “the body may not divide itself” or “the body may not become divided” (See: Abstract Nouns)

ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη

Here Paul speaks as if the members of a body could care for another. He speaks in this way because he wants the Corinthians to think of themselves as members of the body of Christ, and so the members of a human body are an example for them. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea nonfiguratively. Alternate translation: “the members should work together like they care for one another” or “the members should work with each other” (See: Personification)

τὸ αὐτὸ

Here, the same means that the members are “caring” for each body part the same way they care for all the others. In other words, the body parts make no distinctions about honor or dignity. Instead, they treat each other the same. If your readers would misunderstand the same, you could express the idea with a comparable phrase that emphasizes equality or similarity. Alternate translation: “equally” or “without distinctions” (See: Idiom)

1 Corinthians 12:26

εἴτε πάσχει ἓν μέλος…εἴτε δοξάζεται μέλος

Here Paul uses the conditional form to show the connection between one member and all the members. If the conditional form does not draw a close connection between what happens to one and what happens to all, you could use a different form that does draw a close connection. Alternate translation: “when one member suffers … when a member is honored” (See: Connect — Hypothetical Conditions)

εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη

Here Paul speaks as if one member and indeed all the members of a body could suffer, which is a word that is normally used for people instead of things. He speaks in this way because he wants the Corinthians to think of themselves as members of the body of Christ, and so the members of a human body are an example for them. Here, he specifically has in mind the idea that an injury or infection in one body part (a finger, for example) has an effect on the entire body. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea nonfiguratively. Alternate translation: “if one member feels pain, all the members also feel the pain” or “if one member is like a person who suffers, all the members also join in the suffering” (See: Personification)

δοξάζεται μέλος

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to avoid stating who is doing the “honoring.” If you must state who does it, you could use a vague or indefinite subject. Alternate translation: “they honor a member” or “a member receives honor” (See: Active or Passive)

συνχαίρει πάντα τὰ μέλη

Here Paul speaks as if all the members of a body could rejoice like people do. He speaks in this way because he wants the Corinthians to think of themselves as members of the body of Christ, and so the members of a human body are an example for them. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea nonfiguratively. Alternate translation: “all the members are like people who rejoice together” or “all the members together receive the honor” (See: Personification)

1 Corinthians 12:27

δέ

Here, Now introduces the application of what Paul has been saying about the body in 12:12–26. You could use a word or phrase that would naturally introduce an application or explanation of what Paul has said in these verses. Alternate translation: “In the end,” or “What I mean is that” (See: Connecting Words and Phrases)

ὑμεῖς…ἐστε σῶμα Χριστοῦ, καὶ μέλη ἐκ μέρους

Here Paul speaks as if believers were members, or body parts, that together make up the body of Christ. By speaking in this way, he applies everything he has said in 12:12–26 about “bodies” to the church, and he emphasizes the unity of the church. Paul used body language throughout this whole paragraph, and it is an important metaphor for 1 Corinthians and for Christian teaching. Because of this, you should preserve this metaphor or, if you must express the idea differently, use an analogy. Alternate translation: “it is as if you are the body of Christ and individually members of it” or “you function as the body of Christ, and individually you function as members of it” (See: Metaphor)

μέλη ἐκ μέρους

Here, individually refers to how specific people are members of the body of Christ. In other words, discrete people can each be considered a “member”. If your readers would misunderstand individually, you could use a word or phrase that identifies people on their own, apart from the communities in which they participate. Alternate translation: “each one of you is a member of it” (See: Translate Unknowns)

1 Corinthians 12:28

οὓς

Here, some refers to the specific people who have the gifts listed in the rest of this verse. If your readers would misunderstand some, you could clarify that it refers to the people who have the gifts or titles he gives in the list. Alternate translation: “people to specifically function” (See: Pronouns — When to Use Them)

πρῶτον…δεύτερον…τρίτον

If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “one, … two, … three,” (See: Ordinal Numbers)

ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων

Here Paul could use the numbers and then to indicate: (1) that he listed these things in the order in which he thought of them. In this case, there is no special significance to the numbers, and Paul stopped numbering items because he kept listing things after he said then. Alternate translation: “church. This includes first apostles, second prophets, third teachers, then miracles, then gifts of healing” (2) that the items are listed in order of importance or authority until Paul starts using then. This means that apostles, prophets, and teachers have special importance or authority in that order. Alternate translation: “church. Most important are apostles, second are prophets, and third are teachers. Then there are miracles, gifts of healing” (3) that the items are listed in the order in which God uses them in the church, up until Paul starts using then. Alternate translation: “church, which first requires apostles, second prophets, and third teachers. Then God gives miracles, gifts of healing”

ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν

When Paul stops using numbers in his list, he also stops using titles for people and instead names the gifts they have. However, the questions in the next two verses (12:29–30) show that Paul wants the Corinthians to think about these gifts as belonging to specific people. If your readers would be confused by the change from titles to gifts, you could explicitly connect these gifts with the people who perform them. Alternate translation: “then people who perform miracles, then those with gifts of healing, those who help, those who administer, and those who speak various kinds of tongues” (See: Assumed Knowledge and Implicit Information)

ἀντιλήμψεις

Here, helps could refer to: (1) acts that help other people. Alternate translation: “helpful deeds” (2) service that helps the church, which would include administrative work and distributing aid to those in need. Alternate translation: “supporting the church” (See: Translate Unknowns)

κυβερνήσεις

If your language does not use an abstract noun for the idea behind administration, you could express the idea by using an adjective such as “administrative” or a verb such as “lead” or “direct.” Alternate translation: “administrative skills” or “the ability to lead” (See: Abstract Nouns)

γένη γλωσσῶν

Here, various kinds of tongues has the same meaning it had in 12:10. Translate it the same way you did there. (See: Translate Unknowns)

γλωσσῶν

Here, tongues refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that tongues is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “of languages” (See: Metonymy)

1 Corinthians 12:29

μὴ πάντες ἀπόστολοι? μὴ πάντες προφῆται? μὴ πάντες διδάσκαλοι? μὴ πάντες δυνάμεις?

Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they are not” or “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all are apostles. Not all are prophets. Not all are teachers. Not all do miracles.” (See: Rhetorical Question)

μὴ πάντες δυνάμεις

Here, unlike with the other questions in the verse, supplying are does not make sense. Paul is not saying that Not all “are” miracles. Rather, he is saying that Not all perform miracles. You could supply a comparable word that refers to “performing” miracles. Alternate translation: “Not all perform miracles, do they” (See: Ellipsis)

1 Corinthians 12:30

μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων? μὴ πάντες γλώσσαις λαλοῦσιν? μὴ πάντες διερμηνεύουσιν?

Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all have gifts of healing. Not all speak in tongues. Not all interpret.” (See: Rhetorical Question)

γλώσσαις

διερμηνεύουσιν

Here Paul is speaking about the same “gift” that he mentioned in 12:10 as “the interpretation of tongues.” He does not mention what the person “interprets” here because he knows that the Corinthians will infer that he is speaking about the tongues in the previous question. If your readers would not infer what the person “interprets,” you could state it explicitly. Alternate translation: “interpret tongues, do they” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 12:31

ζηλοῦτε

Here, earnestly desire could be: (1) a command from Paul. Alternate translation: “you should earnestly desire” (2) a statement about what the Corinthians are doing. Alternate translation: “you are earnestly desiring” (See: Imperatives — Other Uses)

τὰ χαρίσματα τὰ μείζονα

Here, greater could indicate: (1) what Paul thinks are greater gifts, which would be the ones that most benefit other believers. Alternate translation: “the gifts that are greater” or “the gifts that help others” (2) what the Corinthians think are the greater gifts, which Paul may disagree with. The Corinthians would probably include speaking in tongues as a greater gift. If you choose this option, you will need to express earnestly desire as a statement, not as an imperative. Alternate translation: “what you think are greater gifts” (See: Irony)

ὑμῖν δείκνυμι

Here Paul introduces what he will tell the Corinthians in the next chapter. Use a natural verb tense in your language for referring to what a person is about to say. Alternate translation: “I am going to show you” (See: Predictive Past)

1 Corinthians 13

1 Corinthians 13 General Notes

Structure and Formatting

On spiritual gifts (12:1–14:40)
- The necessity of love (13:1–3)
- The characteristics of love (13:4–7)
- The enduring nature of love (13:8–13)

Special Concepts in this Chapter

Love

Paul’s main topic in this chapter is love. He speaks about how important it is, what it is like, and how it will endure forever. Much of the time, it seems that he is emphasizing love for other people. However, he likely also has love for God in mind. See the notes for ways to translate the abstract noun “love” if your language does not use an abstract noun for this idea. (See: love, beloved)

Important Figures of Speech in this Chapter

Hypothetical situations

In 13:1–3, Paul provides three hypothetical situations. He uses these situations to show how essential love is: no matter what other great things a person can do, they must have love. He uses himself as the character in the situations to avoid making someone else an example of a person who does not have love. Consider natural ways to speak about hypothetical situations in your language. If your readers would be confused when Paul uses “I” in the hypothetical situations, you could use a generic reference to a “person” or “someone” instead. (See: Hypothetical Situations)

Personification

In 13:4–8a, Paul speaks about love as if it were a person who could do things. He speaks in this way because it makes the abstract idea of “love” easier to think about. If your readers would be confused when Paul speaks about love as a person, you could express the idea in another way. See the notes on those verses for translation options. (See: Personification)

Child analogy

In 13:11, Paul again uses himself as an example. This time he speaks about what he did as a child and what he does as an adult. He speaks in this way to illustrate how some things are appropriate for specific times. For example, speaking like a child is appropriate when one is a child, but it is not appropriate when one is an adult. Paul wishes the Corinthians to apply this reasoning to spiritual gifts and to love. Spiritual gifts are appropriate until Jesus comes back, but then they will no longer be appropriate. On the other hand, love is always appropriate.

Other Possible Translation Difficulties in this Chapter

Non-exhaustive lists

In 13:4–8a, Paul provides a list of love’s characteristics. While he mentions many things, he does not intend the list to completely define every characteristic of love. Instead, he wishes to show the Corinthians what love is like. Make sure that your translation does not imply that the characteristics that Paul lists are the only characteristics that love has.

First-person singular and plural

In 13:1–3, 11, 12b, Paul speaks of himself in the first-person singular. In 13:9, 12a, Paul includes the Corinthians and other believers with himself by using the first-person plural. However, the alternation between singular and plural, especially in 13:11–12, shows that Paul is not drawing any distinctions between his own experiences and those of other believers. Rather, Paul uses himself as an example, but he also wishes to speak about believers in general. If your readers would find switching between first-person singular and first-person plural to be confusing, you could use the first-person plural throughout. (See: Pronouns — When to Use Them)

1 Corinthians 13:1

ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω

Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could speak with tongues of men and of angels but also that he did not have love. He uses himself in this hypothetical situation so that he does not offend the Corinthians by using them as an example of people without love. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose that I could speak with the tongues of men and of angels, but also suppose that I did not have love.” (See: Hypothetical Situations)

ταῖς γλώσσαις

ταῖς γλώσσαις τῶν ἀνθρώπων…καὶ τῶν ἀγγέλων

Here Paul refers to two specific categories of tongues: those of men and those of angels. He does not mean that these are the only kinds of tongues that exist, but he does think that these two kinds do exist. If your readers would misunderstand tongues of men and of angels, you could use a normal way to refer to various human languages and then also modify it so that you can use it for angelic languages. Alternate translation: “foreign languages and angelic languages” (See: Translate Unknowns)

ἀγάπην…μὴ ἔχω

If your language does not use an abstract noun for the idea behind love, you could express the idea by using a verb such as “love.” Alternate translation: “I do not love people” (See: Abstract Nouns)

γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον

Here Paul speaks as if he were a metallic instrument that makes loud noises. He speaks in this way because he wants to argue that tongues without love are noisy, like an instrument, but they do not actually help others. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I have become loud but useless” or “I have become like loud radio static” (See: Metaphor)

χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον

Here Paul refers to two different loud, metallic instruments in his culture. If your culture does not have two different loud instruments made of metal, you could refer to just one here. Further, if your culture does not use metal instruments, you could refer to two or one instruments that make a loud noise. Alternate translation: “a noisy cymbal” or “a loud drum” (See: Doublet)

χαλκὸς ἠχῶν

Here, a noisy gong refers to the sound that comes when someone hits a flat metal object. A gong is a metal instrument that someone hits to make a deep, booming sound. You could use a word that identifies a metal instrument in your culture, especially if it makes a loud sound. Alternate translation: “a loud bell” (See: Translate Unknowns)

κύμβαλον ἀλαλάζον

A cymbal is a thin, round metal plate that someone hits with a stick or another cymbal to create a loud crashing sound (clanging). You could use a word that describes another metal instrument in your culture, especially if it makes a loud, harsh sound. Alternate translation: “loud percussion” (See: Translate Unknowns)

1 Corinthians 13:2

καὶ ἐὰν ἔχω προφητείαν, καὶ εἰδῶ τὰ μυστήρια πάντα, καὶ πᾶσαν τὴν γνῶσιν, καὶ ἐὰν ἔχω πᾶσαν τὴν πίστιν, ὥστε ὄρη μεθιστάναι, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι.

Here, just as in 13:1, Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could have prophecy and understand all mysteries and all knowledge and that he could have all faith so as to remove mountains but that he did not have love. He uses himself in this hypothetical situation so that he does not offend the Corinthians by using them as an example of people without love. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “And suppose that I had all prophecy and understood all mysteries and knowledge, and suppose that I had all faith so as to remove mountains, but also suppose that I did not have love. In that case, I would be nothing” (See: Hypothetical Situations)

ἔχω προφητείαν

If your language does not use an abstract noun for the idea behind prophecy, you could express the idea by using a verb such as “prophesy.” Alternate translation: “I can prophesy” (See: Abstract Nouns)

τὰ μυστήρια πάντα, καὶ πᾶσαν τὴν γνῶσιν

If your language does not use abstract nouns for the ideas behind mysteries and knowledge, you could express the ideas in another way, such as with adjectives or verbs. Alternate translation: “everything that is secret and worth knowing” or “all that is hidden and all that there is to know” (See: Abstract Nouns)

ἔχω πᾶσαν τὴν πίστιν

If your language does not use an abstract noun for the idea behind faith, you could express the idea by using a verb such as “believe” or “trust.” Paul implies that this is faithin God. Alternate translation: “I trust God completely” (See: Abstract Nouns)

ὥστε ὄρη μεθιστάναι

Here, so as to introduces a description of what could result from the faith. Paul here uses an extreme example to define how great the faith is. If your readers would misunderstand how remove mountains relates to faith, you could make it clearer that Paul identifies remove mountains as an extreme example of what the faith can lead to. Alternate translation: “so that I can even remove mountains” (See: Connect — Reason-and-Result Relationship)

ἀγάπην…μὴ ἔχω

οὐθέν εἰμι

Here Paul says that he, if the hypothetical situation were true, would be nothing. The Corinthians would have understood him to mean that none of the great things he could do would be worth anything, and he himself would gain no honor or glory from them. Paul does not mean that he would not exist. If your readers would misunderstand I am nothing, you could qualify Paul’s claim or indicate that it refers to honor or value. Alternate translation: “I have no value” or “I gain nothing from those great things” (See: Hyperbole)

1 Corinthians 13:3

κἂν ψωμίσω πάντα τὰ ὑπάρχοντά μου, καὶ ἐὰν παραδῶ τὸ σῶμά μου, ἵνα καυχήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι

Here, just as in 13:1–2, Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could give away all his possessions and that he could hand over his body so that he might boast but that he did not have love. He uses himself in this hypothetical situation so that he does not offend the Corinthians by using them as an example of people without love. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “And suppose that I gave away all my possessions, and suppose that I handed over my body so that I might boast, but also suppose that I did not have love. In that case, I would gain nothing” (See: Hypothetical Situations)

παραδῶ τὸ σῶμά μου

Here, hand over my body refers to willingly accepting bodily suffering and even death. If your readers would misunderstand hand over my body, you could express the idea more explicitly. Alternate translation: “I allow others to hurt my body” (See: Assumed Knowledge and Implicit Information)

καυχήσωμαι

In Paul’s language, I might boast and “I might be burned” look and sound very similar. While many later manuscripts have “I might be burned” here, the earliest manuscripts have I might boast. Unless there is a good reason to translate “I might be burned,” it is best to follow the ULT here and translate I might boast. (See: Textual Variants)

ἵνα καυχήσωμαι

Here, so that could introduce: (1) a result that comes from “handing over one’s body.” Alternate translation: “that I might then boast” (2) a purpose of “handing over one’s body.” Alternate translation: “in order that I might boast” (See: Connect — Reason-and-Result Relationship)

ἀγάπην…μὴ ἔχω

1 Corinthians 13:4

ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται; ἡ ἀγάπη οὐ ζηλοῖ; ἡ ἀγάπη οὐ περπερεύεται, οὐ φυσιοῦται

Here Paul speaks as if love were a person who could be patient, kind, without envy, without “boasting,” and not arrogant. Paul speaks in this way to describe the abstract idea of love in more concrete ways that are easier to think about. If your readers would misunderstand this figure of speech, you could make Paul’s description of love more concrete in another way, such as by speaking about the “people” who love. Alternate translation: “If you love others, you are patient and kind; you do not envy; you do not boast, you are not arrogant” (See: Personification)

μακροθυμεῖ, χρηστεύεται

Here Paul does not connect is patient and is kind with any other words. He does this because he wants the Corinthians to think of these two ideas as closely connected. Since English speakers would misunderstand this connection, the ULT has added “and” to clarify that these two ideas are connected. If your readers would also misunderstand the connection, you could add a connecting word like the ULT does or you could express is kind as its own thought. Alternate translation: “is patient; it is kind” (See: Ellipsis)

οὐ περπερεύεται, οὐ φυσιοῦται

Here, boast refers to how people try to draw attention to how great they are, often with words. On the other hand, arrogant refers to how highly people think about themselves. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you could use one general word for “arrogance” or “pride.” Alternate translation: “is not proud” (See: Doublet)

1 Corinthians 13:5

οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς, οὐ παροξύνεται, οὐ λογίζεται τὸ κακόν

Here, just like in 13:4, Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in that verse. Alternate translation: “If you love others, you are not rude; you are not seeking your own; you are not easily angered; you do not keep a count of wrongs” (See: Personification)

οὐκ ἀσχημονεῖ

Here, rude refers to behavior that is shameful or disgraceful. If your readers would misunderstand rude, you could use a word that refers to shameful or disgraceful behavior. Alternate translation: “It does not do disgraceful things” or “it is not inappropriate” (See: Translate Unknowns)

οὐ ζητεῖ τὰ ἑαυτῆς

Here, its own refers to what is good for oneself. In other words, seeking its own would mean that “love” is trying to do what is best for itself, not for others. If your readers would misunderstand it does not seek its own, you could use a comparable idiom or express the idea with a word such as “selfish.” Alternate translation: “it is not selfish” (See: Idiom)

οὐ παροξύνεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the person who is angered rather than focusing on the one provoking them. If you must state who did the action, you could use a vague or generic subject. Alternate translation: “others do not anger them easily” (See: Active or Passive)

οὐ λογίζεται τὸ κακόν

Here Paul speaks as if someone could keep count, as if they were writing them down and adding them up, of each and every bad thing that others have done. He speaks in this way to describe how people remember wrongs and do not forgive them. If your readers would misunderstand keep a count of wrongs, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “it does not hold onto wrongs” or “it is not resentful” (See: Metaphor)

1 Corinthians 13:6

οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ;

Here, just like in 13:4–5, Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you do not rejoice in unrighteousness, but you rejoice in the truth” (See: Personification)

οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ;

Here Paul uses two negative words, not and unrighteousness, to indicate a positive meaning. If your language does not use two negative words like this, you could instead use one positive word. If you do so, you will have to make the second half a connection instead of a contrast. Alternate translation: “It rejoices in righteousness and in the truth” (See: Double Negatives)

ἐπὶ τῇ ἀδικίᾳ

If your language does not use an abstract noun for the idea behind unrighteousness, you could express the idea by using an adjective such as “unrighteous” or an adverb such as “unrighteously.” Alternate translation: “unrighteous acts” or “in what people do unrighteously” (See: Abstract Nouns)

τῇ ἀληθείᾳ

If your language does not use an abstract noun for the idea behind truth, you could express the idea by using an adjective such as “true.” Alternate translation: “in true things” or “things that are true” (See: Abstract Nouns)

1 Corinthians 13:7

πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει

Here, just like in 13:4–6, Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you bear all things, believe all things, hope all things, endure all things” (See: Personification)

πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει

Here, all things refers primarily to the situation or time in which “love” bears, believes, hopes, and endures. The phrase all things does not mean that “love” believes everything it hears or hopes for everything that could happen. Rather, the point is that “love” believes in every situation and hopes at all times. If your readers would misunderstand all things, you could express the idea in a way that more clearly refers to time or situation. Alternate translation: “It bears up in every situation, believes in every situation, hopes in every situation, endures in every situation” (See: Idiom)

πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει

If you follow the previous note and understand all things as referring to time or situation, then bears, believes, hopes, and endures do not have stated objects. Paul does not state the objects because he wants the description to be general and easily applied to many situations. If you must express objects, the verbs bears and endures imply that a person bears and endures bad things that other people do. The verbs believes and hopes imply that a person believes and hopes that God will do what he has promised to do. Alternate translation: “It bears what others do in every situation; believes God in every situation; hopes in God in every situation; endures what others do in every situation” (See: Assumed Knowledge and Implicit Information)

πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει

Here Paul repeats all things and the same structure in four straight clauses. This was worded powerfully in his culture. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “It bears, believes, hopes, and endures all things” (See: Parallelism)

στέγει

Here, bears could refer to: (1) keeping things that are outside from getting inside. The point here would be that “love” is able to “bear” or endure bad things that other people do. Alternate translation: “It endures” or “It tolerates” (2) keeping things that are inside from getting outside. The point here would be that “love” protects or shields other people from bad things. Alternate translation: “It protects against” (See: Translate Unknowns)

1 Corinthians 13:8

ἡ ἀγάπη οὐδέποτε πίπτει

Here, just like in 13:4–7, Paul speaks as if love were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you will never stop doing so” (See: Personification)

οὐδέποτε πίπτει

Here Paul uses two negative words, never and fails, to indicate a positive meaning. If your language does not use two negative words like this, you could instead use a strong positive word. Alternate translation: “always keeps going” or “love always continues” (See: Litotes)

εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται

Here Paul uses the conditional form to identify what he is speaking about. This form does not mean that Paul is unsure about whether prophecies, tongues, and knowledge currently exist. Rather, Paul uses this form to identify each one as the topic of the rest of the clause. If your readers would misunderstand Paul’s use of if here, you could express the idea by using a contrast word such as “although” or by simplifying the clauses so that they do not use if. Alternate translation: “although there are prophecies, they will pass away; although there are tongues, they will cease; although there is knowledge, it will pass away” or “prophecies will pass away; tongues will cease; knowledge will pass away” (See: Connect — Factual Conditions)

εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται.

Here Paul omits some words that may be required in your language to make a full sentence. If you need these words, you could supply a phrase such as “there are” or “there is.” Since English does need these words in the first clause, the ULT supplies them. You could supply them in just the first clause or in all of the clauses. Alternate translation: “if there are prophecies, they will pass away; if there are tongues, they will cease; if there is knowledge, it will pass away” (See: Ellipsis)

γλῶσσαι

Here, tongues refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that tongues is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “special languages” (See: Metonymy)

γλῶσσαι

Here, tongues has the same meaning it had in 12:10, 28, 30; 13:1. Translate it the same way you did in those verses. (See: Translate Unknowns)

γνῶσις, καταργηθήσεται

If your language does not use an abstract noun for the idea behind knowledge, you could express the idea by using a verb such as “know.” Alternate translation: “secret things that people know, they will pass away” (See: Abstract Nouns)

1 Corinthians 13:9

γὰρ

Here, For introduces Paul’s reason for saying that prophecies, tongues, and knowledge will pass away. If your readers would misunderstand For, you could use a comparable word that introduces a reason why someone has made a claim. Alternate translation: “In fact,” or “That is because” (See: Connect — Reason-and-Result Relationship)

ἐκ μέρους

Here, in part refers to how something is only a part of a larger whole. If your readers would misunderstand in part, you could use a comparable expression that indicates that something is only part of a larger whole. Alternate translation: “partially … partially” or “imperfectly … imperfectly” (See: Idiom)

1 Corinthians 13:10

ἔλθῃ τὸ τέλειον

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; 11:26), 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively and connect the perfect to Jesus’ return in another way. Alternate translation: “we experience the perfect at Jesus’ return” (See: Metaphor)

τὸ τέλειον, τὸ ἐκ μέρους

Here, that which {is} partial refers back to the “knowing” and “prophesying” in 13:9. The phrase the perfect contrasts with partial, so the perfect refers to full knowledge and experience of God and of what God says. If your readers would misunderstand what perfect and partial refer to, you could express the idea more explicitly. Alternate translation: “the perfect experience of God … the partial experience of God, including knowledge and prophecy,” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 13:11

ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος; ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου

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 your readers would misunderstand I, you could use 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: First, Second or Third Person)

ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος

Here Paul repeats like a child and the same structure in three consecutive clauses. This was worded powerfully in his culture. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “I did everything like a child” “I spoke, thought, and reasoned like a child” (See: Parallelism)

γέγονα ἀνήρ

Alternate translation: “I became an adult”

κατήργηκα τὰ τοῦ νηπίου

Here Paul speaks as if he took childish things and put them away in a box or a closet. He means that he stopped doing childish things, such as “speaking,” “thinking,” or “reasoning” like a child. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I got rid of childish things” or “I stopped doing childish things” (See: Metaphor)

1 Corinthians 13:12

βλέπομεν

Here Paul does not state what it is that we see. The Corinthians would have inferred that he meant that we see God. If your readers would misunderstand this implication, you could express the idea explicitly. Alternate translation: “we see God” (See: Assumed Knowledge and Implicit Information)

δι’ ἐσόπτρου ἐν αἰνίγματι

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: Metaphor)

δι’ ἐσόπτρου

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: Translate Unknowns)

τότε δὲ πρόσωπον

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (we see). If your language does need these words, you can supply them from that clause, but in the future tense. Alternate translation: “but then, we will see face” (See: Ellipsis)

τότε δὲ πρόσωπον πρὸς πρόσωπον

Here, face to face identifies an action or situation as something that takes place in person. In other words, a person can actually see the other person’s face. If your readers would misunderstand face to face, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “but then, eye to eye” or “but then, in God’s direct presence” (See: Idiom)

τότε

Here, then refers to the time when Jesus comes back and what happens after that. If your readers would misunderstand what then refers to, you could state it explicitly. Alternate translation: “then, when Jesus returns, … then, when Jesus returns,” (See: Assumed Knowledge and Implicit Information)

ἄρτι γινώσκω ἐκ μέρους; τότε δὲ ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην

Here Paul switches from first-person plural to first-person singular. Since he is using himself as an example for every believer, there is no special meaning behind the switch. Rather, Paul changes from plural to singular because it was good style in his culture. If your readers would misunderstand the change from plural to singular, you could express this verse in first-person plural as well, or you could include words that clarify that Paul is using himself as an example. Alternate translation: “Now I, for example, know in part, but then I will know fully, just as I also have been fully known” (See: Pronouns — When to Use Them)

γινώσκω…ἐπιγνώσομαι

Again, Paul does not state what it is that I know. The Corinthians would have inferred that he meant that I know God. If your readers would misunderstand this implication, you could express the idea explicitly. Alternate translation: “I know God … I will know God fully” (See: Assumed Knowledge and Implicit Information)

ἐκ μέρους

Here, just as in 13:9, in part refers to how something is only a part of a larger whole. If your readers would misunderstand in part, you could use a comparable expression that indicates that something is only part of a larger whole. Alternate translation: “partially” or “imperfectly” (See: Idiom)

καὶ ἐπεγνώσθην

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the person who is known rather than 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: Active or Passive)

1 Corinthians 13:13

νυνὶ

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: Connecting Words and Phrases)

μένει…τὰ τρία ταῦτα

This could indicate that: (1) these three will remain forever, even after Jesus comes back, in contrast to prophecies, tongues, and knowledge in 13:8, which will “pass away.” Alternate translation: “these three will never pass away” (2) these three remain in the present life of believers. Alternate translation: “these three continue on”

μένει πίστις, ἐλπίς, ἀγάπη, τὰ τρία ταῦτα

Here Paul introduces these three and then goes on to name them at the end of the sentence. If your readers would misunderstand this structure, you could rearrange pieces of the sentence. Alternate translation: “faith, hope, and love remain, these three” or “three things, faith, hope, and love, remain” (See: Information Structure)

πίστις, ἐλπίς, ἀγάπη

If your language does not use abstract nouns for the ideas behind faith, hope, and love, you could express ideas by using verbs. If you do so, you may need to specify objects for those verbs. Paul implies that faith is in God, hope is in what God has promised, and love is for God and others. Alternate translation: “trusting in God, hopefully waiting for God to act for us, and loving people and God” (See: Abstract Nouns)

πίστις, ἐλπίς, ἀγάπη

Here Paul simply lists the three things without using connecting words. Since English speakers expect a connecting word before the last item in a list, the ULT has included and here. If your readers would also expect one or several connecting words in a list, you could include them. Alternate translation: “faith and hope and love” (See: Ellipsis)

μείζων…τούτων

Here Paul does not explicitly say why love is the greatest. He could imply that: (1) loving God and others is the most important thing to do. Alternate translation: “the most significant of these” (2) love is the only one of the three that continues after Jesus comes back, and so it is the only one that lasts. Alternate translation: “the most enduring of these” (See: Assumed Knowledge and Implicit Information)

ἡ ἀγάπη

If your language does not use an abstract noun for the idea behind love, you could express the idea by using a verb such as “love.” Paul implies that the love is for God and others. Alternate translation: “is loving people and God” (See: Abstract Nouns)

1 Corinthians 14

1 Corinthians 14 General Notes

Structure and Formatting

On spiritual gifts (12:1–14:40)
- Prophecy is superior to tongues in the church (14:1–25)
- Order in the church (14:26–40)

Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from (Isaiah 28:11–12).

Special Concepts in this Chapter

Prophecy

When Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: prophet, prophecy, prophesy, seer, prophetess)

Tongues

In this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. It could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: tongue, language)

Interpreting tongues

Paul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: interpret, interpretation, interpreter)

The ungifted

In 14:16, 23–24, Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers.

Important Figures of Speech in this Chapter

Rhetorical questions

In 14:6–9, 16, 23, 26, 36, Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: Rhetorical Question)

Building up

In 14:3–5, 12, 17, 26, Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it were “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea nonfiguratively. (See: Metaphor)

Hypothetical examples

Many times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In 14:6, 11, 14, Paul uses himself in hypothetical examples. In 14:16–17, 23–25, Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: Hypothetical Situations)

“Childlike” metaphor

In 14:20, Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adult in their thinking. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor nonfiguratively. (See: Metaphor)

Other Possible Translation Difficulties in this Chapter

Holy Spirit or human spirit?

In 14:2, 14–16, Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in 14:32, Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In 14:2, 32, it is recommended that you translate the word in a way that relates it to the Holy Spirit. In 14–16, however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: Holy Spirit, Spirit of God, Spirit of the Lord, Spirit and spirit, wind, breath)

Musical instruments

In 14:7–8, Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones to which Paul refers. (See: flute, pipe, harp, harpist, and trumpet, trumpeters)

14:22 and the examples in 14:23–25

In 14:22, Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in 14:23–25, he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.”

Function of 14:33b

The clause “As in all the churches of the saints” in 14:33 could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see 7:17; 11:16), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in 14:34, which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider how translations that your readers might be familiar with treat this verse. If there is no strong reason to pick one option or the other, you could follow the ULT and UST.

The details of 14:34–35

In 14:34–35, Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders are speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations.

1 Corinthians 14:1

διώκετε

Here Paul speaks as if he wants the Corinthians to run after and try to capture love. He speaks in this way because he wants them to act in love as persistently as someone who “pursues” someone or something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Consistently act in” or “Seek after” (See: Metaphor)

τὴν ἀγάπην

If your language does not use an abstract noun for the idea behind love, you could express the idea by using a verb such as “love.” Paul implies that the object of love is other people. Alternate translation: “loving others” (See: Abstract Nouns)

ζηλοῦτε δὲ

Here, but introduces the next topic that Paul wishes to speak about. If your readers would misunderstand but and think that Paul is contrasting Pursue love and be zealous for spiritual gifts, you could use another word that introduces a new topic, or you could start a new sentence here. If you use the second alternate translation, you may need to add a period before it. Alternate translation: “and be zealous for” or “Be zealous for” (See: Connecting Words and Phrases)

ζηλοῦτε

Here, to be zealous for something means that one vigorously seeks after it or strongly desires it. If your readers would misunderstand be zealous for, you could use a comparable expression. Alternate translation: “set your heart on” or “seek after” (See: Translate Unknowns)

μᾶλλον

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,”

1 Corinthians 14:2

γὰρ

Here, For introduces the reasons why Paul wants the Corinthians to especially desire to prophesy. These reasons are found in 14:2–4. If your readers would misunderstand For, you could use a comparable way to introduce reasons for a claim. Alternate translation: “Here is why you should be zealous for prophecy:” (See: Connect — Reason-and-Result Relationship)

ὁ…λαλῶν γλώσσῃ

Paul is speaking of people “who speak in tongues” in general; he is not speaking of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: Generic Noun Phrases)

γλώσσῃ

Here and throughout this chapter, translate tongue and “tongues” as you did in 13:1, 8. (See: Translate Unknowns)

ἀνθρώποις…δὲ λαλεῖ

Although the words men and he are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand this, you could use a nongendered word or refer to both genders. Alternate translation: “to humans … but he or she speaks” (See: When Masculine Words Include Women)

μυστήρια

If your language does not use an abstract noun for the idea behind mysteries, you could express the idea by using an adjective such as “secret” or “mysterious.” Alternate translation: “mysterious words” (See: Abstract Nouns)

πνεύματι

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”

1 Corinthians 14:3

ὁ…προφητεύων

Paul is speaking of people “who prophesy” in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who prophesies” (See: Generic Noun Phrases)

ἀνθρώποις

Although men is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand men, you could use a nongendered word or refer to both genders. Alternate translation: “to humans” (See: When Masculine Words Include Women)

οἰκοδομὴν

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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this metaphor in 8:1. Alternate translation: “for growth” or “for edification” (See: Metaphor)

παράκλησιν, καὶ παραμυθίαν

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 could use one general word for “exhortation” or encouragement. Alternate translation: “exhortation” (See: Doublet)

παράκλησιν, καὶ παραμυθίαν

If your language does not use abstract nouns for the ideas behind encouragement and consolation, you could express the ideas by using verbs such as “encourage” and “console.” Alternate translation: “encouraging and consoling” (See: Abstract Nouns)

1 Corinthians 14:4

ὁ λαλῶν γλώσσῃ…ὁ…προφητεύων

Here, just as in 14:2–3, Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “Anyone who speaks in a tongue … anyone who prophesies” (See: Generic Noun Phrases)

ἑαυτὸν οἰκοδομεῖ…ἐκκλησίαν οἰκοδομεῖ

Just as in 14:3, 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “helps himself grow … helps the church grow” or “edifies himself … edifies the church” (See: Metaphor)

1 Corinthians 14:5

μᾶλλον δὲ ἵνα

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 can supply them from that clause. Alternate translation: “but I desire even more that” or “but even more, I desire that” (See: Ellipsis)

ὁ προφητεύων…ὁ λαλῶν γλώσσαις

Here, just as in 14:4, Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who prophesies … anyone who speaks in tongues” (See: Generic Noun Phrases)

μείζων

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: Assumed Knowledge and Implicit Information)

ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ

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: Information Structure)

ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ

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: Connect — Exception Clauses)

διερμηνεύῃ

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 your readers would misunderstand that he refers to anyone, you could express the idea more clearly. Alternate translation: “he or somebody else would interpret” (See: Pronouns — When to Use Them)

διερμηνεύῃ

Although he is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand he, you could use a nongendered word or refer to both genders. Alternate translation: “he or she would interpret” (See: When Masculine Words Include Women)

οἰκοδομὴν

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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this metaphor in 14:3. Alternate translation: “growth” or “edification” (See: Metaphor)

1 Corinthians 14:6

νῦν δέ, ἀδελφοί

Here, But now introduces what Paul thinks is true. The word now does not refer to time here. If your readers would misunderstand But now, you could use 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: Connecting Words and Phrases)

ἀδελφοί

Although brothers is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand brothers, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: When Masculine Words Include Women)

ἔλθω…ὠφελήσω…λαλήσω

Here Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person. Alternate translation: “somebody comes … will he or she benefit … he or she speaks” or “people come … will they benefit … they speak” (See: First, Second or Third Person)

ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ?

If your language would normally express what will benefit the Corinthians before what will not benefit them, you could rearrange this verse. Alternate translation: “will I not benefit you if I speak to you in revelation or in knowledge or in prophecy or teaching? But will I benefit you at all if I come to you speaking in tongues?” (See: Information Structure)

ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω

Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he is coming to them speaking in tongues. He uses himself in this hypothetical situation to illustrate that he could do this if he wanted to and also because he does not want to offend someone else by saying that they do not benefit others. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that I came to you speaking in tongues. What would I benefit you unless I spoke to you” (See: Hypothetical Situations)

ἔλθω πρὸς ὑμᾶς

τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ?

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 your readers would misunderstand this question, you could express the idea 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: Rhetorical Question)

τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω

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: Connect — Exception Clauses)

ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ

If your language does not use abstract nouns for the ideas behind revelation, knowledge, prophecy, or teaching, you could 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: Abstract Nouns)

1 Corinthians 14:7

ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς, εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ

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: Information Structure)

τὰ ἄψυχα

Herelifeless 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 your readers would misunderstand lifeless things, you could use a word or phrase that normally refers to things that have never been alive. Alternate translation: “inanimate things” (See: Translate Unknowns)

φωνὴν διδόντα…διαστολὴν τοῖς φθόγγοις μὴ δῷ

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 your readers would misunderstand giving sounds or give different sounds, you could use a comparable idiom or expression. Alternate translation: “creating sounds … they would not create different sounds” (See: Idiom)

ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ

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: Connect — Contrary to Fact Conditions)

διαστολὴν τοῖς φθόγγοις μὴ δῷ

Here Paul refers to how an instrument like a flute or a harp produces many different sounds. It is only because it produces a variety of different sounds that it can create a melody or a song. If your readers would misunderstand what Paul is talking about here, you could make it more explicit that he is talking about how different sounds make up a song or melody. Alternate translation: “they did not make many different pitches” or “they did not create various notes” (See: Assumed Knowledge and Implicit Information)

πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “it will not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “the thing being played on the flute or the thing being played on the harp will not be known.” (See: Rhetorical Question)

τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul here uses the passive to emphasize the song instead of the person who plays the song. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “what a person plays on the flute or what a person plays on the harp” (See: Active or Passive)

πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, you could 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: Active or Passive)

1 Corinthians 14:8

καὶ γὰρ

Here, For indeed introduces another example that further supports what Paul said in the previous verse. If your readers would misunderstand For indeed, you could use a word or phrase that introduces another example. Alternate translation: “Again,” (See: Connecting Words and Phrases)

ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ, τίς παρασκευάσεται εἰς πόλεμον

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 your readers would misunderstand why Paul jumps from talking about a trumpet to talking about a battle, you could state more explicitly that 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: Assumed Knowledge and Implicit Information)

ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ

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: Connect — Contrary to Fact Conditions)

ἄδηλον…φωνὴν δῷ

In Paul’s culture, people would speak about how something gives a sound. This means that the thing creates or makes the sound. If your readers would misunderstand gives an uncertain sound, you could use a comparable idiom or expression. See how you translated this idiom in 14:7. Alternate translation: “creates an uncertain sound” (See: Idiom)

ἄδηλον…φωνὴν

Here, an uncertain sound refers to notes that are not easily recognized or are difficult to hear. If your readers would misunderstand an uncertain sound, you could use 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: Assumed Knowledge and Implicit Information)

τίς παρασκευάσεται εἰς πόλεμον?

1 Corinthians 14:9

οὕτως καὶ ὑμεῖς…ἐὰν

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: Ellipsis)

οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης, ἐὰν μὴ εὔσημον λόγον δῶτε

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”

εὔσημον λόγον δῶτε

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 could use a comparable expression. Alternate translation: “you speak intelligible words” or “you talk in intelligible language” (See: Idiom)

εὔσημον λόγον

Here, intelligible speech refers to words and sentences that other people can understand. If your readers would misunderstand intelligible speech, you could use a comparable expression that identifies language that can be understood. Alternate translation: “understandable speech” or “words that others can comprehend” (See: Translate Unknowns)

πῶς γνωσθήσεται τὸ λαλούμενον?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “it will not be understood.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “the thing being spoken will never be understood.” (See: Rhetorical Question)

γνωσθήσεται τὸ λαλούμενον

If your language does not use the passive form in these ways, you could express the idea in active form or in another way that is natural in your language. Paul uses passive forms here to avoid stating who is speaking and who is understanding, which makes his question more general. If you must state who did the action, Paul implies that “you” are speaking and some other person is understanding. Alternate translation: “someone understand what you are speaking” (See: Active or Passive)

εἰς ἀέρα λαλοῦντες

Here, speaking into the air is a way to say that the speech or words have no effect. In other words, no people but only the air hears the speech. If your readers would misunderstand speaking into the air, you could use a comparable expression that describes words that have no effect or meaning. Alternate translation: “speaking empty words” or “talking to nothing” (See: Idiom)

1 Corinthians 14:10

εἰ τύχοι

Here, doubtless indicates that Paul is assuming that there are so many kinds of languages. He is not arguing this and is not interested in proving it. If your readers would misunderstand doubtless, you could use a comparable word or phrase that refers to something that is assumed to be true. Alternate translation: “assuredly” or “certainly” (See: Translate Unknowns)

οὐδὲν ἄφωνον

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”

οὐδὲν ἄφωνον

1 Corinthians 14:11

ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος, καὶ ὁ λαλῶν ἐν ἐμοὶ βάρβαρος.

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: Hypothetical Situations)

ἐὰν οὖν

Here, then could introduce: (1) an inference from the previous verse. In other words, if every language communicates meaning (14:10), 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), a person who does not understand the language cannot grasp that meaning. Alternate translation: “But if” (See: Connecting Words and Phrases)

ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς

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: Connect — Hypothetical Conditions)

μὴ εἰδῶ…ἔσομαι…ἐμοὶ

Here Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person. Alternate translation: “somebody does not know … he or she will be … him or her” (See: First, Second or Third Person)

τὴν δύναμιν τῆς φωνῆς

If your language does not use an abstract noun for the idea behind meaning, you could express the idea by using a verb such as “communicates” or “means.” Alternate translation: “what the language means” (See: Abstract Nouns)

βάρβαρος

Here, foreigner identifies someone with whom one does not share a culture and language. If your readers would misunderstand foreigner, you could use a comparable term for someone who has a different language and culture. Alternate translation: “an outsider … will be an outsider” (See: Translate Unknowns)

τῷ λαλοῦντι…ὁ λαλῶν

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the first clause (the language). If your language does need these words, you can supply them from that clause. Alternate translation: “to the one speaking the language … the one speaking the language” (See: Ellipsis)

1 Corinthians 14:12

οὕτως καὶ ὑμεῖς

Here, So also you introduces the conclusion Paul wishes to draw from what he has said in 14:1–11. If your readers would misunderstand the function of So also you, you could use a comparable phrase that introduces a conclusion or inference. Alternate translation: “In line with all of that” or “Given what I have said” (See: Connect — Reason-and-Result Relationship)

οὕτως καὶ ὑμεῖς

Here Paul omits some words that your language may need to make a complete thought. If your language does need these words, you could supply a phrase such as “should act in this way.” Alternate translation: “So also you should behave in the following way:” (See: Ellipsis)

ζητεῖτε ἵνα περισσεύητε

Here, seek that you would abound refers to desiring to have more of something. If your readers would misunderstand this construction, you could use a comparable phrase that indicates a desire to have or do more. Alternate translation: “desire to overflow with them” or “endeavor to gain more of them” (See: Idiom)

πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας

Here Paul uses the possession form to speak about building up that affects the church. If your readers would misunderstand this form, you could express the idea by translating building up as a verb with church as its object. Alternate translation: “so that you can build up the church” (See: Possession)

τὴν οἰκοδομὴν

Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this metaphor in 14:3, 5. Alternate translation: “the growth” or “the edification” (See: Metaphor)

1 Corinthians 14:13

ὁ λαλῶν γλώσσῃ, προσευχέσθω

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: Imperatives — Other Uses)

ὁ λαλῶν γλώσσῃ

Paul is speaking of people “who speak in tongues” in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: Generic Noun Phrases)

διερμηνεύῃ

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: Ellipsis)

διερμηνεύῃ

Although he is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand he, you could use a nongendered word or refer to both genders. Alternate translation: “he or she might interpret” (See: When Masculine Words Include Women)

1 Corinthians 14:14

ἐὰν προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου

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: Connect — Hypothetical Conditions)

προσεύχωμαι…μου…μου

Here Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person or explicitly state that Paul is an example. Alternate translation: “somebody would pray … his or her … his or her” (See: First, Second or Third Person)

τὸ πνεῦμά μου προσεύχεται

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”

ὁ…νοῦς μου ἄκαρπός ἐστιν

Here Paul speaks as if his mind were a plant or tree that could produce “fruit.” He states that his mind is unfruitful to indicate that it is not doing anything useful, just like a fruit tree that does not produce fruit. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “my mind does nothing” or “my mind is not involved” (See: Metaphor)

1 Corinthians 14:15

τί οὖν ἐστιν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. He himself gives the answer to the question in the next sentences. If your readers would misunderstand this question, you could express the idea by using a word or phrase that introduces a conclusion or solution. Alternate translation, as a statement: “I will tell you what I do.” or “This, then, is what to do.” (See: Rhetorical Question)

προσεύξομαι τῷ Πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ. ψαλῶ τῷ Πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ

Here, just as in 14:14, Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person or explicitly state that Paul is an example. Alternate translation: “People should pray with their spirits, and they should also pray with their minds. People should sing with their spirits, and they should also sing with their minds” (See: First, Second or Third Person)

προσεύξομαι δὲ καὶ τῷ νοΐ…ψαλῶ δὲ καὶ τῷ νοΐ.

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: Connect — Simultaneous Time Relationship)

τῷ Πνεύματι

Here, just as in 4:14, 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”

1 Corinthians 14:16

ἐὰν εὐλογῇς πνεύματι…πῶς

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: Connect — Hypothetical Conditions)

εὐλογῇς…τῇ σῇ εὐχαριστίᾳ…λέγεις

Here Paul switches from using himself as an example to using one of the Corinthians as an example. Because of this, every you in this verse is singular. If your readers would misunderstand the second-person singular here, you could instead use a second-person plural or explicitly state that you functions as an example. Alternate translation: “you, for example, bless … your thanksgiving … you are saying” (See: Forms of ‘You’ — Singular)

εὐλογῇς πνεύματι

Here Paul is speaking about someone who is using the spirit only and not the “mind” to speak in “tongues.” If your readers would misunderstand that this is what Paul is talking about, you could state it more explicitly. Alternate translation: “you bless in tongues with the spirit only” (See: Assumed Knowledge and Implicit Information)

πνεύματι

Just as in 4:14–15, 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”

ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, πῶς ἐρεῖ, τὸ ἀμήν, ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις, οὐκ οἶδεν?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, the answer to the question is “he cannot.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “the one who fills the place of the ungifted will not be able to say the ‘Amen’ at your thanksgiving, since he does not know what you are saying.” (See: Rhetorical Question)

ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου

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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the one who is ungifted” or “the ungifted person” (See: Metaphor)

ὁ ἀναπληρῶν

Paul is speaking of people who “fill” the place of the ungifted in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who fills” (See: Generic Noun Phrases)

τοῦ ἰδιώτου

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: Translate Unknowns)

ἐρεῖ, τὸ ἀμήν, ἐπὶ

Here, to say the “Amen” refers to responding in agreement to something that someone has said. This is because, in Christian gatherings, the word Amen was a common way to affirm or agree with someone. If your readers would misunderstand Amen or why people would say it, you could express the idea by using a word that indicates agreement or by referring simply to agreement. Alternate translation: “will … agree with” or “will … say that he agrees with” (See: Assumed Knowledge and Implicit Information)

ἐπὶ τῇ σῇ εὐχαριστίᾳ

Here, your thanksgiving refers back to what the person said when they were “blessing” with the spirit. Paul uses a different word here, but they mean basically the same thing. If your readers would misunderstand thanksgiving, you could translate this phrase so that it clearly refers back to bless with the spirit. Alternate translation: “at what you said” or “at your blessing” (See: Assumed Knowledge and Implicit Information)

ἐπὶ τῇ σῇ εὐχαριστίᾳ

If your language does not use an abstract noun for the idea behind thanksgiving, you could express the idea by using a verb such as “thank.” Alternate translation: “at how you thanked God” or “at what you thanked God for” (See: Abstract Nouns)

οὐκ οἶδεν

Although he is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand he, you could use a nongendered word or refer to both genders. Alternate translation: “he or she does not know” (See: When Masculine Words Include Women)

1 Corinthians 14:17

σὺ μὲν…εὐχαριστεῖς

Here Paul continues to use one of the Corinthians as an example. Because of this, you in this verse is singular. If your readers would misunderstand the second-person singular here, you could instead use a second-person plural or explicitly state that you functions as an example. Alternate translation: “you, for example, certainly give thanks” (See: Forms of ‘You’ — Singular)

ὁ ἕτερος

Paul is speaking of other people in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “any other person” (See: Generic Noun Phrases)

ὁ ἕτερος οὐκ οἰκοδομεῖται

Just as in 14:4, Paul here speaks as if a person were a building that one “builds up.” With this metaphor, he emphasizes that you who are “giving thanks” are not helping other people become stronger, unlike the one who builds a house and thus makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the other person is not helped to grow” or “the other person is not edified” (See: Metaphor)

ὁ ἕτερος οὐκ οἰκοδομεῖται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who is not built up rather than emphasizing the person who is not doing the building up. If you must state who did the action, Paul implies that “you” did it. Alternate translation: “you do not build up the other person” (See: Active or Passive)

1 Corinthians 14:18

πάντων ὑμῶν

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (speak in tongues). If your language does need these words, you can supply them from that clause. Alternate translation: “all of you speak in tongues” (See: Ellipsis)

1 Corinthians 14:19

ἐν ἐκκλησίᾳ

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 your readers would misunderstand in the church, you could clarify that the church refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: Metaphor)

πέντε

Here Paul refers to five words to indicate just a few words in contrast to the myriads he will mention later on in the verse. There is no special significance to the number five. If your readers would misunderstand and think that five is a special number, you could use a number that would not be considered special or indicate that Paul has “a few” words in mind. Alternate translation: “four” or “only several” (See: Numbers)

ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ

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: Information Structure)

μυρίους λόγους

Here, much like in 4:15, 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: Hyperbole)

1 Corinthians 14:20

ἀδελφοί

Although brothers is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand brothers, you could use a nongendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: When Masculine Words Include Women)

μὴ παιδία γίνεσθε…τῇ κακίᾳ, νηπιάζετε

Here, much like in 13:11, 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 your readers would misunderstand this figure of speech, you could express it as an analogy or in a nonfigurative way. If possible, preserve the metaphor, because Paul has already used “child” language in 13:11. Alternate translation: “do not be immature, like children, … do very little evil, like children,” (See: Metaphor)

ἀλλὰ τῇ κακίᾳ, νηπιάζετε, ταῖς δὲ φρεσὶν, τέλειοι γίνεσθε

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: Information Structure)

τῇ κακίᾳ

Alternate translation: “about evil”

1 Corinthians 14:21

ἐν τῷ νόμῳ γέγραπται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the words rather than emphasizing whoever wrote the words. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “In the Law someone wrote” or “They wrote in the Law” (See: Active or Passive)

ἐν τῷ νόμῳ γέγραπται

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). If your readers would misunderstand this, 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: Quotations and Quote Margins)

ἐν τῷ νόμῳ

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 your readers would misunderstand law, you could use a term that refers more clearly to the Old Testament. Alternate translation: “In the scriptures” or “In the Israelites’ sacred book” (See: Assumed Knowledge and Implicit Information)

γέγραπται, ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων, λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος

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: Direct and Indirect Quotations)

ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων

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: Parallelism)

ἑτερογλώσσοις

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 your readers would misunderstand tongues, you could use a word or phrase that refers to foreign languages. Alternate translation: “by people of other languages” or “people who speak different languages” (See: Metonymy)

χείλεσιν ἑτέρων

Here, lips refers to words that people speak with their lips. If your readers would misunderstand lips, you could use a word or phrase that refers to what people say. Alternate translation: “the words of strangers” or “the speech of strangers” (See: Metonymy)

τῷ λαῷ τούτῳ

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: Assumed Knowledge and Implicit Information)

λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος

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: Information Structure)

1 Corinthians 14:22

εἰς σημεῖόν εἰσιν

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, but it does not fit well with the next two verses (see 14:23–24). Alternate translation: “are impressive” or “are convicting”

σημεῖόν…οὐ τοῖς πιστεύουσιν, ἀλλὰ τοῖς ἀπίστοις…οὐ τοῖς ἀπίστοις, ἀλλὰ τοῖς πιστεύουσιν

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: Information Structure)

ἡ…προφητεία, οὐ

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: Ellipsis)

ἡ…προφητεία, οὐ

If Paul implies “is for a sign” here, then “sign” could mean what it meant earlier in the verse, but it more likely means something different. “Sign” could be: (1) a positive indication of what convicts or impresses people. Alternate translation: “prophesy is impressive, not” or “prophecy is convicting, not” (2) a negative indication of God’s judgment or wrath. Alternate translation: “prophecy is an indication of God’s judgment, not”

ἡ…προφητεία

If your language does not use an abstract noun for the idea behind prophecy, you could express the idea by using a verb such as “prophesy.” Alternate translation: “what people prophesy” (See: Abstract Nouns)

1 Corinthians 14:23

ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ, καὶ πάντες λαλῶσιν γλώσσαις, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν

Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that the whole church is together, and all speak in tongues. Then, he wants them to imagine what would happen if ungifted or unbelievers are present and hear all speaking in tongues. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose, then, that the whole church comes together to the same place, and they all speak in tongues. Suppose that ungifted or unbelievers come in. Will they not say” (See: Hypothetical Situations)

συνέλθῃ…ἐπὶ τὸ αὐτὸ

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 could use just one phrase and indicate the emphasis in another way. Alternate translation: “might come together” or “might be in the same place” (See: Doublet)

ἰδιῶται

Here, just as in 14:16, 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: Translate Unknowns)

εἰσέλθωσιν

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: Go and Come)

οὐκ ἐροῦσιν ὅτι μαίνεσθε?

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 your readers would misunderstand this question, you could express the idea by using a strong affirmation. Alternate translation: “they will definitely say that you are insane.” (See: Rhetorical Question)

μαίνεσθε

People who are insane act in ways that are not normal or acceptable. Often these ways are dangerous, strange, or irrational. If your readers would misunderstand insane, you could use 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: Translate Unknowns)

μαίνεσθε

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 your readers would misunderstand this switch, you could use second person earlier in the verse or use the third person here. Alternate translation: “the church is insane” (See: First, Second or Third Person)

1 Corinthians 14:24

ἐὰν…πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται

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). 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: Hypothetical Situations)

πάντες προφητεύωσιν

Here Paul uses the third person because he is again using a hypothetical situation. However, he wants the Corinthians to apply this hypothetical situation to themselves. If your readers would misunderstand that they applies to the Corinthians, you could use the second person instead. Alternate translation: “you all would prophesy” (See: First, Second or Third Person)

ἰδιώτης

Here, just as in 14:23, ungifted could refer to: (1) any person who does not understand the tongues that the other people are speaking. Alternate translation: “person who does not understand tongues” or “uninitiated person” (2) a person who is not part of the Christian group. Alternate translation: “outsider” (See: Translate Unknowns)

εἰσέλθῃ

Your language may say “might go in” rather than might come in in this situation. Use whatever form is natural. Alternate translation: “might go in” (See: Go and Come)

ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων

Here Paul uses the same words and structure twice, only changing the verb. He does this to emphasize how the “prophecy” affects the unbeliever or ungifted person. If your language does not use repetition for emphasis, and if your readers might be confused as to why Paul repeats himself, you could combine these two clauses into one. Alternate translation: “he is confronted by all” or “he is convicted and examined by all” (See: Parallelism)

ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to emphasize the person who is convicted or examined rather than emphasizing the all that is doing the actions. Alternate translation: “all convict him, all examine him” (See: Active or Passive)

ἐλέγχεται…ἀνακρίνεται

Although he is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand he, you could use a nongendered word or refer to both genders. Alternate translation: “he or she is convicted … he or she is examined” (See: When Masculine Words Include Women)

ὑπὸ πάντων

Here, all could refer to: (1) everything that the people who prophesy are saying. Alternate translation: “by all that is said … by all that is said” or “by all the words … by all the words” (2) they all who are prophesying. Alternate translation: “by all who are prophesying … by all who are prophesying”

1 Corinthians 14:25

τὰ κρυπτὰ τῆς καρδίας αὐτοῦ

In Paul’s culture, the heart is the place where humans think and plan. If your readers would misunderstand that meaning of heart, you could refer to the place where humans think in your culture or express the idea nonfiguratively. Alternate translation: “the secrets of his mind” or “his secret thoughts” (See: Metonymy)

τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται

Here Paul speaks as if the secrets of his heart were invisible objects that could become visible. He speaks in this way to indicate that others now know the secrets as much as if they saw them become visible. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the secrets of his heart become known” or “the secrets of his heart are revealed” (See: Metaphor)

πεσὼν ἐπὶ πρόσωπον

In Paul’s culture, “falling” on one’s face refers to kneeling down and putting one’s face close to the ground. This was a position used to show respect and sometimes worship. If your readers would misunderstand having fallen on {his} face, you could use a comparable expression for a physical position used to show respect or worship, or you could express the idea nonfiguratively. Alternate translation: “having bowed down” or “kneeling to show respect” (See: Idiom)

αὐτοῦ…πρόσωπον, προσκυνήσει

Although his and he are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand his and he, you could use nongendered words or refer to both genders. Alternate translation: “his or her … his or her face, he or she will worship” (See: When Masculine Words Include Women)

ἀπαγγέλλων, ὅτι ὄντως ὁ Θεὸς ἐν ὑμῖν ἐστιν

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: Direct and Indirect Quotations)

1 Corinthians 14:26

τί οὖν ἐστιν, ἀδελφοί?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. He himself gives the answer to the question in the next sentences. If your readers would misunderstand this question, you could express the idea by using a word or phrase that introduces a conclusion or a clarification. Alternate translation: “This is what it is, brothers.” (See: Rhetorical Question)

τί οὖν ἐστιν

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: Assumed Knowledge and Implicit Information)

ἀδελφοί

συνέρχησθε

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: Go and Come)

ἕκαστος

Here, each one refers to specific or individual believers in the Corinthian church. Paul does not mean that every person has each of these things, and he also does not mean that each person has only one of these things. Rather, he means that individual people within the Corinthian church may have any of these things when you come together. If your readers would misunderstand each one, you could use a word or phrase that more clearly indicates that Paul is speaking in general. Alternate translation: “every one of you” (See: Pronouns — When to Use Them)

ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει

Here Paul repeats has in order to emphasize any believer might “have” any of these things when you come together. If your readers would misunderstand why Paul repeats has, you could use another form that indicates that any person might have any of these things. Alternate translation: “has a psalm or a teaching or a revelation or a tongue or an interpretation” (See: Parallelism)

ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει

If your language does not use abstract nouns for the ideas behind revelation or interpretation, you could express the ideas by using verbs such as “reveal” and “interpret.” If you do, you may need to translate all the items in the list with verbal phrases. Alternate translation: “sings a psalm, instructs, explains something that was secret, speaks in a tongue, or interprets a tongue” (See: Abstract Nouns)

ἑρμηνίαν

Here, just as in 12:10, interpretation refers specifically to interpreting a tongue. If your readers would misunderstand what the interpretation is about, you could state explicitly that it is an interpretation of a tongue. Alternate translation: “an interpretation of a tongue” (See: Assumed Knowledge and Implicit Information)

πάντα πρὸς οἰκοδομὴν γινέσθω

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: Imperatives — Other Uses)

οἰκοδομὴν

Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this metaphor in 14:12. Alternate translation: “the growth” or “the edification” (See: Metaphor)

πρὸς οἰκοδομὴν

Here the Corinthians would have understood Paul to mean that the building up applies to other believers. If your readers would not infer this, you could state it explicitly. Alternate translation: “for building up believers” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 14:27

εἴτε

Paul is speaking as if someone “speaking” in a tongue was a hypothetical possibility, but he knows that someone often does “speak” in a tongue. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “Whenever” (See: Connect — Factual Conditions)

κατὰ

Here Paul omits some words that may be required in your language to make a complete thought. English needs these words, so the ULT has supplied them in brackets. If your language also needs these words, you could use these or similar ones. Alternate translation: “this should be done by” (See: Ellipsis)

κατὰ δύο ἢ τὸ πλεῖστον τρεῖς

Paul does not explicitly state in what situation only two or at most three believers should speak in a tongue. The Corinthians would have understood him to be speaking about each time the believers gathered to worship God (see the expression “in the church” in 14:28). Paul does not mean that only two or most three people can ever speak in tongues. If your readers would misunderstand what situation Paul is speaking about, you could express it more explicitly. Alternate translation: “it should be by two or at most three every time you gather together” (See: Assumed Knowledge and Implicit Information)

ἀνὰ μέρος

Here, in turn means that people do something one after the other or in order. If your readers would misunderstand in turn, you could use a word or phrase that refers to doing things successively or in order. Alternate translation: “in order” or “successively” (See: Idiom)

εἷς διερμηνευέτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “let.” Alternate translation: “one should interpret” or “let one interpret” (See: Imperatives — Other Uses)

εἷς

Here Paul does not indicate whether one is one of the people who is speaking in a tongue or if it is someone else. It is likely that Paul thinks that both options are acceptable. If possible, you should translate one in such a way that it could refer to one of the people speaking in a tongue or to someone else. Alternate translation: “somebody” or “one person” (See: When to Keep Information Implicit)

διερμηνευέτω

Here, just as in 14:26, interpret refers specifically to interpreting a tongue. If your readers would misunderstand what the person should interpret, you could state explicitly that the person should interpret the tongue. Alternate translation: “must interpret the tongue” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 14:28

ἐὰν

Much like in 14:27, Paul is speaking as if an interpreter not being present was a hypothetical possibility, but he knows that sometimes this is true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “whenever” (See: Connect — Factual Conditions)

διερμηνευτής

Here, much like in 14:26–27, interpreter refers specifically to someone who can interpret a tongue. If your readers would misunderstand what the interpreter does, you could state explicitly that the person “interprets” the tongue. Alternate translation: “an interpreter for the tongue” (See: Assumed Knowledge and Implicit Information)

μὴ ᾖ διερμηνευτής

Just as in 14:27, the interpreter could be someone who speaks in tongues or some other person. If possible, you should translate an interpreter in such a way that it could refer to one of the people speaking in a tongue or to someone else. Alternate translation: “no one can interpret” (See: When to Keep Information Implicit)

σιγάτω…ἑαυτῷ…λαλείτω

Although him and himself are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand him and himself, you could use nongendered words or refer to both genders. Alternate translation: “let him or her be silent … let him or speak to himself or herself” (See: When Masculine Words Include Women)

σιγάτω…λαλείτω

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: Imperatives — Other Uses)

σιγάτω…λαλείτω

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: Assumed Knowledge and Implicit Information)

ἐν ἐκκλησίᾳ

Here, just as in 14:19, 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 your readers would misunderstand in the church, you could clarify that the church refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: Metaphor)

ἑαυτῷ…καὶ τῷ Θεῷ

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: Idiom)

1 Corinthians 14:29

δὲ

Here, But introduces similar instructions about a new topic (prophecy). If your readers would misunderstand But, you could use a word or phrase that introduces a related topic. Alternate translation: “In the same way,” (See: Connecting Words and Phrases)

προφῆται…δύο ἢ τρεῖς λαλείτωσαν

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: Assumed Knowledge and Implicit Information)

δύο ἢ τρεῖς

Here, two or three does not restrict the number of prophets to only those two numbers. Rather, Paul uses two or three to give a general idea of how many prophets should speak when believers gather for worship. If your readers would misunderstand two or three, you could include a word or phrase that indicates that Paul is giving examples or rough estimates. Alternate translation: “roughly two or three” (See: Assumed Knowledge and Implicit Information)

προφῆται…δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν

In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “two or three prophets must speak, and the others must evaluate” (See: Imperatives — Other Uses)

οἱ ἄλλοι

Here, the others could refer to: (1) all the believers who are not prophesying. Alternate translation: “the rest of the believers” (2) all the prophets who are not prophesying. Alternate translation: “the other prophets” (See: Pronouns — When to Use Them)

οἱ ἄλλοι διακρινέτωσαν

Here Paul does not state what the others are supposed to evaluate. He implies that it is what the prophets speak. If your readers would not make this inference, you could refer to what the prophets speak explicitly. Alternate translation: “let the others evaluate what they say” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 14:30

ἐὰν

Here Paul uses if to introduce a true possibility. He means that something might be revealed to another, or it might not. He specifies the result for something is revealed to another. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “when” or “suppose.” Alternate translation: “when” (See: Connect — Hypothetical Conditions)

ἄλλῳ ἀποκαλυφθῇ καθημένῳ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to keep the focus on the “revelation” and the person who receives it. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “another who is sitting there receives a revelation” (See: Active or Passive)

ἄλλῳ…καθημένῳ

Here, sitting implies that the person is participating in the worship when the believers gather together. It further implies that the person is not the one speaking since the speaker would stand in Paul’s culture. If your readers would not make these inferences, you could state them explicitly. Alternate translation: “to another who is sitting and listening” or “to another worshiper who is listening” (See: Assumed Knowledge and Implicit Information)

ὁ πρῶτος σιγάτω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the first must be silent” (See: Imperatives — Other Uses)

ὁ πρῶτος

Here, the first refers back to one of the “two or three prophets” in 14:29. It identifies the person who is speaking while another is sitting there. If your readers would misunderstand the first, you could use a word or phrase that identifies the person who is speaking while something is revealed to another. Alternate translation: “the one currently prophesying” (See: Pronouns — When to Use Them)

1 Corinthians 14:31

γὰρ

Here, For introduces the reason why Paul wants “the first” speaker to “be silent” when another receives a revelation (see 14:30): if they do what he asks, all are able to prophesy. If your readers would misunderstand For, you could use a word that introduces a reason for a command. Alternate translation: “Do that because, in this way,” (See: Connect — Reason-and-Result Relationship)

πάντες

Here Paul does not state who all are. He implies that all refers to everyone who receives a revelation from God (see 14:30). He does not have in mind every single believer who gathers together. If your readers would not infer this information, you could state it explicitly. Alternate translation: “all who receive a revelation” (See: Assumed Knowledge and Implicit Information)

καθ’ ἕνα

Here, one by one means that people do something one after the other or in order. If your readers would misunderstand one by one, you could use a word or phrase that refers to doing things successively or in order. Alternate translation: “in order” or “in turn” (See: Idiom)

πάντες παρακαλῶνται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person who is encouraged instead of the person doing the encouraging. If you must state who does the action, Paul implies that the ones who prophesy do it. Alternate translation: “the prophets may encourage all” or “the prophecies may encourage all” (See: Active or Passive)

1 Corinthians 14:32

πνεύματα προφητῶν, προφήταις ὑποτάσσεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the spirits rather than focusing on the prophets If you must state who does the action, Paul implies that prophets do it. Alternate translation: “prophets subject the spirits of prophets” or “prophets govern the spirits of prophets” (See: Active or Passive)

πνεύματα προφητῶν…ὑποτάσσεται

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, 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: Translate Unknowns)

προφήταις

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”

1 Corinthians 14:33

γάρ

Here, For introduces the reason why “the spirits of the prophets are subject to prophets” (14:32). Since the prophetic gift comes from God, it should fit with who God is. Since God is not of confusion, but of peace, so the prophetic gift must be of peace as well. If your readers would misunderstand For, you could use a word or phrase that introduces a reason or basis for a statement. Alternate translation: “You can know this because” (See: Connect — Reason-and-Result Relationship)

οὐ…ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης

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: Information Structure)

οὐ…ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης

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 could 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: Possession)

ἀκαταστασίας…εἰρήνης

If your language does not use abstract nouns for the ideas behind confusion and peace, you could express the idea by using adjectives such as “confused” and “peaceful.” Alternate translation: “confused … peaceful” or “a confused God … a peaceful God” (See: Abstract Nouns)

εἰρήνης. ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων,

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; 7:17). Alternate translation: “of peace, as in all the churches of the saints.” (See: Information Structure)

ἐν πάσαις ταῖς ἐκκλησίαις

Here, in all the churches is a spatial metaphor that speaks of the churches as if they were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gatherings of believers who meet to worship God. If your readers would misunderstand in all the churches, you could clarify that the churches refers to gatherings of believers for worship. Alternate translation: “in all the gatherings of believers” or “in all the worship services” (See: Metaphor)

1 Corinthians 14:34

αἱ γυναῖκες

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. Alternate translation: “wives” (2) women in general. Alternate translation: “women” (See: Assumed Knowledge and Implicit Information)

αἱ γυναῖκες…σιγάτωσαν…λαλεῖν

Here, be silent and speak could refer to: (1) speaking or not speaking in specific situations related to “examining” prophecies (see 14:29). These specific situations would be when the woman’s husband or close male relative is the one who has prophesied. Alternate translation: “let the women be silent when their husbands are prophesying … to speak when their husbands are prophesying” (2) speaking or not speaking in disruptive ways, particularly asking questions improperly, talking loudly, or speaking out of turn. Paul is using be silent as he did in 14:28, 30: it does not prohibit any kind of talking but refers to “keeping quiet” when speaking would be disruptive. Alternate translation: “let the women avoid disruptive talk … to disrupt worship by speaking” (3) any official speaking, including prophecy, discerning prophecies, and tongues. Alternate translation: “remain silent … ever to speak” (See: Assumed Knowledge and Implicit Information)

αἱ γυναῖκες…σιγάτωσαν

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the women must be silent” (See: Imperatives — Other Uses)

ἐν ταῖς ἐκκλησίαις

Here, in the churches is a spatial metaphor that speaks of the churches as if they were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gatherings of believers who meet to worship God. If your readers would misunderstand in the churches, you could clarify that the churches refers to gatherings of believers for worship. Alternate translation: “in the gatherings of believers” or “in the worship services” (See: Metaphor)

οὐ…ἐπιτρέπεται αὐταῖς

Here, it is not permitted is a way to indicate that a custom or a practice is strongly forbidden. It does not state who forbids the custom or practice but rather indicates that this is generally accepted. If your readers would misunderstand it is not permitted, you could use a comparable word or phrase that refers to a general prohibition. Alternate translation: “they are not allowed” or “they are not able” (See: Idiom)

ὑποτασσέσθωσαν

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “let.” Alternate translation: “let them be in submission” (See: Imperatives — Other Uses)

ὑποτασσέσθωσαν

Here Paul does not state to whom or what the women are to be in submission. If possible, you also should not express what they are to be in submission to. If you must consider the object of submission, Paul could imply that the submission is to: (1) husbands (or other close male relatives). Alternate translation: “to be in submission to their husbands” (2) to the order God has given the church. Alternate translation: “to act in line with the order of the church” (3) to the church as a whole, particularly the leaders. Alternate translation: “to be in submission to other believers” or “to be in submission to the leaders” (See: Assumed Knowledge and Implicit Information)

καθὼς καὶ ὁ νόμος λέγει

Here Paul does not specify what he means by law. It could refer to Genesis 3:16. However, it may just be a more general reference to the first five books of the Old Testament (the “Pentateuch”) or to the entire Old Testament (as Paul uses law in 14:21). If possible, do not clarify what meaning of law Paul had in mind, since he does not identify exactly what he means by law. Alternate translation: “just as you can find it in God’s commandments” or “just as it is written in the scriptures” (See: When to Keep Information Implicit)

1 Corinthians 14:35

εἰ

Here Paul uses if to introduce a true possibility. He means that they might desire to learn anything, or they may not. He specifies the result for if they desire to learn anything. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever” or “suppose.” Alternate translation: “whenever” (See: Connect — Hypothetical Conditions)

τι μαθεῖν θέλουσιν

Here Paul does not state what the “women” or “wives” might desire to learn about. He could imply that they want to learn more and ask questions about: (1) what their husbands have said in church. Alternate translation: “they desire to learn anything about what their husbands have said” (2) what anyone has said in church. Alternate translation: “they desire to learn about what someone said” (See: Assumed Knowledge and Implicit Information)

ἐπερωτάτωσαν

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “they must ask” (See: Imperatives — Other Uses)

αἰσχρὸν…ἐστιν

Here Paul does not express for whom this behavior is disgraceful. He almost certainly means that it brings “disgrace” on the woman and probably her family too. It may also bring “disgrace” on the whole group of believers. If possible, use an expression that is general enough to capture any or all of these ideas. Alternate translation: “it is shameful” or “it brings shame” (See: When to Keep Information Implicit)

γυναικὶ

Here, just as in 14:34, woman could refer to: (1) any married woman (and possibly any woman with close male relatives). In support of this view is the reference to {their} own husbands in this verse. Alternate translation: “for a wife” (2) any woman in general. Alternate translation: “for any woman” (See: Assumed Knowledge and Implicit Information)

ἐν ἐκκλησίᾳ

Here, in church is a spatial metaphor that speaks of the church as if it were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gathering of believers who meet to worship God. If your readers would misunderstand in church, you could clarify that church refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “in the worship service” (See: Metaphor)

1 Corinthians 14:36

ἢ

The word Or introduces an alternate to the instructions that Paul has given about proper order in worship, including what he has said in 14:27–35 but especially 14:33b–35. Paul uses Or to indicate that thinking that the word of God went out from them is the opposite of obeying what he has said. If your readers would misunderstand Or, you could use a word or phrase that introduces an alternative. Alternate translation: “Suppose you do not want to follow my instructions. Consider this:” (See: Connecting Words and Phrases)

ἢ ἀφ’ ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησεν?

Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer to both is “no, it did not.” If your readers would misunderstand these questions, you could express the ideas with strong negations. If you do so, you will need to replace Or with different transition words. Alternate translation: “Indeed, the word of God certainly did not go out from you, and it certainly did not come only to you.” (See: Rhetorical Question)

ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν…κατήντησεν

Here Paul speaks as if the word of God were a person who could travel. He speaks in this way to emphasize the word over the people who proclaim that word. If your readers would misunderstand speaking about a word traveling, you could indicate that people travel with the word and indicate the emphasis on the word of God in another way. Alternate translation: “did the people who proclaim the word of God go out … did people who proclaim it come” (See: Personification)

ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν…εἰς ὑμᾶς μόνους κατήντησεν

In the first question, go out refers to the Corinthians as the source of the word of God. In the second question, come refers to the Corinthians as the recipients of the word of God. Use movement words that make this clear in your language. Alternate translation: “did the word of God depart … did it reach only you” (See: Go and Come)

ὁ λόγος τοῦ Θεοῦ

Here Paul uses the possessive to describe a word that is: (1) from God. Alternate translation: “the word from God” (2) about God. Alternate translation: “the word about God” (See: Possession)

1 Corinthians 14:37

εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός

Here Paul speaks as If some of the Corinthians might think that they are “prophets” or spiritual, but he knows that some of them do think in this way. He uses If to identify these people as the ones that he is addressing. If your language does not use If to identify a certain group of people, you could use a form that does do this. Alternate translation: “Whoever thinks himself to be a prophet or spiritual” (See: Connect — Factual Conditions)

δοκεῖ…ἐπιγινωσκέτω

Although himself and him are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand himself and him, you could use nongendered words or refer to both genders. Alternate translation: “thinks himself or herself … let him or her” (See: When Masculine Words Include Women)

ἐπιγινωσκέτω

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: Imperatives — Other Uses)

γράφω

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: Predictive Past)

Κυρίου…ἐντολή

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: Possession)

Κυρίου…ἐντολή

If your language does not use an abstract noun for the idea behind command, you could express the idea by using a verb such as “command.” Alternate translation: “what the Lord commands” (See: Abstract Nouns)

1 Corinthians 14:38

εἰ…τις ἀγνοεῖ

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 could use a form that does do this. Alternate translation: “whoever is ignorant” (See: Connect — Factual Conditions)

ἀγνοεῖ, ἀγνοείτω

Here, ignorant could refer to: (1) the opposite of “acknowledge” in the last verse (14:37), 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”

ἀγνοεῖ

Here Paul does not state what the person is ignorant about. However, the previous verse (14:37) 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: Assumed Knowledge and Implicit Information)

ἀγνοείτω

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: Imperatives — Other Uses)

ἀγνοείτω

Here Paul does not state who is letting him be ignorant. He could mean: (1) that the Corinthians should let him be ignorant. Alternate translation: “you should let him be ignorant” (2) that God lets him be ignorant. Alternate translation: “God will let him be ignorant” or “God will consider him ignorant” (See: Assumed Knowledge and Implicit Information)

ἀγνοείτω

In Paul’s language, let him be ignorant and “he is considered ignorant” look and sound very similar. While some early and important manuscripts have “he is considered ignorant” here, many early and important manuscripts have let him be ignorant. Unless there is a good reason to translate “he is considered ignorant,” it is best to follow the ULT here. (See: Textual Variants)

1 Corinthians 14:39

ὥστε

Here, So then introduces a conclusion of the argument from 14:1–38. Use a word or phrase in your language that introduces the conclusion to an argument. Alternate translation: “Therefore” or “To sum up” (See: Connect — Reason-and-Result Relationship)

ἀδελφοί

Although brothers is masculine, Paul is using the term to refer to any believer, whether man or woman. If your readers would misunderstand brothers, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: When Masculine Words Include Women)

τὸ λαλεῖν…γλώσσαις

Alternate translation: “speaking in tongues”

1 Corinthians 14:40

πάντα…γινέσθω

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to avoid stating who is “doing” all things, which makes the imperative more general. If you must state who does the action, Paul implies that “you” do the action. Alternate translation: “you should do all things” (See: Active or Passive)

πάντα…γινέσθω

Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: Imperatives — Other Uses)

εὐσχημόνως

Here, properly refers to behavior that is appropriate for the situation. See how you translated the similar word “appropriate” in 7:35. If your readers would misunderstand properly, you could use a word or phrase that refers to appropriate or decent behavior. Alternate translation: “correctly” or “decently” (See: Translate Unknowns)

κατὰ τάξιν

Here, in order refers to how things, people, and actions are in proper place and sequence. If your readers would misunderstand in order, you could use a word or phrase that indicates such proper and organized things, people, and actions. Alternate translation: “in an organized way” or “in a correctly arranged way” (See: Translate Unknowns)

1 Corinthians 15

1 Corinthians 15 General Notes

Structure and Formatting

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

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the quotations from the Old Testament in 15:54b (from Isaiah 25:8) and 15:55 (from Hosea 13:14).

Special Concepts in this Chapter

Denying the resurrection

In 15:12, Paul notes that some of the Corinthians are denying the resurrection of the dead. There are at least three possible reasons why they might do this: (1) they hold to a philosophy or theology that denies afterlife altogether; (2) they believe that some form of resurrection has already happened; and (3) they think that the body is not valuable or cannot resurrect. It is likely that a combination of these three reasons may account for why some Corinthians were denying that the dead resurrect. However, Paul himself only argues for the resurrection, and he does not explain what the Corinthians believe. So, you do not need to choose a specific view about why some of the Corinthians were denying the resurrection.

The resurrection of the body

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

Adam and Christ

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

“Natural” and “spiritual” bodies

In 15:44, Paul introduces the terms “natural” and “spiritual” to describe two different kinds of bodies. He also refers to the “natural” body as “perishable” and “mortal,” and he refers to the “spiritual” body as “imperishable” or “incorruptible” and “immortal.” The contrast between these two kinds of bodies is not about how material or fleshly they are. Rather, the contrast is about whether they can die or not and whether they can live in the world when God has renewed it or not. Use words that make contrasts between different kinds of bodies, not words that make contrasts between bodies and other things, such as spirits. (See: body and body)

Important Figures of Speech in this Chapter

Falling asleep

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

Parallelisms

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

Rhetorical questions

In 15:12, 29–30, 32, 55, Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: Rhetorical Question)

Hypothetical arguments

In 15:13–19, Paul shows the Corinthians what would be true if the dead were not raised. He does not believe that this is true, but he assumes that it is true for the sake of his argument. These verses thus build from the hypothesis that the dead are not raised and go on to show that many other things which the Corinthians believe and do are worthless if the hypothesis is true. Use a form in your language that shows that Paul does not believe that the dead are not raised but that he uses this claim as the basis for a hypothetical argument. See the notes on these verses for translation options. (See: Connect — Contrary to Fact Conditions)

Farming analogy

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

Other Possible Translation Difficulties in this Chapter

Son subordinated to Father?

In 15:28, Paul says that “the Son himself” will “be subjected” to the Father, “the one who subjected all things to him.” This does not mean that the Son is inferior to the Father or is no longer God. Rather, it means that the Son obeys the Father, and the Father acts through the Son. Avoid using words or phrases in your language that imply that the Son is inferior to the Father in nature, power, or glory. Instead, use words or phrases that imply that the Son obeys and acts for the Father when relating to what God has created. (See: Translating Son and Father)

“Body” in the singular

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

Common sayings

In 15:32–33, Paul quotes two sayings that the Corinthians would have recognized. While the saying in 15:32 can also be found in Isaiah 22:13, Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: Quotations and Quote Margins)

1 Corinthians 15:1

δὲ

Here, Now introduces a new topic that Paul will speak about for many verses. If your readers would misunderstand Now, you could use a word or phrase that introduces a new topic. Alternate translation: “Moving on,” (See: Connecting Words and Phrases)

γνωρίζω…ὑμῖν, ἀδελφοί

Paul makes it clear in the rest of the verse that this is not the first time he has made known the gospel to the Corinthians. If I make known to you sounds like Paul is making it known for the first time, you could use a word or phrase that indicates that Paul is reminding them of the the gospel or giving them more information about it. Alternate translation: “I again make known to you, brothers,” or “I remind you, brothers, about”

ἀδελφοί

ἐν ᾧ καὶ ἑστήκατε

Here Paul speaks as if the gospel were something solid on which the Corinthians could stand. He speaks in this way to indicate that the gospel is trustworthy, like a firm foundation or a well-built floor. He also speaks in this way to indicate that the Corinthians trust the gospel as much as if it were a floor that was keeping them from falling. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “which also you trust completely” (See: Metaphor)

1 Corinthians 15:2

δι’ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε

If your language would naturally state the condition before the main statement, you could rearrange these two clauses. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “If you hold firmly to the word I proclaimed to you, by it also you are being saved” (See: Information Structure)

δι’ οὗ καὶ σῴζεσθε

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul could imply that: (1) God does it by means of the “gospel.” Alternate translation: “through which God is also saving you” (2) the gospel does it. Alternate translation: “which also is saving you” (See: Active or Passive)

σῴζεσθε

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”

εἰ

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: Connect — Hypothetical Conditions)

τίνι λόγῳ…κατέχετε

Here Paul speaks as if the word were a physical object that the Corinthians could hold firmly to. He speaks in this way to refer to trust or belief that is as strong as someone’s grip on an object that they do not wish to lose. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: Metaphor)

τίνι λόγῳ

ἐκτὸς εἰ μὴ

Here, unless introduces the opposite of holding firmly to the word. Paul means that they believed in vain if they do not hold firmly to the word. If your readers would misunderstand this contrast, you could express the contrast more explicitly. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “However, if you do not hold firmly to the word, you believed in vain” (See: Connect — Contrast Relationship)

1 Corinthians 15:3

παρέδωκα…ὑμῖν ἐν πρώτοις

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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I instructed you among the first in” or “I handed over to you among the first” (See: Metaphor)

ἐν πρώτοις

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: Assumed Knowledge and Implicit Information)

ὃ καὶ παρέλαβον

Here Paul does not clarify from whom he received this information. In 11:23, 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: When to Keep Information Implicit)

ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν

Alternate translation: “in order to deal with our sins”

κατὰ τὰς Γραφάς

In Paul’s culture, according to was a normal way to introduce a reference to an important text. In this case, Paul does not state exactly which part of the Scriptures he has in mind but rather refers to the Scriptures as a whole. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as the Scriptures say” or “as can be read in the Scriptures” (See: Quotations and Quote Margins)

1 Corinthians 15:4

ἐτάφη

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive to avoid saying who buried him, so if you must state who did the action, you could use a generic or nonspecific subject. Alternate translation: “they buried him” or “someone buried him” (See: Active or Passive)

ἐγήγερται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was raised, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised him” (See: Active or Passive)

ἐγήγερται

Here, raised refers to someone who had died then coming back to life. If your language does not use raised to describe coming back to life, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “he was restored to life” (See: Idiom)

τῇ ἡμέρᾳ τῇ τρίτῃ

If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “on day three” (See: Ordinal Numbers)

τῇ ἡμέρᾳ τῇ τρίτῃ

In Paul’s culture, the current day was counted as the “first day.” So, the third day would refer to two days after he was buried. If Jesus was buried on a Friday, he was raised on a Sunday. Consider how your language counts days and use a phrase that represents the timing properly. Alternate translation: “two days later” (See: Numbers)

κατὰ τὰς Γραφάς

In Paul’s culture, according to was a normal way to introduce a reference to an important text. In this case, Paul does not state exactly which part of the Scriptures he has in mind but rather refers to the Scriptures as a whole. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as can be read in the Scriptures” (See: Quotations and Quote Margins)

τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς Γραφάς

Here, according to the Scriptures could modify (1) he was raised on the third day. Alternate translation: “on the third day, which all happened just as the Scriptures record” (2) just on the third day. Alternate translation: “on the third day, which was when the Scriptures indicated that it would happen”

1 Corinthians 15:5

ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being seen rather than focusing on those who do the “seeing.” Alternate translation: “Cephas and then the Twelve saw him” (See: Active or Passive)

Κηφᾷ

Cephas is another name for Peter. It is the name of a man. (See: How to Translate Names)

τοῖς δώδεκα

Here, the Twelve refers to twelve disciples that Jesus specially chose to represent him and to be with him. We know the Twelve includes Cephas, and it also includes Judas, who betrayed Jesus and killed himself. Paul uses the Twelve as a reference to this group in general. He is not excluding Peter or including Judas. If your readers would misunderstand this, you could use a word or phrase that refers to “the rest of” or “the remaining members of” the Twelve. Alternate translation: “by the remaining members of the Twelve” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 15:6

ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being seen rather than those who do the “seeing.” Alternate translation: “more than 500 brothers at once saw him” (See: Active or Passive)

ἐπάνω πεντακοσίοις ἀδελφοῖς

Although brothers is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand brothers, you could use a nongendered word or refer to both genders. Alternate translation: “by more than 500 brothers and sisters” (See: When Masculine Words Include Women)

ἐφάπαξ

Here, at once indicates that all of the more than 500 brothers saw Jesus at the same time. If your readers would misunderstand at once, you could use a word or a phrase that identifies this as one event. Alternate translation: “at the same time” or “simultaneously” (See: Translate Unknowns)

ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν

It may be more natural in your language to refer to the qualification that some have fallen asleep before making the main point that most of them remain until now. If so, you could reverse the order of these two clauses. Alternate translation: “at once. While some have fallen asleep, most of them remain until now” (See: Information Structure)

μένουσιν ἕως ἄρτι

Here, to remain until now refers to being alive until the present moment. Paul means that most of the 500 people who saw Jesus are still alive when he is writing this letter. If your readers would misunderstand remain until now, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “continue to live until now” (See: Idiom)

ἐκοιμήθησαν

Here Paul refers to dying as having fallen asleep. This is a polite way of referring to something unpleasant. If your readers would misunderstand fallen asleep, you could use a different polite way of referring to death or you could state the idea plainly. Alternate translation: “have passed away” or “are dead” (See: Euphemism)

1 Corinthians 15:7

ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being seen rather than emphasizing those who do the “seeing.” Alternate translation: “James and then all the apostles saw him” (See: Active or Passive)

Ἰακώβῳ

James is the name of a man. He was the younger brother of Jesus. (See: How to Translate Names)

τοῖς ἀποστόλοις πᾶσιν

Here, all the apostles does not refer only to the twelve close followers that Jesus called to follow him. Paul does not clarify exactly whom he means when he refers to apostles, but the word probably refers to “the Twelve”, perhaps also James, and others. Since Paul does not specify who exactly the apostles are, you also should use a general term in your translation. Alternate translation: “by all those who are apostles” or “by all whom Jesus specially chose as his representatives” (See: When to Keep Information Implicit)

1 Corinthians 15:8

ἔσχατον…πάντων

Here, last of all identifies Paul’s vision of Christ as the last one to occur in the list he has been giving. Alternate translation: “more recently than all the others”

ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being seen rather than the person who does the “seeing.” Alternate translation: “I also saw him, as if I were a child born at the wrong time” (See: Active or Passive)

τῷ ἐκτρώματι

Here, a child born at the wrong time could refer to: (1) a child whose birth is unexpected because it is too soon. Alternate translation: “to a child born at an unusual time” (2) a child who is born dead. Alternate translation: “to a stillborn child” (See: Translate Unknowns)

ὡσπερεὶ τῷ ἐκτρώματι

Paul here compares himself to a child born at the wrong time. He may mean: (1) that he saw Christ and became an apostle suddenly or at an unusual time, just like a child born at the wrong time. Alternate translation: “which happened suddenly, as if I were a child born at the wrong time” (2) that before Christ appeared to him, he was as powerless and wretched as a child born at the wrong time. Alternate translation: “who was as powerless and wretched as a child born at the wrong time” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 15:9

ἐγὼ…εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ Θεοῦ

If your language would state the reason before the result, you could move the clause because I persecuted the church of God earlier in the sentence. It could give the reason for: (1) who am not worthy to be called an apostle. Alternate translation: “I am the least of the apostles, who, because I persecuted the church of God, am not worthy to be called an apostle” (2) the whole sentence. Alternate translation: “because I persecuted the church of God, I am the least of the apostles, who am not worthy to be called an apostle” (See: Information Structure)

ὁ ἐλάχιστος

Here, least implies least in importance and honor. If your readers would not infer that importance and honor are what Paul is least in, you could state this explicitly. Alternate translation: “the least important” or “the least valuable” (See: Assumed Knowledge and Implicit Information)

καλεῖσθαι

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Since Paul uses the passive to avoid stating who is doing the “calling,” you could use a vague or indefinite subject if you must state who does the action. Alternate translation: “for people to call me” or “for them to call me” (See: Active or Passive)

τὴν ἐκκλησίαν τοῦ Θεοῦ

Here, the church of God refers to everyone who believes in the Messiah. It does not refer to just one church or group of believers. If your readers would misunderstand the church of God, you could make it clear that this phrase refers to all believers Alternate translation: “the churches of God” or “the whole church of God” (See: Translate Unknowns)

1 Corinthians 15:10

χάριτι…Θεοῦ…ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ…ἡ χάρις τοῦ Θεοῦ

If your language does not use an abstract noun for the idea behind grace, you could express the idea by using a verb such as “give” or an adjective such as “gracious.” Alternate translation: “because God acted graciously to me, …the fact that he acted graciously to me … God acted graciously” or “by what God gave me … what he gave me that was in me … what God gave to me” (See: Abstract Nouns)

ὅ εἰμι

Here Paul does not state what I am. However, the previous verse implies that he is an “apostle” (15:9). If your readers would not make this inference, you could state it explicitly. Alternate translation: “what I am, that is, an apostle” or “an apostle” (See: Assumed Knowledge and Implicit Information)

οὐ κενὴ ἐγενήθη, ἀλλὰ

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 could express the meaning positively. If you do, you will need to change the contrast word Instead into a support word or phrase such as “in fact” or “indeed.” Alternate translation: “was effective. Indeed” (See: Litotes)

κενὴ

Here, in vain identifies a cause that does not have its intended effect. In this case, God’s grace would be in vain if it did not lead Paul to “labor” or if no one believed Paul’s message. If your readers would misunderstand in vain, you could use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: Idiom)

αὐτῶν πάντων

Here, them refers back to the “apostles” that Paul mentions in the previous verse (15:9). If your readers would misunderstand this reference, you could refer explicitly to “apostles” here. Alternate translation: “all of the apostles” (See: Pronouns — When to Use Them)

οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (I labored). If your language does need these words, you can supply them from that clause. Alternate translation: “yet it was not I who labored, but the grace of God labored with me” (See: Ellipsis)

οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί

If your language would not naturally state the negative before the positive, you could reverse the order of the not statement and the but statement. Alternate translation: “although it was really the grace of God with me, not I” (See: Information Structure)

ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί

Here Paul describes God’s action in grace as simply the grace of God. If your readers would not understand that the grace of God identifies God himself acting in grace, you could express the idea nonfiguratively. Alternate translation: “God in grace with me” (See: Metonymy)

1 Corinthians 15:11

εἴτε…ἐγὼ εἴτε ἐκεῖνοι

Here Paul introduces I and they without a verb. He does this to identify whom he means when he uses we later in the verse. If your language needs a verb in this situation, you could use a verb that introduces or brings up characters or ideas. Alternate translation: “whether we are talking about me or them” or “whether we are referring to me or to them” (See: Ellipsis)

ἐκεῖνοι

Here, just as in 15:10, they refers back to the “apostles” that Paul mentions in 15:9. If your readers would misunderstand this reference, you could refer explicitly to “apostles” here. Alternate translation: “other apostles” (See: Pronouns — When to Use Them)

οὕτως κηρύσσομεν, καὶ οὕτως ἐπιστεύσατε

In both places, in this way could refer to: (1) the gospel as Paul has outlined it in 15:3–8. Alternate translation: “it is this gospel that we preach, and it is this gospel that you believed” (2) the “grace” that Paul discussed in the last verse (15:10). Alternate translation: “by God’s grace we preach, and by God’s grace you believed” (See: Pronouns — When to Use Them)

κηρύσσομεν

Here, we refers to I and they earlier in the sentence. It includes Paul and other apostles but not the Corinthians. (See: Exclusive and Inclusive ‘We’)

1 Corinthians 15:12

εἰ

Paul is speaking as if this was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could introduce the clause with a word such as “since” or “because.” Alternate translation: “since” (See: Connect — Factual Conditions)

εἰ…Χριστὸς κηρύσσεται, ὅτι ἐκ νεκρῶν ἐγήγερται

Alternate translation: “if it is proclaimed that Christ was raised from the dead”

Χριστὸς κηρύσσεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that anyone who preaches the gospel does it, particularly he and other “apostles.” Alternate translation: “we proclaim Christ, specifically” or “believing preachers proclaim Christ, specifically” (See: Active or Passive)

ἐγήγερται

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 could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “he was restored to life” (See: Idiom)

ἐγήγερται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was raised, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised him” (See: Active or Passive)

ἐκ νεκρῶν…νεκρῶν

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: Nominal Adjectives)

πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν?

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 your readers would misunderstand this question, you could express the idea 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: Rhetorical Question)

ἀνάστασις νεκρῶν οὐκ ἔστιν

If your language does not use an abstract noun for the idea behind resurrection, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life” (See: Abstract Nouns)

1 Corinthians 15:13

εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν

Here, there is no resurrection of the dead repeats the words found at the end of the last verse (15:12). 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”

εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν

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). 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: Connect — Contrary to Fact Conditions)

ἀνάστασις νεκρῶν οὐκ ἔστιν

νεκρῶν

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: Nominal Adjectives)

οὐδὲ Χριστὸς ἐγήγερται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was raised, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised even Christ” (See: Active or Passive)

1 Corinthians 15:14

εἰ…Χριστὸς οὐκ ἐγήγερται

Here, Christ has not been raised repeats words found at the end of the last verse (15:13). 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”

εἰ…Χριστὸς οὐκ ἐγήγερται

Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that Christ really has been raised. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Christ has not actually been raised” (See: Connect — Contrary to Fact Conditions)

Χριστὸς οὐκ ἐγήγερται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was raised, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised Christ” (See: Active or Passive)

κενὸν…τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν

Here Paul repeats in vain and the same structure in two straight clauses. This was worded powerfully in his culture. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “our preaching and your faith are all in vain” (See: Parallelism)

ἡμῶν

Here, our refers to Paul and the other apostles mentioned in earlier verses (see 15:11). It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

κενὸν…τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν

If your language does not use abstract nouns for the ideas behind preaching and faith, you could express the ideas by using verbs such as “preach” and “believe.” Alternate translation: “we preached in vain, and you believed in vain” (See: Abstract Nouns)

κενὸν…κενὴ

Here, in vain identifies a cause that does not have its intended effect. In this case, the apostles’ preaching and the Corinthians’ faith would not lead to salvation if Christ has not been raised. If your readers would misunderstand in vain, you could use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “is useless … is useless” or “has no meaning … has no meaning” (See: Idiom)

1 Corinthians 15:15

εὑρισκόμεθα

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who are found rather than focusing on the person doing the “finding.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “they would find us to be” or “people would find us to be” (See: Active or Passive)

εὑρισκόμεθα

Here, we are found indicates that other people realize or find out something about “us.” The phrase emphasizes the status of the subject (we) more than the action of others in finding that status out. If your readers would misunderstand we are found to be, you could use a word or phrase that refers to status. Alternate translation: “it is clear that we are” or “everyone would know that we are” (See: Idiom)

εὑρισκόμεθα…ἐμαρτυρήσαμεν

Here, just as “our” did in 15:14, we refers to Paul and the other apostles mentioned in earlier verses (see 15:11). It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

ψευδομάρτυρες τοῦ Θεοῦ

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 could 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: Possession)

κατὰ τοῦ Θεοῦ

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: Idiom)

εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται

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: Connect — Contrary to Fact Conditions)

νεκροὶ οὐκ ἐγείρονται

νεκροὶ

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: Nominal Adjectives)

1 Corinthians 15:16

γὰρ

Here, For introduces again (see 15:13) 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). If your readers would misunderstand For, you could use a word or phrase that introduces a proof. Alternate translation: “That is true because,” (See: Connect — Reason-and-Result Relationship)

νεκροὶ οὐκ ἐγείρονται

Here, the dead are not raised repeats the words found at the end of the last verse (15:15). 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”

εἰ…νεκροὶ οὐκ ἐγείρονται

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: Connect — Contrary to Fact Conditions)

νεκροὶ

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: Nominal Adjectives)

νεκροὶ οὐκ ἐγείρονται

οὐδὲ Χριστὸς ἐγήγερται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on 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: Active or Passive)

1 Corinthians 15:17

Χριστὸς οὐκ ἐγήγερται

Here, Christ has not been raised repeats words found at the end of the last verse (15:16). 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”

εἰ…Χριστὸς οὐκ ἐγήγερται

Χριστὸς οὐκ ἐγήγερται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Christ, who has or has not been raised, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised Christ” (See: Active or Passive)

ματαία ἡ πίστις ὑμῶν

If your language does not use an abstract noun for the idea behind faith, you could express the idea by using a verb such as “believe” or “trust.” Paul implies that they have faith in the gospel, in God, or in both. Alternate translation: “you are trusting in vain” or “you believed God in vain” (See: Abstract Nouns)

ματαία

Here, as in 15:14, in vain identifies a cause that does not have its intended effect. In this case, the Corinthians’ faith would not lead to salvation if Christ has not been raised. If your readers would misunderstand in vain, you could use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “is useless” or “has no meaning” (See: Idiom)

ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν

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 your readers would misunderstand in your sins, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “your sins still rule over you” or “you are still guilty of your sins” (See: Metaphor)

ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν

If your language does not use an abstract noun for the idea behind sins, you could express the idea by using a verb such as “sin.” Alternate translation: “you are still people who sin” (See: Abstract Nouns)

1 Corinthians 15:18

ἄρα καὶ

Here, then also introduces another inference from the conditional statement “if Christ has not been raised” in 15:17. If your readers would misunderstand that then also connects to the beginning of the previous verse, you could restate the premise from that verse. Alternate translation: “Again, if Christ has not been raised, then” (See: Connecting Words and Phrases)

οἱ κοιμηθέντες

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 your readers would misunderstand those who have fallen asleep, you could use a different polite way of referring to those who have died, or you could express the idea nonfiguratively. Alternate translation: “those who have passed away” or “those who are dead” (See: Euphemism)

ἐν Χριστῷ

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: Metaphor)

ἀπώλοντο

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: Translate Unknowns)

1 Corinthians 15:19

εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον

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: Connect — Contrary to Fact Conditions)

εἰ ἐν τῇ ζωῇ ταύτῃ…ἠλπικότες ἐσμὲν μόνον

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: Information Structure)

ἐν τῇ ζωῇ ταύτῃ

If your language does not use an abstract noun for the idea behind life, you could express the idea by using a verb such as “live.” Alternate translation: “while we are currently living do” (See: Abstract Nouns)

ἠλπικότες

If your language does not use an abstract noun for the idea behind hope, you could express the idea by using a verb such as “hope.” Alternate translation: “can we hope” (See: Abstract Nouns)

ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν

Here Paul mentions a comparison (of all people) before he states his main point. He does this to emphasize the comparison. If your readers would misunderstand why Paul mentions the comparison first, you could rearrange the clauses and express the emphasis in another way. Alternate translation: “we are more pitiful than every other person” (See: Information Structure)

ἐλεεινότεροι

Here, pitiful identifies someone whom others “pity” or feel sorry for. If your readers would misunderstand pitiful, you could use a word or phrase that refers to someone whom others feel sorry for. Alternate translation: “the ones whom others feel bad for the most” or “the ones whom others should mourn with the most” (See: Translate Unknowns)

1 Corinthians 15:20

νυνὶ δὲ

Here, But now introduces what is true in contrast with the false situations Paul has discussed in the previous verses (15:13–19). The word now does not refer to time here, but introduces his conclusion. If your readers would misunderstand But now, you could use a word or phrase that introduces reality in contrast to what is not true. Alternate translation: “In reality, though,” or “As it really is,” (See: Connect — Contrast Relationship)

Χριστὸς ἐγήγερται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on 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: Active or Passive)

νεκρῶν

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: Nominal Adjectives)

ἀπαρχὴ τῶν κεκοιμημένων

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 your readers would misunderstand that Paul uses firstfruits to emphasize that Jesus’ resurrection implies more resurrections, you could use an analogy or express the idea nonfiguratively. 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: Metaphor)

τῶν κεκοιμημένων

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 your readers would misunderstand those who have fallen asleep, you could use a different polite way of referring to those who have died, or you could express the idea nonfiguratively. Alternate translation: “those who have passed away” or “those who are dead” (See: Euphemism)

1 Corinthians 15:21

ἐπειδὴ

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 your readers would misunderstand since, you could use a word or phrase that introduces this kind of logical connection. Alternate translation: “since we know that” or “because it is true that” (See: Connect — Reason-and-Result Relationship)

δι’ ἀνθρώπου θάνατος

If your language does not use an abstract noun for the idea behind death, you could express the idea by using a verb such as “die.” Alternate translation: “everyone dies by a man” (See: Abstract Nouns)

δι’ ἀνθρώπου…καὶ δι’ ἀνθρώπου

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). 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), if possible do not include this information here. If your readers would misunderstand a man, you could 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: When to Keep Information Implicit)

δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις

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: Ellipsis)

ἀνάστασις νεκρῶν

If your language does not use an abstract noun for the idea behind resurrection, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will resurrect” or “the dead will be restored to life” (See: Abstract Nouns)

νεκρῶν

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: Nominal Adjectives)

1 Corinthians 15:22

ἐν τῷ Ἀδὰμ…ἐν τῷ Χριστῷ

Here Paul uses the spatial metaphors in Adam and in Christ to describe the union of people with Adam and Christ. Paul does not specify how this union occurs, but what is clear is that those who are united to Adam will die, while those who are united to Christ will be made alive. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “those who are related to Adam … those who are related to Christ” or “in union with Adam … in union with Christ” (See: Metaphor)

τῷ Ἀδὰμ

Adam is the name of a man, the first man who lived. (See: How to Translate Names)

ἀποθνῄσκουσιν

Here Paul uses the present tense of die to indicate what is generally true. If your language does not use the present tense for what is generally true, you could use whatever tense is most natural. Alternate translation: “will die” (See: Predictive Past)

πάντες ζῳοποιηθήσονται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on all, who will be made alive, rather than focusing on the one making them alive. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will make all alive” (See: Active or Passive)

πάντες

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: Assumed Knowledge and Implicit Information)

1 Corinthians 15:23

ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι…Χριστός

Here, in {his} own order identifies that things happen in a specific sequence or in turn. If your readers would misunderstand in {his} own order, you could use a word or phrase that does introduce a sequence. Alternate translation: “But these things happen in sequence: first, Christ” (See: Idiom)

ἕκαστος…ἐν τῷ ἰδίῳ τάγματι

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: Ellipsis)

ἐν τῷ ἰδίῳ

Although his is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand his, you could use a nongendered word or refer to both genders. Alternate translation: “in his or her own” or “in their own” (See: When Masculine Words Include Women)

ἀπαρχὴ Χριστός

Here, just as in 15:20, 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 your readers would misunderstand that Paul uses firstfruits to emphasize that Jesus’ resurrection implies that there will be more resurrections, you could use an analogy or express the idea nonfiguratively. Alternate translation: “Christ, who is like the firstfruits” or “the guarantee” (See: Metaphor)

ἐν τῇ παρουσίᾳ αὐτοῦ

Here, his coming refers specifically to Jesus “coming back” to earth. If your readers would misunderstand at his coming, you could use a phrase that more clearly refers to Jesus’ “second coming.” Alternate translation: “when he comes again” or “at his return” (See: Assumed Knowledge and Implicit Information)

οἱ τοῦ Χριστοῦ

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 could express the idea with a phrase such as “belong to” or “believe in.” Alternate translation: “those who believe in Christ” (See: Possession)

1 Corinthians 15:24

εἶτα

Here, Then introduces events that occur after the “coming” in the last verse (15:23). Paul does not clarify how soon after the “coming” these events will happen. If your readers would misunderstand Then, you could use a word or phrase that more clearly identifies events happening in sequence. Alternate translation: “Next will be” (See: Connect — Sequential Time Relationship)

τὸ τέλος

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 your readers would misunderstand what end Paul is speaking about, you could express the idea explicitly. Alternate translation: “the end of this world” or “the end of the way things are now” (See: Assumed Knowledge and Implicit Information)

ὅταν παραδιδῷ τὴν Βασιλείαν τῷ Θεῷ καὶ Πατρί; ὅταν καταργήσῃ πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν

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: Information Structure)

παραδιδῷ…καταργήσῃ

Here, he refers to “Christ.” If your readers would misunderstand to whom he refers, you could use “Christ” in one or both of these places. Alternate translation: “Christ hands over … Christ has abolished” (See: Pronouns — When to Use Them)

τῷ Θεῷ καὶ Πατρί

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: Translating Son and Father)

καταργήσῃ

Here, abolished refers to making someone or something ineffective or no longer in control. If your readers would misunderstand abolished, you could use a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “he has overcome” or “he has put an end to” (See: Translate Unknowns)

πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν

If your language does not use abstract nouns for the ideas behind rule, authority, and power, you could express the idea by using verbs such as “rule,” “govern,” and “control.” Paul is speaking here about the position or ability to have rule and authority and power, so you could refer to the position or ability itself, or you could refer to the person or thing that fills that position or has that ability. Alternate translation: “all ruling and all governing and controlling” or “all those who rule and all those who govern and control” (See: Abstract Nouns)

πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν

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: Assumed Knowledge and Implicit Information)

πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν

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 your readers would misunderstand why Paul uses all with only two of the three items, you could use 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”

1 Corinthians 15:25

γὰρ

Here, For introduces Paul’s explanation of how Christ “abolishes all rule and all authority and power” (15:24). If your readers would misunderstand For, you could use a word or phrase that introduces further explanation. Alternate translation: “Specifically,” (See: Connecting Words and Phrases)

δεῖ…αὐτὸν βασιλεύειν

Here Paul does not explain why Christ must reign. He implies that it is because this is what God the Father has decided. If your readers would misunderstand what must implies, you could express the idea explicitly. Alternate translation: “God chose that Christ will reign” (See: Assumed Knowledge and Implicit Information)

ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ

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 your readers would misunderstand put all the enemies under his feet, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “until he has subdued all his enemies” or “until he has conquered all his enemies and put them under his feet” (See: Idiom)

θῇ

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: Pronouns — When to Use Them)

τοὺς ἐχθροὺς

Here, the enemies refers most specifically to the enemies of Christ, but it may also include the enemies of believers. If your readers would misunderstand that the enemies refers to the enemies of Christ and his people, you could use an appropriate possessive form here. Alternate translation: “his enemies” or “his and believers’ enemies” (See: Possession)

1 Corinthians 15:26

ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος

Here Paul speaks about death as if it were a person who was an enemy of Christ and believers. By speaking in this way, Paul identifies the fact that people die as something that does not fit with Christ’s full rule. If your readers would misunderstand death as an enemy, you could refer more generally to how death is in opposition to Christ and believers. Alternate translation: “the last thing that defies Christ to be abolished: death” (See: Personification)

ἔσχατος ἐχθρὸς καταργεῖται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the enemy that is abolished more than the person doing the “abolishing.” If you must state who did the action, Paul implies that “Christ” did it. Alternate translation: “The last enemy that Christ will abolish” (See: Active or Passive)

καταργεῖται ὁ θάνατος

In this sentence, Paul does not use a main verb. He uses this form to emphasize death as the last enemy. If your readers would misunderstand why there is no verb here, and if this form would not emphasize death in your language, you could include a verb such as “is” and express the emphasis in another way. Alternate translation: “to be abolished is death” or “to be abolished is this: death” (See: Ellipsis)

καταργεῖται

Here, abolished refers to making someone or something ineffective or no longer in control. If your readers would misunderstand abolished, you could use a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “to be overcome” or “to be nullified” (See: Translate Unknowns)

ὁ θάνατος

If your language does not use an abstract noun for the idea behind death, you could express the idea by using a verb such as “die.” Alternate translation: “that people die” or “the fact that people die” (See: Abstract Nouns)

1 Corinthians 15:27

γὰρ

In Paul’s culture, For is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see (Psalm 8:6)). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament,” or “For in the book of Psalms we can read,” (See: Quotations and Quote Margins)

πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ

If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “For it says that he has put everything under his feet” (See: Direct and Indirect Quotations)

πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…πάντα ὑποτέτακται

Just as in 15:25, Paul speaks as if Christ will one day stand on or rest his feet on the enemies. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If your readers would misunderstand put everything under his feet, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he has subdued all his enemies to him … he has subdued” or “until he has conquered all his enemies and put them under his feet …he has conquered and put” (See: Idiom)

πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…ὑποτέτακται

Here, his refers to Christ, and he refers to God the Father. Paul himself distinguishes between he and his later on in the verse, so if possible, leave the referents of he and his unstated. If you must state the referents, you could use “God” and “Christ.” Alternate translation: “God has put everything under Christ’s feet … God has put” (See: Pronouns — When to Use Them)

ὅταν…εἴπῃ ὅτι

In Paul’s culture, when it says is a normal way to refer back to a text that has already been mentioned. If your readers would misunderstand this, 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: Quotations and Quote Margins)

εἴπῃ ὅτι πάντα ὑποτέτακται

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: Direct and Indirect Quotations)

δῆλον ὅτι

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 your readers would misunderstand {it is} clear, you could use a comparable word or phrase that introduces something obvious. Alternate translation: “you can tell that” or “it is obvious that” (See: Idiom)

τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα

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: Assumed Knowledge and Implicit Information)

ἐκτὸς

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 your readers would misunderstand {is} excepted, you could use a word or phrase that identifies an exception. Alternate translation: “is not included” or “is not subjected” (See: Translate Unknowns)

1 Corinthians 15:28

ὑποταγῇ…τὰ πάντα

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on all 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: Active or Passive)

ὁ Υἱὸς

Paul here refers to God the Son as opposed to God “the Father,” whom he referred to in 15:24. Use a translation that clearly refers to God the Son. Alternate translation: “God’s Son” (See: Translating Son and Father)

καὶ αὐτὸς ὁ Υἱὸς, ὑποταγήσεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the 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: Active or Passive)

αὐτὸς ὁ Υἱὸς

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: Reflexive Pronouns)

τῷ ὑποτάξαντι αὐτῷ τὰ πάντα

Here, just as in 15:27, 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: Assumed Knowledge and Implicit Information)

ὁ Θεὸς

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”

πάντα ἐν πᾶσιν

Here, all in all is a phrase that emphasizes that God rules and controls everything that exists. If your readers would misunderstand all in all, you could use a comparable phrase that refers to how God rules and controls all things. Alternate translation: “supreme” or “the one who rules all things” (See: Idiom)

1 Corinthians 15:29

ἐπεὶ

Here, Otherwise introduces the opposite of what Paul has argued in 15:12–28. 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 your readers would misunderstand Otherwise, you could use a word or phrase that introduces an opposite or contrast. Alternate translation: “If all that is not true” (See: Connect — Contrast Relationship)

τί ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν?

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 your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “those who are baptized for the dead do nothing.” (See: Rhetorical Question)

ποιήσουσιν, οἱ βαπτιζόμενοι

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are getting baptized rather than focusing on the person doing the “baptizing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “will those do whom others baptize” or “will those do who receive baptism” (See: Active or Passive)

ποιήσουσιν, οἱ βαπτιζόμενοι

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: Assumed Knowledge and Implicit Information)

ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν…βαπτίζονται ὑπὲρ αὐτῶν

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: Assumed Knowledge and Implicit Information)

τῶν νεκρῶν…νεκροὶ

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: Nominal Adjectives)

εἰ ὅλως νεκροὶ οὐκ ἐγείρονται

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: Connect — Contrary to Fact Conditions)

νεκροὶ οὐκ ἐγείρονται

τί καὶ βαπτίζονται ὑπὲρ αὐτῶν

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 your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “they are baptized for them for nothing.” (See: Rhetorical Question)

βαπτίζονται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are getting baptized rather than focusing on the person doing the “baptizing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “do others baptize them” or “do they receive baptism” (See: Active or Passive)

βαπτίζονται ὑπὲρ αὐτῶν

Here, they refers to the people who are baptized for the dead, while them refers to the dead. If your readers would misunderstand these pronouns, you could state the people they refer to explicitly. Alternate translation: “are these people baptized for the dead” (See: Pronouns — When to Use Them)

1 Corinthians 15:30

τί καὶ

Here, Why also introduces another response to the condition “If the dead are not raised at all” in 15:29. Use a word or phrase that clearly connects this question back to that condition. Alternate translation: “Again, if that is true, why” (See: Connecting Words and Phrases)

τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν?

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 your readers would misunderstand this question, you could express the idea by using a strong affirmation. Alternate translation: “We also are in danger every hour for nothing.” (See: Rhetorical Question)

ἡμεῖς

Here, we refers to Paul and other apostles who preach the gospel. It does not include the Corinthians. (See: Exclusive and Inclusive ‘We’)

ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν

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: Assumed Knowledge and Implicit Information)

ἡμεῖς κινδυνεύομεν

If your language does not use an abstract noun for the idea behind danger, you could express the idea by using a verb such as “endanger” or an adverb such as “dangerously.” Alternate translation: “do we live dangerously” (See: Abstract Nouns)

πᾶσαν ὥραν

Here, every hour identifies an action as frequent or consistent. It does not mean that Paul and others experienced danger once every hour. If your readers would misunderstand every hour, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “all the time” or “very often” (See: Idiom)

1 Corinthians 15:31

καθ’ ἡμέραν ἀποθνῄσκω

Here Paul speaks as if he “dies” every day. Paul does not experience death every single day, but he speaks in this way to emphasize that he could die at many different times. He speaks in this way to emphasize how often he experiences danger and risks losing his life. If your readers would misunderstand I die every day, you could express the idea nonfiguratively and include the emphasis in another way. Alternate translation: “I face death all the time” or “I am in danger of dying very often” (See: Hyperbole)

νὴ τὴν ὑμετέραν καύχησιν

Here, by introduces a person or thing that a person swears by to prove the truth of a claim. If your readers would misunderstand by, you could use a word or phrase that introduces an oath or a strong claim to truth. Alternate translation: “which is as true as the boasting in you” or “which I promise is as true as the boasting in you”

τὴν ὑμετέραν καύχησιν

Alternate translation: “my boasting about you”

ἀδελφοί

ἐν Χριστῷ Ἰησοῦ, τῷ Κυρίῳ ἡμῶν

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: Metaphor)

1 Corinthians 15:32

εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος?

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 your readers would misunderstand this question, you could express the idea by using a strong affirmation. Alternate translation: “There is no profit to me, according to men, if I fought wild beasts at Ephesus.” (See: Rhetorical Question)

τί μοι τὸ ὄφελος

Here, the profit to me refers to something that is good for Paul. If your readers would misunderstand the profit to me, you could use 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: Idiom)

εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα

Here, according to men could modify: (1) I fought. In this case, Paul would be fighting with merely human goals and strategies. Alternate translation: “if I fought according to men against wild beasts” (2) wild beasts. In this case, Paul would be identifying the phrase wild beasts as a figurative reference to his enemies. Alternate translation: “if I fought wild beasts, speaking figuratively,” (See: Information Structure)

κατὰ ἄνθρωπον

Here, according to men identifies thinking or acting in only human ways. If your readers would misunderstand according to men, you could express the idea 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: Idiom)

ἄνθρωπον

Although men is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand men, you could use a nongendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: When Masculine Words Include Women)

εἰ

Paul is speaking as if fighting wild beasts was a hypothetical possibility, but he means that it actually happened. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying did not happen, then you could introduce the clause with a word such as “when.” Alternate translation: “when” (See: Connect — Factual Conditions)

ἐθηριομάχησα

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: Metaphor)

ἐν Ἐφέσῳ

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). After some more travels, he visited Ephesus and stayed there for more than two years ( Acts 19:1–20:1). Neither story mentions wild beasts, and Paul does not clarify which visit he is speaking about. If your readers would misunderstand Ephesus, you could use a word or phrase that more clearly identifies it as a city that Paul visited. Alternate translation: “in Ephesus city” (See: Translate Unknowns)

εἰ νεκροὶ οὐκ ἐγείρονται

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: Connect — Contrary to Fact Conditions)

οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν

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, but the saying may have been used more generally by many people. If your readers would misunderstand how Paul introduces this saying, you could use 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: Quotations and Quote Margins)

οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν

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: Direct and Indirect Quotations)

φάγωμεν καὶ πίωμεν

Here, Let us eat and drink refers to lavish or wild eating and drinking. It does not refer to regular meals. If your readers would misunderstand that this phrase refers to partying or wild behavior, you could use a word or phrase that more clearly expresses that idea. Alternate translation: “Let us party” or “Let us feast and get drunk” (See: Idiom)

αὔριον…ἀποθνῄσκομεν

Here, tomorrow refers to a time that will come soon. It does not necessarily refer to the day after today. The saying uses tomorrow to emphasize how soon we will die. If your readers would misunderstand tomorrow, you could use a comparable word or phrase that emphasizes a time that will soon arrive. Alternate translation: “soon we die” or “sometime very soon we die” (See: Hyperbole)

1 Corinthians 15:33

μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί

The Corinthians would have recognized “Bad company corrupts good morals” as a common saying. If your readers would misunderstand how Paul introduces this saying, you could use 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: Quotations and Quote Margins)

μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί

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: Direct and Indirect Quotations)

μὴ πλανᾶσθε

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are deceived rather than focusing on the people doing the “deceiving.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “Do not let others deceive you” or “You should not allow people to deceive you” (See: Active or Passive)

φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί

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 can 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: Proverbs)

ὁμιλίαι κακαί

Here, Bad company refers to a persons’ friends who normally do what is wrong. If your readers would misunderstand Bad company, you could use a comparable phrase that refers to friends who do what is wrong. Alternate translation: “Wicked companions” (See: Translate Unknowns)

ἤθη χρηστὰ

Here, good morals refers to the character of a person who habitually does what is good or right. If your readers would misunderstand good morals, you could use 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: Translate Unknowns)

1 Corinthians 15:34

ἐκνήψατε

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 your readers would misunderstand Be sober, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “Be in your right mind” or “Be alert” (See: Metaphor)

ἀγνωσίαν…Θεοῦ…ἔχουσιν

If your language does not use an abstract noun for the idea behind knowledge, you could express the idea by using a verb such as “know” or “understand.” Alternate translation: “do not understand who God is” (See: Abstract Nouns)

πρὸς ἐντροπὴν ὑμῖν λαλῶ

Here, I say this to your shame is Paul’s way of telling the Corinthians that they should feel ashamed about how some of them have no knowledge of God. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “you should be ashamed about this” (See: Idiom)

πρὸς ἐντροπὴν ὑμῖν

If your language does not use an abstract noun for the idea behind shame, you could express the idea by using a verb such as “shame.” Alternate translation: “to shame you” (See: Abstract Nouns)

1 Corinthians 15:35

ἀλλ’

Here, But introduces an objection or at least a problem with what Paul has argued about how God raises the dead. Since But introduces a new section of the argument, you could use a word or phrase that introduces a new development in the argument. Alternate translation: “Next,” (See: Connect — Contrast Relationship)

ἐρεῖ τις

Here Paul uses the phrase someone will say to bring up an objection or a problem with what he has been arguing. He does not have in mind a specific person. If your readers would misunderstand someone will say, you could use a word or phrase that introduces a counterargument or a problem. Alternate translation: “it may be objected” or “questions may be raised:” (See: Quotations and Quote Margins)

ἐρεῖ…πῶς ἐγείρονται οἱ νεκροί? ποίῳ δὲ σώματι ἔρχονται?

If you do not use this form in your language, you could translate these questions as indirect quotes instead of as direct quotes. Make sure that it is clear that these are questions that are looking for information. Alternate translation: “will ask how the dead are raised and with what kind of body they come.” (See: Direct and Indirect Quotations)

ἐγείρονται οἱ νεκροί

οἱ νεκροί

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: Nominal Adjectives)

ἔρχονται

Here, the person asking the question speaks as if the dead can come. This could refer to: (1) the existence of the dead. In other words, come would refer to anything that the dead do. Alternate translation: “do they do things” or “do they exist” (2) how the believing dead come with Christ when he returns to earth. Alternate translation: “do they come with Christ at his return” (See: Translate Unknowns)

1 Corinthians 15:36

ἄφρων! σὺ ὃ σπείρεις

Here Paul addresses the person who asked the question in the previous verse (15:35). That person is a hypothetical “someone,” but Paul still addresses the answer to you in the singular. (See: Forms of ‘You’ — Singular)

ἄφρων! σὺ

Here Paul calls the hypothetical “someone” who asked the questions (15:35) a foolish one. He does not mean that the questions are wrong, for he spends many of the next verses answering these questions. Rather, he means that someone who does not know the answers to these questions is foolish. If your readers would misunderstand foolish one, you could use a word or phrase that identifies someone who should know something but does not. Alternate translation: “You silly person” or “You know nothing” (See: Exclamations)

ὃ σπείρεις, οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ

In 15:36–38, Paul speaks about how farmers sow seeds as an analogy for understanding how the dead resurrect. In this verse, the point is that seeds have a new kind of “life” after they are buried in the ground and thus “die.” Just like this, humans also have a new kind of “life” after they “die.” If your readers would misunderstand how Paul introduces the analogy here, you could make it clear that he is using an analogy. Alternate translation: “Here is an example: what you sow is not caused to live unless it dies”

ὃ σπείρεις, οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ

Here Paul speaks about farming practices that were common in his culture. A farmer would sow seeds on the dirt in a field, and the seed would sink into the field and seemingly “die.” Only after a period where it lies “dead” in the ground does the seed live in new form as a plant. You could use words or phrases that describe these kinds of farming practices in your culture. Paul specifically uses live and die to connect the farming practices to human life and death, so if possible use terms that can apply to both humans and seeds. Alternate translation: “The seeds that you plant do not live as plants unless they are first buried in the ground” (See: Translate Unknowns)

οὐ ζῳοποιεῖται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on how What you sow ends up “living” rather than focusing on on what or who causes it to live. If you must state who does the action, Paul implies that “God” or the plant itself does it. Alternate translation: “God does not cause to live” or “does not begin to live” (See: Active or Passive)

οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ

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: Connect — Exception Clauses)

1 Corinthians 15:37

ὃ σπείρεις

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: Ellipsis)

ὃ σπείρεις, οὐ…σπείρεις

Here Paul continues to address the person who asked the question in 15:35. That person is a hypothetical “someone,” but Paul still addresses the answer to you in the singular. (See: Forms of ‘You’ — Singular)

οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν

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”

τὸ σῶμα τὸ γενησόμενον

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 your readers would misunderstand the body that will be, you could use 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: Translate Unknowns)

γυμνὸν κόκκον

Here, a bare seed refers to a seed all by itself, with no leaves or stem like the plant will later have. If your readers would misunderstand a bare seed, you could use 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: Translate Unknowns)

εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν

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: Translate Unknowns)

1 Corinthians 15:38

ὁ…Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων, ἴδιον σῶμα

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”

αὐτῷ

Here, it refers back to “a bare seed” in 15:37. If your readers would misunderstand it, you could refer explicitly back to the “seed.” Alternate translation: “the seed” or “that seed” (See: Pronouns — When to Use Them)

καθὼς ἠθέλησεν

Here, just as he desires means that God has chosen what kind of body every seed will grow into, and he does this as he thinks best. If your readers would misunderstand desires, you could use a word that refers to what God “decides” or “chooses.” Alternate translation: “in the way that he decides” (See: Translate Unknowns)

ἑκάστῳ τῶν σπερμάτων, ἴδιον σῶμα

Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (God gives). If your language does need these words, you can supply them from that clause. Alternate translation: “to each of the seeds God gives its own body” (See: Ellipsis)

ἑκάστῳ τῶν σπερμάτων

Here, each of the seeds could refer to: (1) each of the varieties or kinds of seeds that exist. Alternate translation: “to each of the seed varieties” (2) each individual seed. Alternate translation: “to each individual seed” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 15:39

ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων

Here Paul repeats flesh of and the same structure in four consecutive clauses. This was worded powerfully in his culture, and it emphasizes the distinctions between the different kinds of flesh. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatically in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “Instead, men, animals, birds, and fish have varying kinds of flesh” (See: Parallelism)

ἄλλη μὲν ἀνθρώπων

Here Paul omits {flesh} because he used it in the previous sentence and because he uses it throughout the rest of this sentence. English speakers would misunderstand why Paul omits {flesh} here, so the ULT has included it in brackets. Consider whether your readers would also misunderstand why Paul has omitted {flesh}. Alternate translation: “one of men” (See: Ellipsis)

ἀνθρώπων

κτηνῶν

Here, animals refers to living things that are not men, birds, or fish but still count as animals. The word often refers particularly to domesticated animals such as sheep, goats, oxen, or horses. Use a word or phrase in your language that refers to this group of beings. Alternate translation: “of domesticated animals” or “of beasts” (See: Translate Unknowns)

1 Corinthians 15:40

σώματα ἐπουράνια, καὶ σώματα ἐπίγεια

Here, heavenly bodies refers to the kinds of things that Paul will mention in the next verse: the sun, moon, and stars (15:41). The earthly bodies are the kinds of things Paul mentioned in the previous verse: humans, animals, birds, and fish (15:39). The primary distinction Paul is drawing is a spatial one: some bodies exist in “heaven,” and others exist on “earth.” Use words or phrases that naturally draw this distinction in your language. Alternate translation: “superterrestrial bodies and terrestrial bodies” or “bodies in heaven and bodies on earth” (See: Assumed Knowledge and Implicit Information)

ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων

If your language does not use an abstract noun for the idea behind glory, you could express the idea by using an adjective such as “glorious” or “splendorous.” Alternate translation: “the heavenly are splendorous in one way, and the earthly are splendorous in another way” (See: Abstract Nouns)

τῶν ἐπουρανίων…τῶν ἐπιγείων

Here Paul omits bodies because he stated them explicitly in the previous sentence. If your language needs bodies here, you can supply it from the previous sentence. Alternate translation: “of the heavenly bodies … of the earthly bodies” (See: Ellipsis)

ἑτέρα…ἑτέρα

Here Paul is distinguishing between different kinds of glory. If your readers would misunderstand this, you could express the idea explicitly. Alternate translation: “is one kind … is another kind” or “is of one type … is of another type” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 15:41

ἄλλη

Here, just as in 15:40, Paul is distinguishing between different kinds of glory. If your readers would misunderstand this, 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: Assumed Knowledge and Implicit Information)

ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων…ἐν δόξῃ

If your language does not use an abstract noun for the idea behind glory, you could 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: Abstract Nouns)

ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων

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 your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatically in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “The sun, moon, and stars have varying kinds of glory” (See: Parallelism)

γὰρ

Here, For introduces a further explanation of the glory of the stars. If your readers would misunderstand For, you could use a word or phrase that introduces an explanation or clarification. Alternate translation: “Indeed,” or “As a matter of fact,” (See: Connecting Words and Phrases)

ἀστὴρ…ἀστέρος διαφέρει ἐν δόξῃ

Alternate translation: “some stars have different kinds of glory than other stars” or “the stars themselves differ in glory”

1 Corinthians 15:42

οὕτως καὶ

Here, So also introduces Paul’s explanation of how what he has said in 15:36–41 about seeds and bodies applies to the resurrection of the dead. If your readers would misunderstand So also, you could use 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: Connecting Words and Phrases)

ἡ ἀνάστασις τῶν νεκρῶν

If your language does not use an abstract noun for the idea behind resurrection, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the way in which the dead will resurrect” or “how the dead will be restored to life” (See: Abstract Nouns)

τῶν νεκρῶν

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: Nominal Adjectives)

σπείρεται ἐν φθορᾷ

Here Paul speaks as if a dead body were sown like a seed. He speaks in this way to connect how a dead body is buried in the ground with how a seed is sown in the ground. However, Paul does not continue the metaphor when he talks about how the body is raised, since those are his normal words for speaking about resurrection. If your readers would misunderstand is sown, you could use a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body that is put in the ground in decay, just like a seed,” or “What is planted in decay” (See: Metaphor)

σπείρεται ἐν φθορᾷ, ἐγείρεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that is sown and raised rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “What people sow in decay God raises” (See: Active or Passive)

ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ

If your language does not use abstract nouns for the ideas behind decay and immortality, you could express the ideas by using verbs such as “decay” or “die.” Alternate translation: “while it decays is raised so that it never decays again” or “when it dies is raised in such a way that it never dies” (See: Abstract Nouns)

1 Corinthians 15:43

σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ; σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει;

Here Paul repeats is sown in, is raised in, and similar structure in three consecutive sentences (see the end of 15:42). This was worded powerfully in his culture, and it emphasizes the three distinctions between how the body is sown and raised. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatically in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. If you use the following alternate translation, you will need to omit “What is sown in decay is raised in immortality” in 15:42, since the alternate translation includes that idea. Alternate translation: “What is sown in dishonorable decay is raised in glorious immortality” or “What is sown in decay, dishonor, and weakness is raised in immortality, glory, and power” (See: Parallelism)

σπείρεται ἐν ἀτιμίᾳ…σπείρεται ἐν ἀσθενείᾳ

Here, just as in 15:42, Paul speaks as if a dead body were sown like a seed. He speaks in this way to connect how a dead body is buried in the ground to how a seed is sown in the ground. However, Paul does not continue the metaphor when he talks about how the body is raised, since those are his normal words for speaking about resurrection. If your readers would misunderstand is sown, you could use a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body is put in the ground in dishonor, just like a seed … The body is put in the ground in weakness, just like a seed” or “It is planted in dishonor … It is planted in weakness” (See: Metaphor)

σπείρεται…ἐγείρεται…σπείρεται…ἐγείρεται

If your language does not use the passive form in this way, you could express the ideas in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that is sown and raised rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “People sow it … God raises it … People sow it … God raises it” (See: Active or Passive)

σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ

If your language does not use abstract nouns for the ideas behind dishonor and glory, you could express the idea by using adjectives such as “dishonorable” and “glorious.” Alternate translation: “A dishonorable body is sown; a glorious body is raised” (See: Abstract Nouns)

σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει

If your language does not use abstract nouns for the ideas behind weakness and power, you could express the idea by using adjectives such as “weak” and “powerful.” Alternate translation: “A weak body is sown; a powerful body is raised” (See: Abstract Nouns)

1 Corinthians 15:44

σπείρεται σῶμα ψυχικόν

Here, just as in 15:42–43, 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 your readers would misunderstand is sown, you could use 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: Metaphor)

σπείρεται…ἐγείρεται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the 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: Active or Passive)

σῶμα ψυχικόν

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 your readers would misunderstand natural body, you could use 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: Translate Unknowns)

σῶμα πνευματικόν…πνευματικόν

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: Translate Unknowns)

εἰ

Paul is speaking as if the natural body was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could introduce the clause with a word such as “since” or “because.” Alternate translation: “Since” or “Because” (See: Connect — Factual Conditions)

1 Corinthians 15:45

οὕτως καὶ

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). If your readers would misunderstand So also, you could use a word or phrase that introduces evidence or support. Alternate translation: “For” or “As” (See: Connect — Reason-and-Result Relationship)

γέγραπται

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. If your readers would misunderstand how Paul introduces the quotation, you could use 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: Quotations and Quote Margins)

γέγραπται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Moses has written” (2) God speaks the words. Alternate translation: “God has said” (See: Active or Passive)

γέγραπται, ἐγένετο ὁ πρῶτος ἄνθρωπος, Ἀδὰμ, εἰς ψυχὴν ζῶσαν

If your language does not use this form, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it is written that the first man Adam became a living soul” (See: Direct and Indirect Quotations)

ἄνθρωπος

Although man is masculine, and Adam was male, Paul is focusing on how Adam was the first human being. He is not focusing on how Adam was the first male human being. If your readers would misunderstand man, you could use a nongendered word. Alternate translation: “person” (See: When Masculine Words Include Women)

Ἀδὰμ

Adam is the name of a man. It is the name that God gave to the first human he created. Paul uses Adam first to refer to this man and then to refer figuratively to Jesus. (See: How to Translate Names)

ψυχὴν ζῶσαν

Here, soul is a different form of the word that was translated “natural” in 15:44. 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: Translate Unknowns)

ὁ ἔσχατος Ἀδὰμ

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 your readers would misunderstand who The last Adam is, you could clarify that it refers to Jesus the Messiah. Alternate translation: “Jesus, the last Adam,” (See: Metaphor)

Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν

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: Ellipsis)

πνεῦμα ζῳοποιοῦν

Here, spirit is a different form of the word that was translated “spiritual” in 15:44. 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: Translate Unknowns)

πνεῦμα ζῳοποιοῦν

Here, life-giving refers to how Jesus, The last Adam, “gives” the “life” that he now has to everyone who believes in him. If your readers would misunderstand life-giving, you could use a phrase that identifies Jesus as the one who gives life. Alternate translation: “a spirit who gives life” (See: Translate Unknowns)

1 Corinthians 15:46

ἀλλ’

Here, But introduces a clarification of the point that Paul made in the previous verse. It does not introduce a strong contrast. If your readers would misunderstand But, you could use a word or phrase that introduces a clarification or further explanation. Alternate translation: “As a matter of fact,” (See: Connecting Words and Phrases)

ἀλλ’ οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν

Here Paul first negates the idea that the spiritual is first and then states that it comes after the natural. Paul states this idea in both negative and positive ways to emphasize the correct sequence. If your readers would misunderstand why Paul states both negative and positive versions of the same claim, you could express just one of the versions. Alternate translation: “But the natural is first, then the spiritual” or “But the spiritual is not first; rather the natural is first” (See: Information Structure)

οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν

Here, first and then indicate sequence in time. If your readers would misunderstand that Paul has sequence in time in mind, you could use words that more clearly refer to time. Alternate translation: “the spiritual is not before the natural; rather, the natural is before the spiritual” (See: Connect — Sequential Time Relationship)

τὸ πνευματικὸν…τὸ ψυχικόν…τὸ πνευματικόν

Paul is using the adjectives spiritual and natural as nouns in order to refer to bodies that are spiritual or natural. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the spiritual body … the natural body … the spiritual body” (See: Nominal Adjectives)

τὸ πνευματικὸν…τὸ ψυχικόν…τὸ πνευματικόν

Here Paul does not specify whose bodies the spiritual and the natural refer to. He does this to allow for at least two interpretations. If possible, translate this verse in such a way that your readers could infer either or both of the following. The words spiritual and natural could refer to: (1) the bodies of Jesus (spiritual) and Adam (natural). Alternate translation: “the spiritual body that belongs to Jesus … the natural body that belonged to Adam … the spiritual body that belongs to Jesus” (2) the bodies that every believer has while alive (natural) and after resurrecting (spiritual). Alternate translation: “any believer’s spiritual body … his or her natural body … his or her spiritual body” (See: When to Keep Information Implicit)

τὸ πνευματικὸν…τὸ πνευματικόν

Here, just as in 15:44,spiritual refers to human bodies after they are raised. It could specifically refer to: (1) how the body is controlled by God’s Spirit and thus fits with how people will live when God renews everything he has created. Alternate translation: “the one fit for the new creation … the one fit for the new creation” or “that controlled by God’s Spirit … that controlled by God’s Spirit” (2) how the body is made out of “spirit” as opposed to “soul” or “flesh.” Alternate translation: “that made out of spirit … that made out of spirit” (See: Translate Unknowns)

ψυχικόν

Here, just as in 15:44, 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 your readers would misunderstand natural, you could use 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: Translate Unknowns)

1 Corinthians 15:47

ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος

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). If your readers would misunderstand first man and second man, you could clarify to whom they refer. Alternate translation: “The first man, Adam, … The second man, Jesus,” (See: Assumed Knowledge and Implicit Information)

ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος

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 your readers would misunderstand man, you could use a nongendered word. Alternate translation: “The first person … The second person” (See: When Masculine Words Include Women)

ἐκ γῆς, χοϊκός

Here Paul refers again to Genesis 2:7. 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. If your readers would misunderstand of the earth, made of dust, you could clarify 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: Assumed Knowledge and Implicit Information)

ἐξ οὐρανοῦ

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. 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: Assumed Knowledge and Implicit Information)

1 Corinthians 15:48

οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί; καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι

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 could 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: Ellipsis)

ὁ χοϊκός…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). 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: Nominal Adjectives)

οἱ χοϊκοί

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 your readers would misunderstand those of the earth, you could use 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: Assumed Knowledge and Implicit Information)

οἱ χοϊκοί…οἱ ἐπουράνιοι

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 your readers would misunderstand this form, you could use 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: Possession)

οἱ ἐπουράνιοι

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 your readers would misunderstand those of heaven, you could use 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: Assumed Knowledge and Implicit Information)

1 Corinthians 15:49

ἐφορέσαμεν

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 your readers would misunderstand we have borne, you could use a tense that naturally refers to a current, ongoing state. Alternate translation: “we bear” (See: Predictive Past)

ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου

Here, to bear the image of something or somebody refers to being similar to that thing or person. If your readers would misunderstand bear the image, you could use 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: Idiom)

τὴν εἰκόνα τοῦ χοϊκοῦ…τὴν εἰκόνα τοῦ ἐπουρανίου

If your language does not use an abstract noun for the idea behind image, you could 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: Abstract Nouns)

τοῦ χοϊκοῦ…τοῦ ἐπουρανίου

Paul is using the adjectives earthly and heavenly as nouns in order to refer to bodies that are earthly and heavenly. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “of the earthly body … of the heavenly body” (See: Nominal Adjectives)

τοῦ χοϊκοῦ…τοῦ ἐπουρανίου

Here Paul does not specify whose bodies the earthly and the heavenly refer to. However, the previous verses imply that the earthly body belongs to the “first man,” Adam, while the heavenly body belongs to the “second man,” Jesus. If your readers would not make this inference, you could express the idea explicitly. Alternate translation: “of the earthly body that belongs to the first man … of the heavenly body that belongs to the second man” (See: Assumed Knowledge and Implicit Information)

φορέσωμεν καὶ

Here Paul uses the exhortation let us also bear in order to urge all believers to act in such a way that God will raise them so that they have a body like the heavenly man, Jesus. Paul does not think that people change themselves into the image of the heavenly. If your readers would misunderstand let us also bear, you could clarify that Paul is urging everyone to live in a certain way. Alternate translation: “let us think and act so that we also bear” (See: Imperatives — Other Uses)

φορέσωμεν καὶ

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: Textual Variants)

1 Corinthians 15:50

τοῦτο δέ φημι, ἀδελφοί, ὅτι

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 your readers would misunderstand Now this I say, you could use 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: Pronouns — When to Use Them)

ἀδελφοί

σὰρξ καὶ αἷμα Βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ, τὴν ἀφθαρσίαν κληρονομεῖ

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. In this case, you could combine the two sentences into one if your readers would misunderstand 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: Parallelism)

σὰρξ καὶ αἷμα

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: Hendiadys)

σὰρξ καὶ αἷμα

Here, flesh and blood figuratively represents a body that is made out of flesh and blood. If your readers would misunderstand flesh and blood, you could use an equivalent expression or plain language. Alternate translation: “flesh and blood bodies” (See: Metonymy)

κληρονομῆσαι…κληρονομεῖ

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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to live in … does … live in” (See: Metaphor)

ἡ φθορὰ, τὴν ἀφθαρσίαν

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. If your readers would misunderstand perishable and imperishable, you could use two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: Translate Unknowns)

ἡ φθορὰ, τὴν ἀφθαρσίαν

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: Nominal Adjectives)

1 Corinthians 15:51

ἰδοὺ

Here, Behold draws the attention of the audience and asks them to listen carefully. If your readers would misunderstand Behold, you could use a word or phrase that asks the audience to listen. Alternate translation: “Listen up” or “Hear me” (See: Exclamations)

μυστήριον

If your language does not use an abstract noun for the idea behind mystery, you could express the idea by using an adjective such as “secret” or “mysterious.” Alternate translation: “a mysterious thing” or “what was secret” (See: Abstract Nouns)

πάντες οὐ κοιμηθησόμεθα, πάντες…ἀλλαγησόμεθα

Here, we refers to all believers, including Paul, the Corinthians, and others. Paul is speaking in general terms about believers. He does not necessarily think that he is one who will not fall asleep. (See: Exclusive and Inclusive ‘We’)

πάντες οὐ κοιμηθησόμεθα

Here Paul refers to how people die as if they fall asleep. This is a polite way of referring to something unpleasant. If your readers would misunderstand fall asleep, you could use a different polite way of referring to death or you could state the idea plainly. Alternate translation: “We will not all pass away” (See: Euphemism)

πάντες…ἀλλαγησόμεθα

Here, changed refers to how the bodies of believers are transformed from “natural” to “spiritual.” If your readers would misunderstand changed, you could use 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: Translate Unknowns)

πάντες…ἀλλαγησόμεθα

1 Corinthians 15:52

ἐν ἀτόμῳ

Here, instant refers to the smallest segment of time that Paul and the Corinthians knew about. He means that the “change” (15:51) will happen so quickly that it will only take up the smallest bit of time. If your readers would misunderstand in a moment, you could refer to the smallest amount of time in your culture or express the idea in a way that emphasizes speed. Alternate translation: “in one second” or “very quickly” (See: Translate Unknowns)

ἐν ῥιπῇ ὀφθαλμοῦ

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) 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in the blink of an eye” or “at great speed” (See: Idiom)

ἐν τῇ ἐσχάτῃ σάλπιγγι; σαλπίσει γάρ

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: Assumed Knowledge and Implicit Information)

οἱ νεκροὶ ἐγερθήσονται

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the 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: Active or Passive)

οἱ νεκροὶ

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: Nominal Adjectives)

ἄφθαρτοι

Here, imperishable identifies people or things that last and do not fall apart. See you how translated this word in 15:50. If your readers would misunderstand imperishable, you could use a word or phrase that refers to how long things last. Alternate translation: “in such a way that they will never pass away” or “so that they never fall apart” (See: Translate Unknowns)

ἡμεῖς

Here, we refers to Paul, the Corinthians, and all other believers who are alive. Paul included himself in this group because he was alive when he sent this letter. If your readers would misunderstand that we refers to living believers, you could use a phrase that makes this explicit. Alternate translation: “we who are alive” (See: Exclusive and Inclusive ‘We’)

ἡμεῖς ἀλλαγησόμεθα

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on we who will be changed rather than focusing on the one doing the “changing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will change us” (See: Active or Passive)

1 Corinthians 15:53

τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν

Here Paul makes two very similar statements in which perishable goes with mortal and incorruptibility goes with immortality. These two statements are basically synonymous, and Paul repeats himself to emphasize the point. If your readers would misunderstand why Paul uses two parallel sentences, you could combine the two sentences into one. Alternate translation: “this perishable mortal to put on incorruptible immortality” or “this perishable and mortal to put on incorruptibility and immortality” (See: Parallelism)

τὸ φθαρτὸν τοῦτο…τὸ θνητὸν τοῦτο

Paul is using the adjectives perishable and mortal as nouns in order to refer to perishable and mortal bodies. Your language may use adjectives in the same way. If not, you could translate these with appropriate noun phrases. Alternate translation: “this perishable body … this mortal body” (See: Nominal Adjectives)

τὸ φθαρτὸν τοῦτο…ἀφθαρσίαν

Here, perishable and incorruptibility identify whether people or things last or fall apart. See how you translated the similar words in 15:42, 50. If your readers would misunderstand perishable and incorruptibility, you could use two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: Translate Unknowns)

ἐνδύσασθαι ἀφθαρσίαν…ἐνδύσασθαι ἀθανασίαν

Here Paul speaks as if the perishable and the mortal could put on incorruptibility and immortality like they were pieces of clothing. He does not mean that believers still have what is perishable and mortal somehow underneath incorruptibility and immortality. Instead, Paul uses the metaphor to illustrate how people will change identity from what is perishable and mortal to incorruptibility and immortality. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to change into incorruptibility … to change into immortality” or “to become incorruptible … to become immortal” (See: Metaphor)

ἀφθαρσίαν…ἀθανασίαν

If your language does not use abstract nouns for the ideas behind incorruptibility and immortality, you could express the idea by using adjectives such as “incorruptible” and “immortal.” Alternate translation: “what is incorruptible … what is immortal” (See: Abstract Nouns)

τὸ θνητὸν τοῦτο…ἀθανασίαν

Here, mortal and immortality identify whether people or things die or cannot die. If your readers would misunderstand mortal and immortality, you could use two words or phrases that refer to whether things can die or not. Alternate translation: “what can die … what never dies” (See: Translate Unknowns)

1 Corinthians 15:54

τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν

Here, these clauses repeat the words found at the end of the last verse (15:53). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “that happens” (See: Doublet)

τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν

Here Paul makes two very similar statements in which perishable goes with mortal and incorruptibility goes with immortality. These two statements are basically synonymous, and Paul repeats himself to emphasize the point. If your readers would misunderstand why Paul uses two parallel sentences, you could combine the two sentences into one. Alternate translation: “this perishable mortal has put on incorruptible immortality” or “this perishable and mortal has put on incorruptibility and immortality” (See: Parallelism)

τὸ φθαρτὸν τοῦτο…τὸ θνητὸν τοῦτο

τὸ φθαρτὸν τοῦτο…ἀφθαρσίαν

Here, perishable and incorruptibility identify whether people or things last or fall apart. See how you translated these words in 15:53. If your readers would misunderstand perishable and incorruptibility, you could use two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: Translate Unknowns)

ἐνδύσηται ἀφθαρσίαν…ἐνδύσηται ἀθανασίαν

Here Paul speaks as if the perishable and the mortal could put on incorruptibility and immortality like they were pieces of clothing. He does not mean that believers still have what is perishable and mortal somehow underneath incorruptibility and immortality. Instead, Paul uses the metaphor to illustrate how people will change identity from what is perishable and mortal to incorruptibility and immortality. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “has changed into incorruptibility … has changed into immortality” or “has become incorruptible … has become immortal” (See: Metaphor)

ἀφθαρσίαν…ἀθανασίαν

τὸ θνητὸν τοῦτο…ἀθανασίαν

Here, mortal and immortality identify whether people or things die or cannot die. If your readers would misunderstand mortal and immortality, you could use two words or phrases that refer to whether things can die or not. See how you translated these words in 15:53. Alternate translation: “what can die … what never dies” (See: Translate Unknowns)

γενήσεται

Here, will come about identifies that something will happen or come to pass. If your readers would misunderstand will come about, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “will come to pass” or “will be realized” (See: Idiom)

ὁ λόγος

Here, word figuratively represents what someone says or writes in words. If your readers would misunderstand word, you could use an equivalent expression or plain language. Alternate translation: “the message” (See: Metonymy)

ὁ λόγος ὁ γεγραμμένος

In Paul’s culture, the word that is written is a normal way to introduce a quotation from or reference to an important text, in this case, the Old Testament book titled “Isaiah” (see (Isaiah 25:8)). Most likely, this phrase introduces the quote from Hosea 13:14 in the next verse as well. If your readers would misunderstand the word that is written, you could use a comparable phrase that indicates that Paul is quoting from or referring to an important text. Alternate translation: “what can be read in the Scriptures” or “the words that Isaiah and Hosea wrote” (See: Quotations and Quote Margins)

ὁ γεγραμμένος

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is written rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “the prophets have written” (2) God speaks the words. Alternate translation: “God has said” (See: Active or Passive)

ὁ γεγραμμένος, κατεπόθη ὁ θάνατος εἰς νῖκος

If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “that is written about how death is swallowed up in victory” (See: Direct and Indirect Quotations)

κατεπόθη ὁ θάνατος εἰς νῖκος

Here the quote refers to Death as if it were food that could be swallowed up. This illustrates that Death has been defeated as surely as if someone devoured it as though death were food. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Death is destroyed in victory” or “Death is trampled in victory” (See: Metaphor)

κατεπόθη ὁ θάνατος εἰς νῖκος

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Death, which is swallowed up, rather than focusing on the person or thing doing the “swallowing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has swallowed up death in victory” (See: Active or Passive)

θάνατος εἰς νῖκος

If your language does not use abstract nouns for the ideas behind Death and victory, you could 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: Abstract Nouns)

1 Corinthians 15:55

θάνατε

Here Paul quotes from Hosea 13:14 without providing a new quote introduction. If your readers would misunderstand this way of introducing a new quotation, you could use a form in your language that introduces another quote. Alternate translation: “And again, ‘O death’” or “It is further written, ‘O death’” (See: Quotations and Quote Margins)