1 Corinthians

1 Corinthians front

Introduction to 1 Corinthians

Part 1: General Introduction

Outline of the Book of 1 Corinthians

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

Who wrote the Book of 1 Corinthians?

Paul wrote 1 Corinthians. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.

Paul started the church that met in Corinth. He was staying in the city of Ephesus when he wrote this letter.

What is the Book of 1 Corinthians about?

1 Corinthians is a letter that Paul wrote to the believers who were in the city of Corinth. Paul had heard that there were problems among the believers there. They were arguing with each other. Some of them did not understand some of the Christian teachings. And some of them were behaving badly. In this letter, Paul responded to them and encouraged them to live in a way that pleased God.

How should the title of this book be translated?

Translators may choose to call this book by its traditional title, “First Corinthians.” Or they may choose a clearer title, such as “Paul’s First Letter to the Church 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, many travelers and traders came to buy and sell goods there. This resulted in the city having people from many different cultures. The city was famous for having people who lived in immoral ways. The people worshipped Aphrodite, the Greek goddess of love. As part of the ceremonies honoring Aphrodite, her worshipers had sexual intercourse with temple prostitutes.

What was the problem with meat sacrificed to idols?

Many animals were slaughtered and sacrificed to the false gods in Corinth. Priests and worshipers kept some of the meat. Much of the meat was sold in markets. Many Christians disagreed with each other over whether it was right for them to eat this meat, because it had been dedicated to a false god. Paul writes about this problem in 1 Corinthians.

Part 3: Important Translation Issues

What do “knowledge” and “wisdom” mean in 1 Corinthians?

How are the ideas of “holy” and “sanctify” represented in 1 Corinthians in the ULT?

The scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, 1 Corinthians ULT uses the following principles:

• Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God considers Christians to be sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact is that Christians are to conduct themselves in a blameless, faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones,” or “holy people.” (See: 1:2; 3:17)
• Sometimes the meaning in a passage indicates a simple reference to Christians without implying any particular role filled by them. In these cases, the ULT uses “believer” or “believers.” (See: 6:1, 2; 14:33; 16:1, 15)
• Sometimes the meaning in the passage implies the idea of someone or something set apart for God alone. In these cases, the ULT uses “set apart,” “dedicated to,” “reserved for,” or “sanctified.” (See: 1:2; 6:11; 7:14, 34)

The UST will often be helpful as translators think about how to represent these ideas in their own versions.

What is the meaning of “flesh?”

Paul frequently used the terms “flesh” or “fleshly” to refer to Christians who did sinful things. However, it is not the physical world that is evil. Paul also described Christians who lived in a righteous way as “spiritual.” This is because they did what the Holy Spirit taught them to do. (See: flesh and righteous, righteousness, unrighteous, unrighteousness, upright, uprightness and spirit, wind, breath)

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

This kind of expression occurs in 1:2, 30, 31; 3:1; 4:10, 15, 17; 6:11, 19; 7:22; 9:1, 2; 11:11, 25; 12:3, 9, 13, 18, 25; 14:16; 15:18, 19, 22, 31, 58; 16:19, 24. Paul meant to express the idea of a very close union with Christ and the believers. At the same time, he often intended other meanings as well. See, for example, “those who have been dedicated in Christ Jesus” (1:2), where Paul specifically meant that Christian believers have been dedicated to Christ.

Please see the introduction to the Book of Romans for more details about this kind of expression.

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

For the following verses, modern versions of the Bible differ from older versions. Translators are advised to follow the modern versions of the Bible. However, if in the translators’ region there are Bibles that read according to older versions of the Bible, the translators can follow those. If so, these verses should be put inside square brackets (\[\]) to indicate that they were probably not original to 1 Corinthians.

• “Therefore glorify God with your body.” Some older versions read “Therefore glorify God with your body and in your spirit, which are God’s.” (6:20)
• “I did this even though I myself was not under the law” (9:20). Some older versions leave this passage out.
• “for the sake of conscience--the conscience of the other man.” Some older versions read “for the sake of conscience: for the earth and everything in it belong to the Lord: the conscience of the other man.” (10:28)
• “and that I give my body to be burned” (13:3). Some older versions read, “and that I give my body so that I might boast.”
• “But if anyone does not recognize this, let him not be recognized” (14:38). Some older versions read, “But if anyone is ignorant of this, let him be ignorant.”

(See: Textual Variants)

1 Corinthians 1

1 Corinthians 1 General Notes

Structure and Formatting

1. Opening (1:1–9)
   • Greetings and Blessing (1:1–3)
   • Praise and Prayer (1:4–9)
2. 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 INVALID bible/kt/fool)

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 it between 1:14 and 1:15.

1 Corinthians 1:1

Throughout this letter the words “we,” “us,” “our,” and “ours” include the Corinthian believers unless otherwise noted. (See: Exclusive and Inclusive ‘We’)

The words “you,” “your,” and “yours” refer to the Corinthians believers and so are plural unless otherwise noted. (See: Forms of ‘You’ — Singular)

Παῦλος

In this culture, letter writers would give their own names first, referring to themselves in the third person. If this would be misunderstood in your language, 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, this is the name of a man. (See: How to Translate Names)

κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ

If this form would be misunderstood in your language, you could express called by Christ Jesus {to be} an apostle in active form. 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 it would be misunderstood in your language 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 in behalf of Sosthenes, you can use it here. Alternate translation: “and I write in behalf of Sosthenes” (See: Assumed Knowledge and Implicit Information)

Σωσθένης

This 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

If you cannot use this form in your language, you could express having been sanctified in active form with “God” as the subject. Alternate translation: “God having sanctified you” (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, explains: (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)

κλητοῖς ἁγίοις

If you cannot use this form in your language, you could express called {to be} saints in active form with “God” as the subject. Alternate translation: “whom God has called {to be} saints” (See: Active or Passive)

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 this would be misunderstood in your language, 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

“Calling on the name of” someone is an idiom that refers to worshiping and praying to that person. If this would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “who pray to and venerate our Lord” (See: Idiom)

αὐτῶν καὶ ἡμῶν

In the phrase, 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 Paul uses to express how often he prays for the Corinthians. If always would be misunderstood in your language, 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 is 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 translate with a plural pronoun. Alternate translation: “to our God” (See: Distinguishing Versus Informing or Reminding)

τῇ δοθείσῃ

If you cannot use this form in your language, you could express that was given in active form with “God” or “he” as the subject. Alternate translation: “that he gave” (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, explains (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

The word translated 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 being made rich would be misunderstood by your readers, 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

If you cannot use this form in your language, you could express you were made rich in active form, with “God” as the subject. Alternate translation: “God has made you rich” (See: Active or Passive)

ἐν αὐτῷ

The word translated him refers to Jesus, since God the Father is the one who makes the Corinthians rich. If him would be misunderstood in your language, 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 you cannot use this form in your language, you can express the idea behind the abstract noun word with a verb. Alternate translation: “everything you speak” (See: Abstract Nouns)

πάσῃ γνώσει

If you cannot use this form in your language, you can express the idea behind the abstract noun knowledge with a verb. Alternate translation: “everything you know” (See: Abstract Nouns)

1 Corinthians 1:6

καθὼς

The word translated 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: Connecting Words and Phrases)

τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη

In this verse, Paul speaks as if what he told the Corinthians about Christ was 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, he reminds the Corinthians that they have believed the message about Christ and that it is now an important part of their lives. If this metaphor would be misunderstood in your language, you could express this idea with a comparable metaphor or non-figuratively. Alternate translation: “our message about Christ has been firmly founded” (See: Biblical Imagery — Extended Metaphors)

τὸ μαρτύριον τοῦ Χριστοῦ

Here, Paul uses the possessive form to speak about a testimony that concerns Christ. If this form would be misunderstood in your language, 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 you cannot use this form in your language, you could express this idea in active form with “God” as the subject. Alternate translation: “God has confirmed the testimony of Christ” (See: Active or Passive)

1 Corinthians 1:7

ὥστε

The word translated so that could introduce: (1) a result from “being made rich” in 1:5 and from the confirmation of the “testimony” in 1:6. 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: Connecting Words and Phrases)

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 this form would be misunderstood in your language, you could express this idea in positive form. Alternate translation: “you have every gift” (See: Litotes)

ἀπεκδεχομένους

The word translated eagerly waiting for introduces something that happens at the same time as not lacking in any gift. If this connection would be misunderstood in your language, you could state this explicitly. Alternate translation: “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 this form would be misunderstood in your language, you could make this explicit by translating the phrase with a verb with “God” or our Lord Jesus Christ as the subject. Alternate translation: “God to reveal our Lord Jesus Christ” or “our Lord Jesus Christ to be revealed” (See: 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 this would be misunderstood in your language, 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

This pronoun could refer to: (1) God, who is the implied subject of all the verbs in this section. 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

The word translated 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 firmly found 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 this phrase would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “until your race is run” (See: Idiom)

ἀνεγκλήτους

The word translated blameless gives the result of God confirming them to the end. If this connection would be misunderstood in your language, 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 you cannot use this form in your language, you could express the idea in active form. 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 this form would be misunderstood in you language, you could (1) use a word such as “with” to make this clear. Alternate translation: “into fellowship with his Son” (2) translate fellowship with a verb such as “share in” or “commune with.” Alternate translation: “to commune with his Son” (See: Possession)

τοῦ Υἱοῦ αὐτοῦ

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

1 Corinthians 1:10

παρακαλῶ δὲ

The word translated 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, I urge you is far away 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 the word translated brothers is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered 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 the meaning of name would be misunderstood in your language, you could use a comparable figure of speech or express the idea non-figuratively. 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 the meaning of this phrase would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “you all see eye to eye” (See: Idiom)

σχίσματα

The word translated divisions refers to when one group splits into multiple different groups because they have different leaders, beliefs, or opinions. If this word would be misunderstood in your language, 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

The word translated 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 the meaning of this word would be misunderstood in your language, 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 you cannot this form in your language, you could express the ideas behind the abstract nouns mind and purpose with 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

The word translated for introduces the reason why Paul is urging them to become united together. If this would be misunderstood in your language, 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 you cannot use this form in your language, you could write this sentence in active form. Alternate translation: “those of Chloe have made it clear to me concerning you, my brothers,” (See: Active or Passive)

ἀδελφοί μου

Although the word translated brothers is masculine, Paul is using it to refer to both men or women. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “my brothers and sisters” (See: When Masculine Words Include Women)

τῶν Χλόης

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 the meaning of this phrase would be misunderstood in your language, 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

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

ἔριδες ἐν ὑμῖν εἰσιν

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

1 Corinthians 1:12

δὲ

Paul uses the word translated Now to introduce a further explanation of what he started talking about in 1:11. If the meaning of this word would be misunderstood in your language, 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 the meaning of this phrase would be misunderstood in your language, you could use a comparable idiom for explaining what has already been said or express the idea non-figuratively. Alternate translation: “what I mean is this” (See: Idiom)

τοῦτο, ὅτι

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

Παύλου…Ἀπολλῶ…Κηφᾶ

These 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 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 this form would be misunderstood in your language, 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 this use of Paul would be misunderstood in your language, you could clarify that Paul is naming himself. Alternate translation: “I, Paul, was not crucified for you, was I? Or were you baptized in my name, that of Paul?” (See: 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 the meaning of this question would be misunderstood in your language, you could express the idea with a strong negative statement. Alternate translation: “Christ has certainly not been divided!” (See: Rhetorical Question)

μεμέρισται ὁ Χριστός?

If you cannot use this form in your language, you could express the idea in active form, with an indefinite or vague subject. Alternate translation: “Have they divided Christ?” (See: Active or Passive)

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 the meaning of this phrase would be misunderstood in your language, you could make this connection more explicit. Alternate translation: “Has Christ’s own body been divided, just as your church has been divided?” (See: 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 this question would be misunderstood in your language, 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 you cannot use this form in your language, you could express this idea in active form, with an indefinite or vague 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 this question would be misunderstood in your language, 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?

If you cannot use this form in your language, you could express this idea in active form, with a vague or indefinite subject. Alternate translation: “Or did they baptize you in the name of Paul?” (See: Active or Passive)

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 the meaning of this word would be misunderstood in your language, 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

These are the names of two men. (See: How to Translate Names)

1 Corinthians 1:15

ἵνα

The word translated 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 this connection would be misunderstood in your language, you could use a word that indicates result, and you could specify that it is the result of Paul not baptizing many of them. Alternate translation: “The result is that” or “Therefore,” (See: Connect — Goal (Purpose) Relationship)

εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε

If you cannot use this form in your language, you could state this in active form with an indefinite subject or with Paul as the subject. Alternate translation: “someone baptized you into my name” (See: Active or Passive)

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 the meaning of this word would be misunderstood in your language, you could express this idea by using the word “authority” or by a phrase that includes the language of “belonging.” Alternate translation: “under the my authority” (See: Metonymy)

1 Corinthians 1:16

δὲ

Here, the word translated Now interrupts the argument and reintroduces the theme of 1:14, which is about whom Paul baptized. If this transition would be misunderstood in your language, 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

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

οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα

This statement could be more or less confident about how many people Paul baptized. It could be: (1) relatively confident that Paul has thought of everyone he baptized. Alternate translation: “I think that this is everyone that I baptized” (2) less confident that Paul has thought of everyone he baptized. Alternate translation: “I do not remember if I baptized any others” (See: 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 the meaning of this word would be misunderstood in your language, you could use a word that expresses uncertainty. Alternate translation: “whether” (See: Connect — Hypothetical Conditions)

1 Corinthians 1:17

γὰρ

The word translated For introduces an explanation for why Paul has baptized so few people. If this connection would be misunderstood in your language, 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 putting the negative statement before the positive statement would be misunderstood in your language, 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 this sentence would be misunderstood 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 this sentence would be misunderstood in your language, you could repeat the “proclaiming” language. Alternate translation: “I do not proclaim it with wise speech” (See: Ellipsis)

ἵνα

The word translated 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 was a container that was full of power that 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 this phrase would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively, including the idea of power. Alternate translation: “the cross of Christ would not lose its power” (See: Metaphor)

μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ

If you cannot use this form in your language, you could express this idea in active form, with Paul as the subject. Alternate translation: “I would not empty the cross of Christ” (See: Active or Passive)

1 Corinthians 1:18

γὰρ

The word translated 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 this connection would be misunderstood in your language, you could use a word that introduces 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 that is about the cross. If this form would be misunderstood in your language, 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 the meaning of this word would be misunderstood in your language, you could include Jesus’ death in your translation. Alternate translation: “of Jesus’s death on the cross” (See: Metonymy)

μωρία ἐστίν

If you cannot use this form in your language, you could express the idea behind the abstract noun foolishness by translating it as an adjective such as “foolish.” Alternate translation: “seems foolish” (See: Abstract Nouns)

τοῖς…ἀπολλυμένοις

If you cannot use this form in your language, you could express this in active form, with: (1) themselves as the subject. Alternate translation: “to those who will experience destruction” (2) God as the subject. Alternate translation: “to those whom God will destroy” (See: Active or Passive)

τοῖς δὲ σῳζομένοις ἡμῖν

If you cannot use this form in your language, you could express this clause in active form, with God as the subject. Alternate translation: “but to us whom God is saving” (See: Active or Passive)

τοῖς δὲ σῳζομένοις ἡμῖν

The description who are being saved distinguishes us from anyone 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 this form would be misunderstood in your language, 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, the word translated 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 you cannot use this form in your language, you could express this in active form, with: (1) the scripture or scripture author as the subject. Alternate translation: “Isaiah has written” (2) God as the subject. Alternate translation: “God has said” (See: Active or Passive)

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 this form would be misunderstood in your language, you could indicate that wisdom and understanding belong to the wise or the intelligent. Alternate translation: “the wisdom that the wise have … the understanding that the intelligent have” (See: 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

The word translated intelligent describes someone who is good at figuring problems out, 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 these questions would be misunderstood in your language, 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 this form would be misunderstood in your language, 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 this form would be misunderstood in your language, 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

The word translated debater refers to someone who spends much of their time arguing about beliefs, values, or actions. If the meaning of this word would be misunderstood in your language, 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 this question would be misunderstood in your language, 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 this form would be misunderstood in your language, you could express the idea using a relative clause. Alternate translation: “the wisdom that this world values” (See: Possession)

1 Corinthians 1:21

γὰρ

The word translated 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

The word translated since introduces the reason for the second half of the verse, beginning with God was pleased. If this connection would be misunderstood in your language, you could make this more explicit or break the two pieces into two sentences and use a transition word that indicates result. Alternate translation: “because … the world did not know God through wisdom, therefore God was pleased” (See: 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 this form would be misunderstood in your language, 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 the word translated world to refer to the humans that are part of the world. If the meaning of this word would be misunderstood in your language, 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 this form would be misunderstood in your language, 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 this way of speaking would be misunderstood in your language, 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

The word translated For sets up the contrast between this verse and what Paul preaches 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” (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 this form would be misunderstood in your language, you could clarify that not all Jews and Greeks are meant. Alternate translation: “most Jews … most Greeks” (See: Hyperbole)

Ἕλληνες

The word translated 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 the meaning of this word would be misunderstood in your language, 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 this connection would be misunderstood in your language, 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, the word 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 you cannot use this form in your language, you could state this in active form, 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 the word translated stumbling block to indicate that the message about “Christ crucified” causes offense or repulses many Jews. If the meaning of this word would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. 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 this form would be misunderstood in your language, 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 the word translated But to contrast those who are called and the “Jews” and “Gentiles” in 1:23. If this connection would be misunderstood in your language, 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 this form would be misunderstood in your language, 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

If you cannot use this form in your language, you could write this in active form, with God as the subject. Alternate translation: “whom God has called” (See: Active or Passive)

Ἕλλησιν

The word translated 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 the meaning of this word would be misunderstood in your language, 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)

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 this form would be misunderstood in your language, 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 this form would be misunderstood in your language, 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

With the word translated For, Paul introduces the reason why the seemingly foolish message about Christ is power and wisdom (1:24). If this connection would be misunderstood in your language, 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 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 this way of speaking would be misunderstood in your language, 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 the meaning of this word would be misunderstood in your language, you could use both genders or 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 this form would be misunderstood in your language, 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 say everything that is needed in many languages to make a complete comparison. If the sentence would be misunderstood 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 it this form would be misunderstood in your language, 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 say everything that is needed in many languages to make a complete comparison. If this sentence would be misunderstood 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, the word translated For introduces proof for or examples of what Paul has claimed so far about God choosing to work through foolishness and weakness. If this connection would be misunderstood in your language, 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, the word translated calling primarily to who they were at the time of their calling. It does not primarily refer to God’s act in calling them. If the meaning of this word would be misunderstood language, you can emphasize this aspect in your translation. Alternate translation: “who you were at your calling” (See: Synecdoche)

ἀδελφοί

Here, the word translated brothers does not just refer to men but to people of any sex. If this form would be misunderstood in your language, you could: (1) use a non-gendered word. Alternate translation: “siblings” (2) use words for both men and women. 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 this form would be misunderstood in your language, 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, powerful, and of noble birth, not just wise. If this would be misunderstood in your language, you could move according to the flesh so that it is clear that it modifies all three of these statements. Alternate translation: “according to the flesh, not many {were} wise, not many {were} powerful, and not many {were} of noble birth (See: Information Structure)

κατὰ σάρκα

Here, Paul uses the phrase according to the flesh to refer to human ways of thinking. If the meaning of thsi phrase would be misunderstood in your language, 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. hH 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 this contrast would be misunderstood in your language, you could clarify that Paul writes But to contrast with what a person might expect about God. Alternate translation: “Despite what might be expected,” (See: Connect — Contrast Relationship)

τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ…τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ

Here, Paul repeats the exact same words: God chose … in order that he might shame. He does this because repeating the same idea with different examples was more convincing than just one example in his culture. If possible, translate these words the same way in both parts of the sentence to preserve the parallelism. If it is necessary, you could remove or change some of the words if it makes the sentence sound more convincing, which is what Paul intended. Alternate translation: “God chose … of the world in order that he might shame … he chose … of the world to shame” (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 this would be misunderstood in your language, 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 this would be misunderstood in your language, you could use an expression that refers to human beings in general. Alternate translation: “of people … of people” (See: Synecdoche)

ἵνα

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

τὰ ἀγενῆ

The word translated 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 this would be misunderstood in your language, 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 the word translated 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 this might be misunderstood in your language, you could use a word or phrase that refers to how people treat others of lower status badly. 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 this would be misunderstood in your language, 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

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 this would be misunderstood in your language, you could use an expression that refers to human beings in general. Alternate translation: “of people” (See: Synecdoche)

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 this would be misunderstood in your language, you could use a comparable phrase or express the idea non-figuratively. Alternate translation: “the things that people ignore” or “the nobodies” (See: Hyperbole)

ἵνα

Here, the word translated 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

The word translated 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 this would be misunderstood in your language, 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 sideline” 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 this would be misunderstood in your language, 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” or “the somebodies” (See: Idiom)

1 Corinthians 1:29

ὅπως

The word translated 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 this would be misunderstood in your language, 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 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 this would be misunderstood in your language, 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 this would be misunderstood in your language, 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

The word translated 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 this would be misunderstood in your language, you could rephrase these words so that “God” is the subject who makes it so that you are in Christ Jesus. Alternate translation: “he puts you in Christ Jesus” (See: Active or Passive)

αὐτοῦ

The word translated of him refers to God. If this would be misunderstood in your language, 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 … 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 this would be misunderstood in your language, you could include some clarifying words such as “the source of.” Alternate translation: “who was made for us the source of wisdom from God, the source of righteousness, and also the source of sanctification and redemption” (See: Metaphor)

ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ

If you cannot write who was made for us wisdom from God in this form, you could state it in active form. Alternate translation: “whom God made for us wisdom from himself” or “whom God made for us wisdom” (See: Active or Passive)

ὃς

The word who refers to Christ Jesus. If this would be misunderstood in your language, 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 you cannot write the abstract nouns wisdom, righteousness, sanctification, and redemption in your language, you could express their meaning 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

Paul uses the word translated so that to 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 translations, you may need to add 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 this form would be misunderstood in your language, you could supply the needed 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. If this would be misunderstood in your language, 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)

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 this would be misunderstood in your language, 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

1. 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 INVALID bible/kt/fool)

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 non-physical 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, the word translated 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 this connection would be misunderstood in your language, 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 the word translated brothers is masculine, Paul is using it to refer to both men or women. If this would be misunderstood in your language, you could use a non-gendered 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 this repetition would be misunderstood in your language, you could: (1) translate the first come with a different word, such as “visit.” Alternate translation: “having visited you, did not come” (2) combine these two phrases. Alternate translation: “did not come to you” (See: 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 this connection would be misunderstood in your language, 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)

ὑπεροχὴν λόγου ἢ σοφίας

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

ὑπεροχὴν λόγου ἢ σοφίας

The word translated superiority refers to how something or someone has more authority, skill, knowledge, or power than something or someone else. If the meaning of this word would be misunderstood in your language, 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)

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 this connection would be misunderstood in your language, you could make it explicit by including a word that indicates that these things are happening at the same time. Alternate translation: “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)

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 for Jesus Christ. This is an exaggeration that Paul uses to emphasize his focus on Jesus Christ as the one thing he wished to tell the Corinthians about. If this exaggeration would be misunderstood in your language, you could use a phrase that indicates that it is an exaggeration or express the idea non-figuratively. 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 I would only know among you Jesus Christ and him crucified” (See: Connect — Exception Clauses)

τοῦτον ἐσταυρωμένον

If you cannot use this form in your language, you could express the idea in active form, using a phrase such as “he died on the cross” or adding a vague subject. Alternate translation: “how they crucified him” (See: Active or Passive)

1 Corinthians 2:3

κἀγὼ

Here, the word translated 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 this connection would be misunderstood in your language, 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 you cannot use this form in your language, you could express the abstract nouns weakness, fear, and trembling with adjectives or verbs. Alternate translation: “as a weak, afraid, 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 you cannot use this form in your language, you could express the ideas behind the abstract nouns word and proclamation with verbs. Alternate translation: “I spoke and proclaimed a message not” (See: Abstract Nouns)

ἐν πειθοῖς σοφίας λόγοις

If you cannot use this form in your language, you could express the idea behind the abstract noun words with a verb such as “speak” and the idea behind the abstract noun wisdom with an adverb such as “wisely.” Alternate translation: “based on speaking persuasively and wisely” (See: Abstract Nouns)

σοφίας λόγοις

Here, Paul uses the possessive form to identify the words as containing wisdom. If this would be misunderstood in your language, you could express the idea by translating wisdom with an adjective such as “wise.” Alternate translation: “wise 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 the sentence would be misunderstood without 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 you cannot use this form in your language, you could express the ideas behind the abstract nouns demonstration and power with verbs. 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

The word translated demonstration refers to proving or showing that something is true. If the meaning of this word would be misunderstood in your language, 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, the phrase translated faith … in refers to believing something (faith) based on (in) something else. It does not refer, as it does in many other places, to believing in or trusting in something. If the meaning of this phrase would be misunderstood in your language, you could use 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 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: Active or Passive)

σοφίᾳ ἀνθρώπων

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

ἀνθρώπων

Although the word translated men is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered 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 the meaning of this phrase would be misunderstood in your language, 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, the word translated 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 a kind of wisdom. If Now would be misunderstood in your language, you could express the idea by using a word that introduces a contrast. Alternate translation: “In spite of this,” (See: Connecting Words and Phrases)

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 you cannot use this form in your language, you could express the idea behind the abstract noun wisdom 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 this form would be misunderstood in your language, 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 so, you could supply words from early 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 this form would be misunderstood in your language, 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, the word 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 this form would be misunderstood in your language, you could clarify that the wisdom comes from God. Alternate translation: “the wisdom from God” (See: Possession)

σοφίαν

If you cannot use this form in your language, you could express the idea behind the abstract noun wisdom by using an adverb such as “wisely” or an adjective such as “wise.” Alternate translation: “the wise message” (See: Abstract Nouns)

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 and would be misunderstood 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 you cannot use this form in your language, you could express the idea in active form, with God as the subject. Alternate translation: “that God has hidden” (See: Active or Passive)

ἣν

The word translated that refers to the wisdom, not a mystery. If what that refers to would be misunderstood in your language, you could repeat wisdom here. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “the wisdom that” (See: 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 the meaning of this phrase would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. 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 this would be misunderstood in your language, 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, the word translated which refers to “the wisdom,” not to “a mystery.” If what which refers to would be misunderstood in your language, 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 this form would be misunderstood in your language, 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

The word translated for introduces Paul’s proof that the rulers did not understand. If the meaning of this word would be misunderstood in your language, 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 this form would be misunderstood in your language, 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 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 this form would be misunderstood in your language, 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

The word translated 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 this would be misunderstood in your language, you could leave But untranslated or use a word or phrase that would signal that Paul is now longer speaking hypothetically. Alternate translation: “But no,” (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. If this would be misunderstood in your language, 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)

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 hearing What eye has not seen, and ear has not heard, and has not arisen in the heart of man before God has prepared would be misunderstood in your language, 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 this way of speaking would be misunderstood in your language, 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 the meaning of arisen in the heart of man would be misunderstood in your language, you could use a comparable phrase or express the idea non-figuratively. 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 this form would be misunderstood in your language, you could translate man with an adjective such as “human.” Alternate translation: “the human heart” (See: Possession)

ἀνθρώπου

Although the word translated man is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered 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 this form would be misunderstood in your language, you can make man plural. Alternate translation: “of men” or “of humans” (See: Collective Nouns)

1 Corinthians 2:10

γὰρ

The word translated 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 the meaning of For would be misunderstood in your language, 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, the word translated 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 this connection would be misunderstood in your language, 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, the word translated searches refers to how someone can explore or know about something else. If the meaning of searches would be misunderstood in your language, 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 this form would be misunderstood in your language, you could use a comparable expression or state the idea non-figuratively. 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 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 using a question here would be misunderstood in your language, 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 gives 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 this would be misunderstood in your language, you could use a non-gendered word 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 the meaning of man would be misunderstood in your language, 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 this form would be misunderstood in your language, 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 this form would be misunderstood in your language, 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

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 non-physical part of human beings as if it were inside the physical part of human beings. 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 the meaning of within him would be misunderstood in your language, 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 non-physical 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, the word translated But introduces the next part of Paul’s argument. If the meaning of But would be misunderstood in your language, 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 stating the negative before the positive would be misunderstood in your language, 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 this form would be misunderstood in your language, 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 this shortened form would be misunderstood in your language, 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 you cannot use this form 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 you cannot use this form in your language, you could express the idea in active form. Alternate translation: “the things that God has freely given to us” (See: Active or Passive)

1 Corinthians 2:13

λαλοῦμεν

Here, the word 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 putting the negative statement before the positive statement would be misunderstood in your language, 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 you cannot use this form in your language, you could express the idea in active form. Alternate translation: “words that human wisdom teaches” or “words that humans teach as wisdom” (See: Active or Passive)

διδακτοῖς Πνεύματος

If you cannot use this form in your language, you could express the idea in active form. 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, the word translated 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 this connection would be misunderstood in your language, 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

The word translated 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

The word translated 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 the meaning of But would be misunderstood in your language, 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 the meaning of this phrase would be misunderstood in your language, 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 the meaning of these words would be misunderstood in your language, 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 the meaning of he and him would be misunderstood in your language, 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 you cannot use this form 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

If you cannot use this form in your language, you could express the idea in active form with vague or non-specific subject. Alternate translation: “people can only discern them spiritually” (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 the meaning of this phrase would be misunderstood in your language, 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 the meaning of these words would be misunderstood in your language, 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 phrase translated all things as an exaggeration to emphasize that the spiritual one can discern God’s gifts and the message of the Gospel. He does not mean that every spiritual person is able to discern everything there is to know. If this exaggeration would be misunderstood in your language, 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 you cannot use this form in your language, you could express the idea in active form. 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 the meaning of he himself would be misunderstood in your language, 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 speaking about the possibility 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)

1 Corinthians 2:16

γὰρ

Here, the word translated For introduces proof from Scripture to support what Paul has said about the “natural person” and the “spiritual” person in 2:14–15. If this connection would be misunderstood in your language, 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

The word translated For is the only word that Paul has used to introduce this quotation from the Old Testament, in this case, from the book written by Isaiah the prophet. If introducing a quotation in this way would be misunderstood in your language, 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 question is not asking for information. Instead, it assumes that the answer is “no one,” and the author uses a question to make a negative claim that is stronger than a simple statement. If the question would be misunderstood in your language, 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 it would be misunderstood 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 “having someone else’s mind” would be misunderstood in your language, 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 it would be misunderstood that Christ is 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

1. 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). (See: 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 build. 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 INVALID bible/kt/fool)

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. They are 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 clear. 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 to 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 the meaning of And I would be misunderstood in your language, 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 the word translated brothers is masculine, Paul is using it to refer to anyone, whether man or woman. If brothers would be misunderstood in your language, you could use a non-gendered 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 stating the negative before the positive would be misunderstood in your language, 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 this form would be misunderstood in your language, you could supply the needed words from earlier in the sentence. Alternate translation: “but I spoke to you as to fleshly, I spoke to you as to infants” (See: Ellipsis)

νηπίοις ἐν Χριστῷ

Here, Paul speaks as if the Corinthians were infants. He wants the Corinthians to think about how infants are immature, do not have much knowledge, and are unable to understand most things. By calling the Corinthians infants in Christ, he means that in their relationship with Jesus, they were immature, had little knowledge, and were unable to understand very much. If calling the Corinthians infants would be misunderstood in your language, you could a comparable metaphor or express the idea non-figuratively. 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 being united to Christ, explains in what area of their lives they were like infants. They acted like infants in their relationship with Christ. If the meaning of in Christ would be misunderstood in your language, 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 refers to milk because it is the food of “infants,” whom Paul already mentioned in 3:1. The milk is the only thing that the “infants” can eat, and Paul thus uses milk to refer to the very simplest things that the Corinthians were able to understand about the Gospel. “Infants” do not eat solid food, because they are not yet able to properly chew or digest it. So, Paul uses solid food to refer to the more complex things about the Gospel that he could not teach the Corinthians because they were “infants,” that is, people who could not understand such complex teachings. If that metaphor about milk and solid food would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I taught you the basics, not the full picture” 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 the sentence would be misunderstood without 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 the sentence would be misunderstood without 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’

The word translated 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 the meaning of Indeed would be misunderstood in your language, you could use a word or phrase that contrasts two times or a word that introduces additional information. Alternate translation: “But” or “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 you cannot use this form in your language, you could express the ideas behind the abstract nouns jealousy and strife 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 translated where often refers to space. However, here Paul uses it to refer to time. Instead of identifying a specific location, it identifies a specific time. If the meaning of where would be misunderstood in your language, you could express the idea by using a word that refers to time. Alternate translation: “when 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 this question would be misunderstood in your language, 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 the word translated 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 non-figuratively. Alternate translation: “behaving as men do” (See: Metaphor)

κατὰ ἄνθρωπον

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

ἄνθρωπον

Although the word translated men is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “humans” (See: When Masculine Words Include Women)

1 Corinthians 3:4

γὰρ

Here, the word translated For introduces further evidence for Paul’s argument that the Corinthians in acting in merely humans ways. If that meaning for For would be misunderstood in your language, you could leave For untranslated or express the idea using a word or phrase that introduces more evidence or examples. Alternate translation: “Indeed,” (See: 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 sayings these kinds of things. He does not mean that only two people are saying these things. He also does not mean that these are the only things that people in the church are saying. If the form that Paul uses would be misunderstood in your language, 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 this form would be misunderstood in your language, 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

These 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 this question would be misunderstood in your language, 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 the meaning of men would be misunderstood in your language, you could add a word or phrase that clarifies that men refers to a “merely human” view of the world. Alternate translation: “merely men” or “speaking from a human perspective” (See: Assumed Knowledge and Implicit Information)

ἄνθρωποί

Although the word translated men is masculine, Paul is using it to refer to anyone, whether man or woman. If men would be misunderstood in your language, 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

The word translated then introduces a further stage in Paul’s argument. He has argued in 3:3 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 how then functions would be misunderstood in your language, 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 using questions in these ways would be misunderstood in your language, 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

These 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 this use of Paul would be misunderstood in your language, 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 this phrase would be misunderstood in your language, you could include the words needed to make a complete thought, 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 this implication about whom the Corinthians believed in would be misunderstood in your language, 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 this connection would be misunderstood in your language, you could use a word or phrase that could introduce the ways in which Apollos and Paul asre 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 the Lord gave to each one would be misunderstood in your language, 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

The word translated to each one directly refers back to Apollos and Paul. However, it also probably refers to everyone who serves the Lord. If you can refer to multiple individuals considered separately in your language, you could use that form here. Alternate translation: “to each and every one who serves him” or “per person” (See: 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. The one who “plants” is the person who begins the farming process, just like Paul first introduced the Corinthians to the gospel. The one who “waters” is the person who continues the farming process by making sure the plants receive what they need to grow, just like Apollos continued to proclaim the gospel to the Corinthians. It is a well-known fact in Paul’s culture that plants grow because God enables them to do so, just like God enabled to the Corinthians to receive the gospel and learn more about God. If the way Paul uses farming language to describe how the Corinthians received the Gospel would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I invested the money, Apollos managed the portfolio, but God gave the return on investment” or “I introduced you to the gospel, Apollos taught you more about the gospel, but God enabled you to believe” (See: 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 them to grow” or “I planted the crop, Apollos watered it, but God caused it to grow” (See: Ellipsis)

Ἀπολλῶς

This 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 but would be misunderstood in your language, 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

Paul uses the word translated so then to introduce a conclusion or inference from what he said about watering, planting, and growth in 3:6. Here, he wishes to explain that the difference between God who causes the growth and anyone who plants or waters is about their importance in the process. It is God who is important, because he is the only one who causes the growth, just as he stated in 3:6. If that meaning of so then would be misunderstood in your language, you could 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. The one who plants is the person who begins the farming process, just like the person who first proclaims the gospel. The one who waters is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. It is a well-known fact in Paul’s culture that plants grow because God enables them to do so, just like God enables those who believe to receive the gospel and learn more about God. If the way Paul uses farming language to describe how people proclaim the gospel and how God enables others to receive it would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “neither the one who invests the money nor the one who manages the portfolio is anything, but God {is} the one who gives the return on investment” or “neither the person who introduces believers to the gospel nor the person who teaches believers more about the gospel is anything, but God {is} the one who enables believers to have faith” (See: 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 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)

τι

Here, the word translated anything is an exaggeration that emphasizes how unimportant the people who plant and water are. It is as if they are nothing, as if they do 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 the meaning of anything would be misunderstood in your language, 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 the meaning of this contrast would be misunderstood in your language, you could supply the words that Paul omits, including a word or phrase about how God is “important.” Alternate translation: “but God, who is the one who causes the growth, is the important one” or “but God is the significant one because he causes the growth” (See: Ellipsis)

αὐξάνων

If you cannot use this form in your language, you could express the idea behind the abstract noun growth with 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, the word translated Now introduces the next step in Paul’s argument. If the meaning of Now would be misunderstood in your language, 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. The one who plants is the person who begins the farming process, just like the person who first proclaims the gospel. The one who waters is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. 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 the way 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 non-figuratively. Alternate translation: “the one who invests the money and the one who manages the portfolio are one, and each will receive his own paycheck according to his own job” or “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 the meaning of his would be misunderstood in your language, 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, the word translated 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 this meaning of For would be misunderstood in your language, 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. It 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, including you are again if it would be necessary. Additionally, if beginning a new section without using a connecting word or phrase would be misunderstood in your language, 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 work. If the meaning of this metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “God’s portfolio” or “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 the meaning of this metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “God’s movie” or “people who belong to God and among whom we work” (See: Biblical Imagery — Extended Metaphors)

1 Corinthians 3:10

τοῦ Θεοῦ τὴν δοθεῖσάν μοι

If you cannot use this form in your language, you could express the idea in active form. Alternate translation: “that God gave me” (See: Active or Passive)

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 them to the gospel, just like a master builder first lays a foundation. He then speaks of people who build on that foundation. By speaking in this way, he means 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 this extended metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I proposed an idea for a movie as a skilled script writer, and another is filming that movie, but let each person be careful how they film that movie” or “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, the word translated 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 constructing according to the design. If this would be misunderstood in your language, you could use a comparable word or phrase. Alternate translation: “a wise architect” or “a wise construction manager” (See: Translate Unknowns)

ἄλλος…ἐποικοδομεῖ

Here, the word translated 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 it would be misunderstood 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, the word translated each one refers to any person who builds on the foundation. If the meaning of each one would be misunderstood in your language, 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, the word translated he is written in masculine form, but it refers to anyone, no matter what their gender might be. If the meaning of he would be misunderstood in your language, 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, the word translated 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: “This is because” or “because” (See: Connect — Reason-and-Result Relationship)

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

In this verse, Paul continues the metaphor about houses by continuing to speak 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. Paul speaks in this way to indicate that the message about Jesus Christ that he proclaimed to them should be the starting point and basis for everything else they learn about the gospel. If the meaning of this metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “no one can write a script other than the one that has already been written, that is, Jesus Christ” or “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

If you cannot use this form in your language, you could express the idea in active form, with Paul as the person who is doing the “laying.” Alternate translation: “the one that I already laid” (See: Active or Passive)

ὅς ἐστιν Ἰησοῦς Χριστός.

If you use the second alternate translation, you may need to add 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 the meaning of Jesus Christ would be misunderstood in your language, you could include a word or phrase that refers to Paul’s message about Jesus Christ. Alternate translation: “the good news about Jesus Christ” (See: Metonymy)

1 Corinthians 3:12

δέ

Here, the word translated Now introduces the next step in Paul’s argument. If the meaning of Now would be misunderstood in your language, 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)

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 more 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 this metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “if anyone films the movie with expensive and sturdy cameras and film or with cheap and fragile cameras and film” or “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 this form and structure would be misunderstood in your language, you could rephrase the condition into a circumstance or an assumption. Alternate translation: “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 this metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the work of each one will become evident, for opening night will display it; for opening night always draws critics, and the critics will test of what value is the work of each one” or “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, Paul uses the word translated work to refer to the product or result of the work, not the action of “working.” If that meaning for work would be misunderstood in your language, 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

If your language does not use this form, you could express the idea using words such as “God will reveal.” Alternate translation: “God will reveal the work of each one” (See: Active or Passive)

ἡ…ἡμέρα δηλώσει

Here, Paul uses the word translated 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 that meaning of day would be misunderstood in your language, you could include more words that clarify what Paul means by day. Alternate translation: “the day of Christ’s return will display” or “when Christ returns, he will display it” (See: Assumed Knowledge and Implicit Information)

ἐν πυρὶ ἀποκαλύπτεται

If your language does not use this form, you could express the idea in active form, with God as the subject. Alternate translation: “God reveals it in fire” (See: Active or Passive)

ἀποκαλύπτεται

Here, it refers to the day. It does not refer to the work. If the meaning of it would be misunderstood in your language, 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 this use of the present tense would be misunderstood in your language, you could express the idea by using the future tense. Alternate translation: “it will be revealed”

ἐν πυρὶ

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

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 this form would be misunderstood in your language, 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 this metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone’s film that he created receives good reviews on opening night, he will receive an award” or “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 using both of these terms would be misunderstood or redundant in your language, you could combine the ideas into one expression. Alternate translation: “anyone’s building project” or “what anyone built” (See: Making Assumed Knowledge and Implicit Information Explicit)

τὸ ἔργον

Here, Paul uses the word translated work to refer to the product or result of the work, not the action of “working.” If that meaning for work would be misunderstood in your language, 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, the word translated he is written in masculine form, but it refers to anyone, no matter what their gender might be. If the meaning of he would be misunderstood in your language, 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 this form would be misunderstood in your language, 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, he notes that builders whose structures do not survive a fire suffer loss. The builders themselves do not die, but they are in trouble, almost as if they were in the building and barely escaped as it burned to the ground. Paul speaks in this way to indicate that God will not reward those who proclaim more about the gospel if God finds their teachings to be inaccurate and unacceptable to him when he judges everyone. The loss includes lack of honor and rewards from God. However, those who proclaim more about God in inaccurate and unacceptable ways are not condemned to punishment by God. Instead, just like someone escaping from a burning building, they are just barely accepted by God. If this metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone’s film that he created receives bad reviews on opening night, he will lose money on the film, but he himself will not face financial ruin, but as though through bankruptcy” or “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 this form, you could express the idea in active form, with “fire” as the subject. Alternate translation: “fire burns up anyone’s work” (See: Active or Passive)

τὸ ἔργον

Here, Paul uses the word translated work to refer to the product or result of the work, not the action of “working.” If that meaning for work would be misunderstood in your language, 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)

τινος…ζημιωθήσεται…αὐτὸς…σωθήσεται

Here, the words translated he and himself are written in masculine form, but they refer to anyone, no matter what their gender might be. If the meaning of he and himself would be misunderstood in your language, 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 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 the phrase he will suffer loss would be misunderstood in your language, 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 this form, you could express the idea in active form, with he saving himself or he not perishing. Alternate translation: “but he will save himself” or “but he will not perish” (See: Active or Passive)

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 this question would be misunderstood in your language, 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 a new way. 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 the meaning of Paul’s metaphors would be misunderstood in your language, you could use a comparable metaphor or express the idea in non-figurative 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 this metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. 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 result for if someone does destroy God’s temple. If this form would be misunderstood in your language, 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, the word translated 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 the meaning of himself, he, and him would be misunderstood in your language, 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, 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 result for if someone does think that he is wise. If this form would be misunderstood in your language, 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 Paul’s use of the word fool would be misunderstood by your readers, 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, the word translated that introduces the goal or purpose for which a person should become a “fool”. If the meaning of that would be misunderstood in your language, 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 be 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 with God would be misunderstood in your language, 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.” If this would be misunderstood in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For the book of Job says” (See: Quotations and Quote Margins)

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 catches would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. 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 are wise” (See: Nominal Adjectives)

τῇ πανουργίᾳ

If you cannot use this form in your language, you could express the idea behind the abstract noun craftiness 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.” If this would be misunderstood in your language, you could use a comparable phrase that indicates that Paul is introducing another quotation from an important text. Alternate translation: “It can be read in another place in the Old Testament” 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 this form, you could express the idea behind the abstract noun reasonings with 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 boast in would be misunderstood in your language, 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 the word translated men is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered 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 it would be misunderstood in your language 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

These 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. (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 the use of this list would be misunderstood in your language, you could include a word or phrase that shows that the list gives examples. Alternate translation: “including Paul and Apollos and Cephas and the world and life and death and things present and things to come”

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 the meaning of the life and death would be misunderstood in your language, 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 the meaning of these phrases would be misunderstood in your language, 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 the meaning of this form would be misunderstood in your language, 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 this form would be misunderstood in your language, 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 “who God is includes Christ” (See: Possession)

1 Corinthians 4

1 Corinthians 4 General Notes

Structure and Formatting

1. Against divisions (1:10–4:15)
   • God alone is judge (4:1–5)
   • Present weakness (4:6–15)
2. 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 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 the word translated man is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered 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 the meaning of man would be misunderstood in your language, 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 this form would be misunderstood in your language, 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 this connection would be misunderstood in your language, 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 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

If your language does not use this form, you could express the idea in active form, with a vague subject or “masters” as the subject. Alternate translation: “people require” or “a master requires” (See: Active or Passive)

πιστός τις εὑρεθῇ

If your language does not use this form, you could express the idea in active form, with a vague subject or “masters” as the subject. 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 one would be misunderstood in your language, 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 the meaning of this phrase would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. 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 this form, you could express the idea in active form. 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 this language would be misunderstood in your language, 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, the word translated 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 this connection would be misunderstood in your language, 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 the meaning of this phrase would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. 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 you cannot use this form in your language, you could express the idea in active form. Alternate translation: “this does not justify me” (See: Active or Passive)

τούτῳ

The word translated this refers back to the whole idea that Paul is aware of nothing against himself. If the meaning of this would be misunderstood in your language, 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 the word translated but to introduce a contrast with everyone else who might “examine” Paul (see 4:3–4). If this connection would be misunderstood in your language, 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)

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 the meaning of this phrase would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. 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 it would be misunderstood in your language 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 the meaning of purposes would be misunderstood in your language, 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 that meaning of hearts would be misunderstood in your language, you could refer to the place where humans think in your culture or express the idea non-figuratively. 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 the meaning of this sentence would be misunderstood in your language, you could make God the person who gives the praise. Alternate translation: “God will give praise to each one” (See: Idiom)

ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ

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

1 Corinthians 4:6

ταῦτα

The word translated these things refers back to everything Paul has said about himself and Apollos in 3:4–23. If what these things refers to would be misunderstood in your language, 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

Although the word translated brothers is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: When Masculine Words Include Women)

Ἀπολλῶν

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

ἡμῖν

Here, the word 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 you your language does not use this form, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “you might learn not to go beyond what is written” (See: 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 of. Alternate translation: “Not beyond what the scriptures say” (2) general principles of life that everyone knows about. Paul is telling the Corinthians that they should only act in ways that are generally approved and accepted. Alternate translation: “Not beyond proper standards” (See: Assumed Knowledge and Implicit Information)

ἵνα

The statement introduced by so that could be the purpose of (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 this form, you could express the idea in active form, with no one as the subject and the object. Alternate translation: “no one would puff himself or herself up” (See: Active or Passive)

τοῦ ἑνὸς…τοῦ ἑτέρου

The words translated 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 the meaning of the one and the other would be misunderstood in your language, 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?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no one.” If this question would be misunderstood in your language, you could express the idea as an emphatic statement. Alternate translation: “there is no one who makes you superior.” (See: Rhetorical Question)

τί…ἔχεις ὃ οὐκ ἔλαβες?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nothing.” If this question would be misunderstood in your language, you could express the idea as an emphatic statement. Alternate translation: “there is nothing that you have that you did not receive.” or “you received everything that you have.” (See: Rhetorical Question)

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 this question would be misunderstood in your language, 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 this form would be misunderstood in your language, you could include some words that clarify that Paul is speaking from the Corinthians’s perspective, such as “it is as if” or “you say.” Alternate translation: “Already it is as if you are satisfied! Already it is as if you have become rich! It is as if you began to reign apart from us” or “Already you say that you are satisfied! Already you say that you have become rich! You say that you have begun to reign apart from us” (See: 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 the meaning of satisfied would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. 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 the meaning of become rich would be misunderstood in your language, you could express the idea with a comparable metaphor or non-figuratively. 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, the word translated For introduces evidence that Paul and the other apostles are not “reigning” right now. If this connection would be misunderstood in your language, 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, the word translated I think introduces Paul’s own opinion of what he and other apostles are meant to do and experience. If the meaning of I think would be misunderstood in your language, 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: (1) could 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) could 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) could be misunderstood in your language. If this is the case, you could express the idea in non-figurative language. Alternate translation: “has chosen us apostles to be humiliated, and we are destined to die” (See: Metaphor)

ἐσχάτους

The word translated 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 this metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. 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 the word translated men is masculine, Paul is using it to refer to anyone, whether men or women. If this would be misunderstood in your language, you could use a non-gendered 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 the word translated {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, the word 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 the meaning of these statements would be misunderstood in your language, 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 these statements would be misunderstood in your language, 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 the change in order would be misunderstood in your language, you could change the order to match the order 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 this phrase would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “To this very day” “All the time we serve Christ,” (See: Idiom)

πεινῶμεν

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

γυμνιτεύομεν

The word translated are poorly clothed means that the clothing is old and worn and barely covers a person’s body. If the meaning of are poorly clothed would be misunderstood in your language, 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 this form, you could express the idea in active form with 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

The word translated 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 the meaning of are homeless would be misunderstood in your language, 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, the words 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 this relationship would be misunderstood in your language, you could (1) include a word such as “when” to indicate that these actions happen at the same time. Alternate translation: “Any time we are reviled … any time we are persecuted” (2) include a word such as “although” to indicate that these actions are in contrast with each other. Alternate translation: “Although we are reviled … although we are persecuted” (See: Connect — Simultaneous Time Relationship)

λοιδορούμενοι

If your language does not use this form, you could express the idea in active form, with a vague or indefinite subject. Alternate translation: “Others reviling us” (See: Active or Passive)

λοιδορούμενοι

Here, the word translated 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

If your language does not use this form, you could express the idea in active form, with a vague or indefinite subject. Alternate translation: “Others persecuting us” (See: Active or Passive)

1 Corinthians 4:13

παρακαλοῦμεν…ἐγενήθημεν

Here, the word 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 this relationship would be misunderstood in your language, you could (1) include a word such as “when” to indicate that these actions happen at the same time. Alternate translation: “Any time we are slandered” (2) include a word such as “although” to indicate that these actions are in contrast with each other. Alternate translation: “Although we are slandered” (See: Connect — Simultaneous Time Relationship)

δυσφημούμενοι

If your language does not use this form, you could express the idea in active form, with a vague or indefinite subject. Alternate translation: “others slandering us” (See: Active or Passive)

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 the meaning of this simile would be misunderstood in your language, you could express the idea with a comparable image or non-figuratively. 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 this form would be misunderstood in your language, 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 this would be misunderstood in your language, 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 this phrase would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. 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 putting the negative statement before the positive statement would be misunderstood in your language, 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 as shaming would be understood as a purpose in your language, 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

The word translated these things refers back to what Paul has already written, focusing on 4:6–13. If that meaning for these things would be misunderstood in your language, 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 introduces (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 Paul calling the Corinthians his beloved children would be misunderstood in your language, you could express the idea with a comparable metaphor or non-figuratively. 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 that would be misunderstood in your language, 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, identifies: (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 how Paul speaks about fathers would be misunderstood in your language, 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, explains: (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 this would be misunderstood in your language, 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 speak 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 this figure of speech would be misunderstood in your language, you could express the idea with a comparable metaphor or non-figuratively. 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 everywhere and every church would be misunderstood in your language, 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)

1 Corinthians 4:18

δέ

Here, the word translated 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: Connect — Sequential Time Relationship)

1 Corinthians 4:17

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

τινες

The word some refers to some of the Corinthians. If the reference of some would be misunderstood in your language, 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 this form, you could express the idea in active form, with “themselves” as the object. 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)

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)

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 word would be misunderstood in your language, 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 this form, you could express the idea in active form, with “themselves” as the object. 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 this figure of speech would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. 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. 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

Here, word figuratively represents what someone says in words. If word would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “what people say” (See: Metonymy)

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)

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 this figure of speech would be misunderstood in your language, you could use a word or phrase that would describe discipline or punishment, or you could express the idea non-figuratively. 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 spirit would be misunderstood in your language, 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

1. 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. 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

The word translated actually can: (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 the Gentiles would be misunderstood in your language, 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 this passive form, you could express the idea in active form, with “yourselves” as the object. Alternate translation: “you puff yourselves up” (See: Active or Passive)

ἵνα ἀρθῇ…ὁ, τὸ ἔργον τοῦτο ποιήσας

The word translated 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 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

If your language does not use this passive form, you could express the idea in active form with the Corinthians as the subject. Alternate translation: “so that you remove the one who did this deed from among you” (See: Active or Passive)

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 acted 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 being absent in the body would be misunderstood in your language, you could use a comparable expression or translate the idea non-figuratively. 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 being present in spirit would be misunderstood in your language, you could express the idea with a comparable metaphor or non-figuratively. 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 down (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, Paul 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 this passive form, 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 in the name of would be misunderstood in your language, you could use a comparable idiom for representing someone or express the idea non-figuratively. 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 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,” (2) how they have been assembled. See ULT. (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 my spirit would be misunderstood in your language, you could express the idea with a comparable metaphor or non-figuratively. 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

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 this figure of speech would be misunderstood in your language, you could express the idea with a comparable idiom or non-figuratively. 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 indicate either be physical suffering or death. Alternate translation: “so that he suffers in his body” or “for the death of his body” (See: Translate Unknowns)

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: “destroying 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

If your language does not use this passive form, you could express the idea in active form with God as the subject. Alternate translation: “God may save his spirit” (See: Active or Passive)

τὸ πνεῦμα

Here, spirit refers to the parts of this man that are not flesh. Therefore, the spirit is not just the non-physical part of the person but rather a reference to the whole person apart from his or her sins and weaknesses. If that meaning of spirit would be misunderstood in your language, 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 that meaning of day of the Lord would be misunderstood in your language, 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 this question would be misunderstood in your language, 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, the word translated 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 “a 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 Jews would clean out the old yeast during the festival of Passover and only bake with 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 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 you are unleavened bread would be misunderstood in your language, 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 this connection would be misunderstood in your language, 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 this implication would be misunderstood by your readers, 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)

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

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 the man who has sinned from their group, 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 “behavior.” Alternate translation: “of sincere and true behavior” (See: Abstract Nouns)

εἰλικρινείας

The word sincerity identifies people who act with only one intention or goal. They do not say or pretend one thing while doing something else. If this word would be misunderstood in your language, you could express the idea by using a word or phrase that identifies someone who acts 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 I wrote to you in my letter would be misunderstood by your readers, 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

The word translated 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 the words translated by no means to introduce a clarification about what he wrote to them previously (5:9). When he told “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 by no means would be misunderstood in your language, 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 this phrase would be misunderstood in your language, 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 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: “greedy people” (See: Nominal Adjectives)

ἅρπαξιν

Here, swindlers identifies people who take money from others dishonestly. If swindlers would be misunderstood in your language, 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 from 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 were 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 go out from the world would be misunderstood in your language, 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 speaks 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

The word translated 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 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

If your language does not use this passive form, you could express the idea in active form with “you” or “the brother” as the subject. Alternate translation: “who calls himself” (See: Active or Passive)

ἀδελφὸς

Although the word translated brother is masculine, Paul is using it to refer to a man or a woman. If brother would be misunderstood in your language, you could use a non-gendered 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 swindler would be misunderstood in your language, 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 this connection would be misunderstood in your language, 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 this question would be misunderstood in your language, 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 these phrases would be misunderstood in your language, 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 this question would be misunderstood in your language, 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

Here, the word translated 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 the present tense of judges would be misunderstood in your language, 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 this phrase would be misunderstood in your language, you could use a word or phrase that refer 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 from the Old Testament book named Deuteronomy. 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: “The scripture says 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

1. 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’s bodies were 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’s bodies. If possible, preserve this metaphor since it connects to themes throughout the whole 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 answer to the question is “they are, but they should not.” Paul asks to question to get the Corinthians to realize how bad going to court before the unrighteous is. If this question would be misunderstood in your language, 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

The word translated Do … 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 this connection would be misunderstood in your language, you could make it explicit. Alternate translation: “if you have a dispute with another” or “whenever you have a dispute with another” (See: Connect — Simultaneous Time Relationship)

τὸν ἕτερον

Here, another identifies the other person as a fellow believer. If this would be misunderstood in your language 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 go to court before would be misunderstood in your language, 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. They 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 Or would be misunderstood in your language, 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 this question would be misunderstood in your language, 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?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no.” If this question would be misunderstood in your language, you could express the idea with a strong negative or positive statement. Alternate translation: “you are definitely not unworthy of the smallest cases” or “you are definitely worthy of the smallest cases (See: Rhetorical Question)

εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος

Paul is speaking as if the world is judged by you 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: “because the world is judged by you” (See: Connect — Factual Conditions)

ἐν ὑμῖν κρίνεται ὁ κόσμος

If your language does not use this passive form, you could express the idea in active form. Alternate translation: “you judge the world” (See: Active or Passive)

κρίνεται

Here, the word translated 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 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 the present tense of is judged would be misunderstood in your language, 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 unworthy of would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “unqualified concerning the smallest cases” “not able to judge the smallest cases” (See: Idiom)

κριτηρίων ἐλαχίστων

The word translated 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 this question would be misunderstood in your language, 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 this question would be misunderstood in your language, 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 word translated 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 the matters of this life would be misunderstood in your language, 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 this form would be misunderstood in your language, 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

The word translated cases 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 participate in a court of law” (See: Translate Unknowns)

βιωτικὰ

Here, the word translated about 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 about things of this life would be misunderstood in your language, 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 this question would be misunderstood in your language, 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 to your shame would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. 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: “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 this phrase would be confusing or misunderstood in your language, you could use a comparable expression that identifies a situation in which there are no wise people. Alternate translation: “Is there not a man 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 this question would be misunderstood in your language, 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 this would be misunderstood in your language, you could use a non-gendered word 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

Although the word translated brothers is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: When Masculine Words Include Women)

διακρῖναι ἀνὰ μέσον

The phrase to discern between refers to making decisions about disputes between people. If this phrase would be misunderstood in your language, 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 is verbal answer. Rather, the question is supposed to make the Corinthians answer by feeling ashamed. If this question would be misunderstood in your language, you could express the idea with 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 brother would be misunderstood in your language, you could use non-gendered 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 this sentence would be misunderstood in your language, 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 dispute begins. If already would be misunderstood in your language, you could clarify that the time in view is before the legal dispute 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 complete defeat would be misunderstood in your language, you could express the idea with a comparable metaphor or non-figuratively. 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 these questions would be misunderstood in your language, 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 this repetition would be misunderstood in your language, you could combine the questions and express the emphasis in another way. Alternate translation: “Why not rather be wronged or cheated?” (See: Doublet)

ἀδικεῖσθε

If your language does not use this passive form, you could express the idea in active form with a “fellow believer” as the subject. Alternate translation: “let a fellow believer wrong you” (See: Active or Passive)

ἀποστερεῖσθε

If your language does not use this passive form, you could express the idea in active form with a “fellow believer” as the subject. Alternate translation: “let a fellow believer cheat you” (See: Active or Passive)

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 this connection would be misunderstood in your language, 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

In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If this phrase would be misunderstood in your language, you could include what action is happening. Alternate translation: “and you do this to your brothers” (See: Ellipsis)

ἀδελφούς

Although the word translated brothers is masculine, Paul is using this word to refer to any believer, whether man or woman. If brothers would be misunderstood in your language, you could use a non-gendered 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 not be “wronging and cheating brothers.” Paul uses the word Or to show that these two things are not compatible. If Or would be misunderstood in your language, you could use a word or phrase that introduces an alternative. Alternate translation: “Against that,” (See: Connecting Words and Phrases)

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 this question would be misunderstood in your language, 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 this figure of speech would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will not live in” (See: Metaphor)

μὴ πλανᾶσθε

If your language does not use this passive form, you could express the idea in active form by using a verb such as “gather together” or “meet.” Alternate translation: “When you meet together” (See: Active or Passive)

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 bottoms nor tops” or “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 swindlers would be misunderstood in your language, you could use a word that refers to such people. Alternate translation: “embezzlers” (See: Translate Unknowns)

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 this figure of speech would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will live in” (See: Metaphor)

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 that would be misunderstood in your language, 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 one but you were 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 these passive forms, you could express the ideas in active form with “God” as the subject. 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 this figure of speech would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. 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 in the name of would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. 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 indicates that these claims are quotations by using quotation marks. If your readers would misunderstood 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 everything would be misunderstood in your language, 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 this passive form, you could express the idea in active form. 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 be mastered would be misunderstood in your language, 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 indicates that this claim is a quotation by using quotation marks. If your readers would misunderstood 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} 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 will do away with would be misunderstood in your language, 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 what this and those refer to would be misunderstood in your language, 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 for the Lord would be misunderstood in your language, you could include a verbal phrase that indicates that the body should serve the Lord. Alternate translation: “it is intended to please the Lord” (See: Assumed Knowledge and Implicit Information)

ὁ Κύριος τῷ σώματι

Here, the Lord for the body expresses the idea that: (1) the Lord works for the human body and not just the human “soul” or non-physical part. Alternate translation: “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: “the Lord is in 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” (). 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 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 non-figuratively. 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 to Christ or to a prostitute. He speaks in this way to indicate how closely joined the Corinthians are 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 non-figuratively. 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 he could remove a body part from Christ, like cutting off a finger. 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 a finger, arm, or leg off a person’s body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “having removed people from union with Christ” (See: Metaphor)

ἄρας…τὰ μέλη τοῦ Χριστοῦ, ποιήσω πόρνης μέλη?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you should not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “I should never take away the members of Christ and make them members of a prostitute.” (See: Rhetorical Question)

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 this question would be misunderstood in your language, 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 non-sexual union with Christ in the next verse. Alternate translation: “the one who lives with the prostitute” (See: Euphemism)

ὁ κολλώμενος τῇ πόρνῃ

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, Paul implies that the person did it to himself. Alternate translation: “the one who joins himself to the prostitute” (See: Active or Passive)

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 non-figuratively. 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 the book of Genesis says” (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 non-figuratively. 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

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, Paul implies that the person did it to himself. Alternate translation: “the one who joins himself to the Lord” (See: Active or Passive)

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 non-figuratively. 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 non-figuratively. 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 non-gendered 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 non-figuratively 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 “temple” of the Holy Spirit. If your readers would misunderstood 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

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, Paul implies that “God” did it. Alternate translation: “God bought you with a price” (See: Active or Passive)

ἐν τῷ σώματι ὑμῶν

Alternate translation: “with your body” or “with what you do with your body”

1 Corinthians 7

1 Corinthians 7 General Notes

Structure and Formatting

1. 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 sex should only happen within a marriage. This is clear when he makes lack of sexual self-control 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 will save. 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 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)

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. None of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God as a Christian. 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. Therefore, 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 is advice from anyone. Instead, this whole chapter carries apostolic authority.

Father or fiancé in 7:36–38?

In this 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 Now would be misunderstood in your language, 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 say, ‘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 man and woman would be misunderstood in your language, 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 all 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 for a man not to touch a woman would be misunderstood in your language, 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 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, immorality refers to how people desire to commit immorality and do commit immorality. Paul does not refer to immorality in the abstract. If immorality would be misunderstood in your language, 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: “allow each man to have his own wife, and allow each woman to 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 “to have a wife or husband” would be misunderstood in your language, 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 duty would be misunderstood in your language, 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 for a season would be misunderstood in your language, 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 what so that refers back to would be misunderstood in your language, 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 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 one and one’s spouse have extra time to focus on praying to God. If devote yourselves would be misunderstood in your language, 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 pray, 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 having sex. If be together again would be misunderstood in your language, you could use a comparable phrase that politely refers to having sex. Alternate translation: “sleep together” (See: Euphemism)

ἵνα

Here, so that introduces 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 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 period before it. Alternate translation: “The point of not depriving each other is so that” (See: Connect — Goal (Purpose) Relationship)

διὰ

Here, because introduces 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 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 can “deprive each other” in 7:5. Alternate translation: “this about when you can 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 concession would be misunderstood here, 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 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 But would be misunderstood in your language, 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 to be even as myself would be misunderstood in your language, 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 men and him would be misunderstood in your language, you could use non-gendered 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 in 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 gift would be misunderstood in your language, you could express the idea non-figuratively 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 more 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 this form would be misunderstood in your language, 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 remain as I also am would be misunderstood in your language, 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 this form would be misunderstood in your language, 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 this figure of speech would be misunderstood in your language, 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 not I, but the Lord would be misunderstood in your language, 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 wife and husband would be misunderstood in your language, 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 “it not to break up with” (See: Idiom)

μὴ χωρισθῆναι

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. Alternate translation: “is not to separate” (See: Active or Passive)

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 the 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 wife and husband would be misunderstood in your language, 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 for if she is separated. If this form would be misunderstood in your language, 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

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. Alternate translation: “she separates” (See: Active or Passive)

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. 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 other situations 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 not referring to what the Lord said while he was on earth. If I, not the Lord would be misunderstood in your language, 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 for if this situation does happen. If this form would be misunderstood in your language, 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: INVALID translate/fgrammar-connect-condition-hypothetical)

οἰκεῖν μετ’ αὐτοῦ

Here, to live with him refers to staying married. If to live with him would be misunderstood in your language, 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 for if this situation does happen. If this form would be misunderstood in your language, 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 to live with her would be misunderstood in your language, 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 For would be misunderstood in your language, 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 wife and husband would be misunderstood in your language, 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. If you must state who did the action, Paul implies that “God” did 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 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 sanctified would be misunderstood in your language, 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 the brother would be misunderstood in your language, 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 Otherwise would be misunderstood in your language, 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 now would be misunderstood in your language, 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 unclean and holy would be misunderstood in your language, 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 this form would be misunderstood in your language, 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 breaking 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 him would be misunderstood in your language, you could use a non-gendered 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 these words would be misunderstood in your language, 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 the brother or the sister would be misunderstood in your language, 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. If you must state who did 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 but would be misunderstood in your language, 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 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 specific individuals 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.” 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 6:21. Alternate translation: “it is unlikely, woman, that you will save the husband. And it is unlikely, 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: “it is likely, woman, that you will save the husband. And it is likely, man, that you will save the wife.” (See: Rhetorical Question)

τί γὰρ οἶδας, γύναι, εἰ…τί οἶδας, ἄνερ, εἰ

Here, woman and man are direct addresses to people in the audience. If your language would put these words someone 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 woman or man would be misunderstood in your language, you 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 you will save would be misunderstood in your language, 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 non-figuratively 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 the meaning of he would be misunderstood in your language, 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 this question would be misunderstood in your language, 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

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, Paul implies that “God” did it. Alternate translation: “Did God call anyone … Did God call anyone” (See: Active or Passive)

περιτετμημένος

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, use an indefinite or vague subject. Alternate translation: “someone having circumcised them” (See: Active or Passive)

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 imperative. 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. If you must state who did the action, 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 this question would be misunderstood in your language, 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 understand him to mean that Circumcision and uncircumcision do not have value or importance. If nothing would be misunderstood in your language, you could use a comparable figure of speech or express the idea non-figuratively. 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 for rhetorical effect. The repetition makes his argument sound stronger. 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 the meaning of he and him would be misunderstood in your language, 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 was called, let him or her remain” (See: When Masculine Words Include Women)

ἐκλήθη

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, Paul implies that “God” did it. Alternate translation: “God called him” (See: Active or Passive)

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 remain in would be misunderstood in your language, you could express the idea non-figuratively 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 specific individuals 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 following command applies to them. If this question would be misunderstood in your language, 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

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, Paul implies that “God” did it. Alternate translation: “Did God call you” (See: Active or Passive)

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 this form would be misunderstood in your language, 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 this connection would be misunderstood in your language, 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 these ways, you could express the ideas in active form or in other ways that are natural in your language. If you must state who did the actions, Paul implies that “God” did them. 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 you 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 you 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

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, Paul implies that “God” did it. Alternate translation: “God bought you with a price” (See: Active or Passive)

τιμῆς ἠγοράσθητε

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)

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 slaves would be misunderstood in your language, 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

Although the word translated men is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “of people” (See: When Masculine Words Include Women)

1 Corinthians 7:24

This verse is very 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 brothers, he, and him would be misunderstood in your language, you could use non-gendered 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

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, Paul implies that “God” did it. Alternate translation: “God called him” (See: Active or Passive)

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 situation. Instead, they should serve God in the situation in which God called them. If remain with God in that would be misunderstood in your language, you could express the idea non-figuratively 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 I do not have a command of the Lord would be misunderstood in your language, 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 I give an opinion would be misunderstood in your language, 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. If you must express who did the action, Paul states that “the Lord” did it. 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 a 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” (725). If Therefore would be misunderstood in your language, you could use a word or phrase that introduces a statement that one has already spoken about. Alternate translation: “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 Paul’s structure would be misunderstood in your language, 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 the meaning of man and he would be misunderstood in your language, 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 these questions would be misunderstood in your language, 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 broken up with your fiancee” or “Have you divorced your wife” (See: Idiom)

μὴ ζήτει λύσιν. λέλυσαι ἀπὸ γυναικός

If your language does not use the passive form in these ways, you could express the ideas in active form or in another way that is natural in your language. If you must state who did the actions, Paul implies that either you or a “judge” did 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 seek a woman would be misunderstood in your language, 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 But would be misunderstood in your language, 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 it 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 this form would be misunderstood in your language, 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 this form would be misunderstood in your language, 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 those of such a kind would be misunderstood in your language, 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 distress in the flesh would be misunderstood in your language, 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

The word this refers back to the distress in the flesh. If this would be misunderstood in your language, 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 to spare you from this would be misunderstood in your language, 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

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

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 The time is shortened would be misunderstood in your language, 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

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, Paul implies that “God” did it. Alternate translation: “God has shortened the time” (See: Active or Passive)

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 so that from now on would be misunderstood in your language, 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 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 none would be misunderstood in your language, 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 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 using would be misunderstood in your language, 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 the world would be misunderstood in your language, 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 present form would be misunderstood in your language, 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 concern and concerned would be misunderstood in your language, 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. If you must state who did the action, Paul implies that the unmarried man himself did 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 the things of the Lord would be misunderstood in your language, 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. If you must state who did the action, Paul implies that the married man himself did 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 the things of the world would be misunderstood in your language, 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 is divided would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. 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. If you must state who did the action, Paul implies that the man’s “concerns” did 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. If you must state who did the action, Paul implies that “the unmarried woman or the virgin” (7:33) did 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 the things of the Lord would be misunderstood in your language, you could use a word or phrase that refers to anything related to the Lord. Alternate translation: “everything that concerns the Lord” (See: Possession)

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 both in the body and in the spirit would be misunderstood in your language, 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

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, Paul implies that the one who is married did it. Alternate translation: “concerns herself 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 the things of the world would be misunderstood in your language, 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 this would be misunderstood in your language, 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 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 constraint would be misunderstood in your language, 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 put any constraint on you would be misunderstood in your language, you could express the idea non-figuratively 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 toward what {is} would be misunderstood in your language, 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 to someone that does a good job of helping someone else. If appropriate and devoted would be misunderstood in your language, 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 without any distraction would be misunderstood in your language, 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, I 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 this form would be misunderstood in your language, 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, the word translated 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 refers 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 which 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 this figure of speech would be misunderstood in your language, you could express the idea non-figuratively 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 that meaning of heart would be misunderstood in your language, you could refer to the place where humans think in your culture or express the idea non-figuratively. 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 this would be misunderstood in your language, 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 means 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 this inference would be misunderstood in your language, 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 the meaning of these words would be misunderstood in your language, 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

Here Paul uses the future tense to identify something that is true in general. If your language would not use the future tense for something that is generally true, you could use whatever tense is natural here. Alternate translation: “does” (See: Predictive Past)

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 bound would be misunderstood in your language, you could express the idea non-figuratively 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. If you must state who did the action, Paul implies that ethics or laws did 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 ide, or he might not. He then specifies the result for if the husband dies. If this form would be misunderstood in your language, 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 an 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 wife whose husband had died from the previous verse (7:39). By remain as she is, Paul means “remain unmarried after her husband died.” If remain as she is would be misunderstood in your language, 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

1. 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 sinful and participation in idolatry. 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. If you must state who did 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 himself later on 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 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 this figure of speech would be misunderstood in your language, you could express the idea non-figuratively 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. He then specifies the result for if the person does think he knows something. If this form would be misunderstood in your language, 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 he would be misunderstood in your language, you could use a non-gendered 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 this form would be misunderstood in your language, 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. Alternate translation: “he knows that one” (See: Active or Passive)

οὗτος…αὐτοῦ

Here, that one refers back to anyone, and him refers back to God. If these pronouns would be misunderstood in your language, you could clarify what they refer to. 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 the repetition of the phrase from 8:1 would be misunderstood in your language, 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. If you must state who did 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 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 nothing would be misunderstood in your language, 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, which says 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 the Scripture says” (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 lord other people talk about, believers only acknowledge one God and one Lord (8:6). If even if would be misunderstood in your language, 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 this figure of speech would be misunderstood in your language, 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 what Paul means by “gods” and “lords” would be misunderstood in your language, 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 from whom {are} all things would be misunderstood in your language, 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 for whom we {are} would be misunderstood in your language, 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 through whom all things {are} would be misunderstood in your language, 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. If you must state who did 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 belongs to another god. Alternate translation: “eat meat as if it really were sacrificed to idols” (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 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 non-figuratively. 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. If you must state who did the action, Luke implies that “they” did 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 non-figuratively. 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 what we might lack or abound in. If possible, do not specify this is in your translation. If you must clarify 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 non-figuratively. 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 non-figuratively. 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. If you must state who did the action, Paul implies that seeing the person with knowledge eating in an idol’s temple did 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 non-figuratively. 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. If you must state who did 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. If you must state who did the action, Paul implies that “you” or “your knowledge” did 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 weak who is one particular brother. 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 non-figuratively. Alternate translation: “the one who is sensitive” or “the one who often condemns himself or herself” (See: Metaphor)

ὁ ἀδελφὸς

Although the word translated brother is masculine, Paul is using this word to refer to any believer, whether man or woman. If brother would be misunderstood in your language, you could use a non-gendered 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 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)

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 the word translated 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 a body part 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 non-figuratively. 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 that 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 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 the word translated 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 non-gendered 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 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)

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

1. On food (8:1–11:1)
   • Paul claims being an apostle (9:1–2)
   • Paul defends supporting himself (9:3–15)
   • Paul explains why he supports himself (9:16–23)
   • Paul the athlete (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 were 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 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 includes 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 does not care 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 he is not an apostle, or those people might think he is an apostle. He then specifies the result for if the others think that he is not an apostle. If this form would be misunderstood in your language, 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 person 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 non-figuratively 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 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’)

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 … able to” (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 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: “by no means” (See: Double Negatives)

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 … able to” (See: Abstract Nouns)

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” 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 misunderstood 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?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you do have the right.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “Barnabas and I too certainly have the right not to work.” (See: Rhetorical Question)

οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι

Paul here includes not twice. In his culture, two negative words made the statement even more negative. English speakers can 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)

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 … 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 non-gendered 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

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you are not.” If your readers would misunderstand this question, you could express the idea with a strong negation. If you do so, you will need to separate the first half of the verse from the second half. Alternate translation: “I am not saying these things according to men.” (See: Rhetorical Question)

ἄνθρωπον

Although the word translated 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 non-gendered word or refer to both genders. Alternate translation: “men and women” (See: When Masculine Words Include Women)

κατὰ ἄνθρωπον

Here, Paul speaks saying things according to men. By using this phrase, he wishes to identify arguments that people who think and act in only human ways make. If the phrase according to men would be misunderstood in your language, 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 argue” or “according to this world” (See: Idiom)

ταῦτα

In both places 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 misunderstood or, you could use a 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. Often, these books are called “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 the book of Deuteronomy in the law of Moses says” (See: Quotations and Quote Margins)

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?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, he does not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “God does not care about the oxen.” (See: Rhetorical Question)

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 has argued that “God does not care about the oxen.” Since that is not true, the or introduces what Paul thinks is actually true: the law is entirely for our sake. If your readers would misunderstood 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. If you must state who did the action, Paul implies that “Moses” did it. Alternate translation: “Moses wrote 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 non-figuratively. 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” were 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?

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. Alternate translation: “it is certainly not too much if we will reap material things from you.” (See: Rhetorical Question)

εἰ

Here Paul uses if to introduce a true possibility. He means that we will reap material things from you or we might not. 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 were 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 theses 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 a hindrance means to “hinder” or to “block” something. Paul means that he would rather “endure everything” than hinder 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 the things of the temple would be misunderstood in your language, 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 the deity and offer any sacrifices to that deity. 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 to partake from the altar would be misunderstood in your language, 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 supported themselves and acquired 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: “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 of” (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 can 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. 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 non-figuratively. 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 were a possibility, but he means that he actually does. 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. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God placed 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 non-figuratively. 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…εἰ…ἄκων

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 … were it unwillingly” (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

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, Paul implies that “God” did it. Alternate translation: “God has entrusted me with” (See: Active or Passive)

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

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: “how God rewards me” or “how God compensates me” (See: Abstract Nouns)

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 whom he preaches to. 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

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: “of what I can require” (See: Abstract Nouns)

ἐν τῷ εὐαγγελίῳ

Here Paul speaks as if his right were 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 non-figuratively. Alternate translation: “by the gospel” or “that comes from the gospel” (See: Metaphor)

1 Corinthians 9:19

γὰρ

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: “” (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 non-figuratively. 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 to believe 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 non-figuratively 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 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. 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 the law, I became as one under the law” (See: Ellipsis)

ὡς ὑπὸ νόμον

Alternate translation: “I kept the law”

μὴ ὢν

Here, not being introduces a phrase that contrasts with as under the 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 win those under the law is the purpose for which Paul acts like a person under the law. The phrase not being under the law myself indicates that Paul realizes that he is not actually under the law. If your language would put the purpose immediate after what leads to that purpose, you could rearrange these two clauses. Alternate translation: “the law in order to win those under the law, not being under the 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, like 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 non-figuratively. 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

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

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 misunderstood 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 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 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 an athlete who won a 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, but that it will be better because it will be imperishable. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively 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 reaching the finish line as fast 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 non-figuratively 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

Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “as with purpose” (See: Litotes)

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. He says, “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 non-figuratively. You could also express the idea non-figuratively, 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 non-physical 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 non-figuratively. Alternate translation: “control it” or “govern it” (See: Metaphor)

μή πως ἄλλοις κηρύξας

Here, having preached to others could identify: (1) a contrast a 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 non-figuratively. 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. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God might disqualify even me” (See: Active or Passive)

1 Corinthians 10

1 Corinthians 10 General Notes

Structure and Formatting

1. 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 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

Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I want you to know” (See: Litotes)

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 non-gendered 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 thinks 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 separate 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)

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. If you must state who did the action, Paul implies that “God” or an unknown person did 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 one whom God used to take 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 “bread from heaven” while they were traveling through the desert. This bread is 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 the food came from God in a supernatural way. Alternate translation: “supernatural” (2) 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” (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 hitting 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 the drink came from God in a supernatural way. Alternate translation: “supernatural” (2) 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” (See: Translate Unknowns)

πνευματικῆς

Here, spiritual could indicate: (1) that God used the rock in a supernatural way. Alternate translation: “a supernatural” (2) that Paul is already hinting that the rock should be interpreted as more than a rock but as Christ (as he does at the end of the verse). Alternate translation: “a divine” (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 misunderstanding 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. 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 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, Paul implies that “they” caused it. Alternate translation: “most of them were not pleasing to God” (See: Active or Passive)

κατεστρώθησαν

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, Paul implies that “God” did it. Alternate translation: “God scattered them about” (See: Active or Passive)

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 they were scattered about would be misunderstood in your language, 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 he 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 what 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

Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from earlier in the verse. Alternate translation: “desired evil things” (See: Ellipsis)

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 the book of Exodus says” (See: Quotations and Quote Margins)

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 and will 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 24,000 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 fell would be misunderstood in your language, 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 cycle of the sun while the sun is up. 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

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, and the snakes bit the Israelites, and many of them 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. 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. 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. If you must state who did the action, Paul implies that “someone” did it. Alternate translation: “a person wrote them” or “people 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 non-figuratively. 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” represent physically the spiritual state of the person. If your readers would misunderstand stands and fall, you could use a comparable metaphor or express the idea non-figuratively. 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 he and him would be misunderstood in your language, you could use non-gendered 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 non-figurative 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 non-figuratively. 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. If you must state who did the action, Paul implies that “someone” did 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 non-figuratively. 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 non-figuratively. 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 purpose of God giving the way of escape. Alternate translation: “the way of escape in order 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

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, Paul implies that he himself loves them. Alternate translation: “people whom I love” (See: Active or Passive)

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 non-figuratively. 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 John 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” or “like someone who talks 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 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 non-figuratively. 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 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 with the altar, including the sacrificing of 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

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: “food that people have sacrificed to idols” (See: Active or Passive)

οὖν…ὅτι εἰδωλόθυτόν τὶ ἐστιν, ἢ ὅτι εἴδωλόν τὶ 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 “no, they are not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “then? Food sacrificed to idols is nothing, and an idol is nothing.” (See: Rhetorical Question)

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 exist or not. Alternate translation: “exists … exists”

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)

Θεῷ

Here, God could refer to: (1) any deity. Paul thinks that the Gentiles do not sacrifice to anything that can be called a God. Alternate translation: “to any god” (2) the God that Paul and the Corinthians worship. Alternate translation: “to our God”

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 union with the demons. Alternate translation: “partaking in the demons” (2) being joined together with non-believers, 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 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 Or would be misunderstood in your language, 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?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, we should not.” If your readers would misunderstand this question, you could express the idea with a strong command. Alternate translation: “Do not provoke the Lord to jealousy.” (See: Rhetorical Question)

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?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, we are not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “We are certainly not stronger than him.” (See: Rhetorical Question)

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. The ULT indicates that these claims are quotations by using quotation marks. If your readers would misunderstood 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 non-figuratively 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

Here, his is written in masculine form, but it refers to anyone, no matter what their gender might be. If the meaning of his would be misunderstood in your language, 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” (See: When Masculine Words Include Women)

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 to 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)

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

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 “butchers” or “sellers” do it. Alternate translation: “butchers sell” or “people sell” (See: Active or Passive)

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 the book of Psalms says,” (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

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, Paul implies that one of the “unbelievers” did it. Alternate translation: “that the unbeliever sets before” (See: Active or Passive)

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 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 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, Paul implies that “someone” did it. Alternate translation: “Someone offered this in sacrifice” (See: Active or Passive)

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. You can tell that this is why he uses the first person because of what he says in 10:33. 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. 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. You can tell that this is why he uses the first person because of what he says in 10:33. 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. If you must state who did the action, Paul implies that some other person did 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 a hypothetical possibility, 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 myself 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

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 “God” does it. Alternate translation: “God might save them” (See: Active or Passive)

1 Corinthians 11

1 Corinthians 11 General Notes

Structure and Formatting

1. On food (8:1–11:1)
   • Both freedom and care for others (10:23–11:1)
2. 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)
3. 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 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. The clearest hints about what the problem is can be found in 11:21 and 11:33. From these two verse, 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 brings honor to. Of course, some or all of these three options could be understand 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 non-figurative 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 non-figurative 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 misunderstanding hold firmly, you could use a comparable metaphor or express the idea non-figuratively. 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 non-figuratively. Alternate translation: “I instructed you” or “I told them to you” (See: Metaphor)

1 Corinthians 11:3

δὲ

Here, Now could instroduce: (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

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 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 non-figuratively. 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 same 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

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, Paul implies that “someone” did it. Alternate translation: “as someone shaving her head” (See: Active or Passive)

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

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 “someone” does it. Alternate translation: “let a person cut her hair off also” (See: Active or Passive)

εἰ

Paul is speaking as if this 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: “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. If you must state who did the action, Paul implies that “someone” did 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:” (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 or 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

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, Paul implies that “God” did it. Alternate translation: “God did not create man” (See: Active or Passive)

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: Double Negatives)

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 sometime. 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) (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 non-figurative 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)

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: “grows his hair out” (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) (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

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, Paul implies that “God” did it. Alternate translation: “God has given her the long hair” (See: Active or Passive)

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 section, 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 noun 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

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

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. 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 each of the Corinthians ate food that was prepared ahead of time specifically for each of them and in proportion to their social status. Or, it could mean that the people who received food first ate more than their fair share, using up all the food before others were served. Alternate translation: “receives the food that was prepared for him ahead of time” or “eats his own supper before others receive enough food” (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 the word translated 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 non-gendered 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: “by no means” (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 misunderstood Or, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Otherwise, would you not despise” or “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 misunderstood this exaggeration, you could qualify Paul’s claim and expression 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?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you should not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “I will definitely not praise you for this.” (See: Rhetorical Question)

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: “I received from those who knew the Lord 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 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 ate with his disciples and spent 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

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, Paul implies that “Judas Iscariot” did it. Alternate translation: “Judas betrayed him” (See: Active or Passive)

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” or “as often as you drink from the cup in this ceremony” (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 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

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: “what is in this cup” or “this wine” (See: Metonymy)

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. The phrase does not identify for how long the Lord is dead. 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

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: “what is in the cup” or “the wine” (See: Metonymy)

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 what their gender might be. If the meaning of these words would be misunderstood in your language, 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 non-figuratively. 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 the meaning of himself would be misunderstood in your language, 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 fallen asleep would be misunderstood in your language, 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

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, Paul implies that “God” did it. Alternate translation: “God would not judge us” (See: Active or Passive)

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 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 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 the word translated world to refer primarily to the humans that are part of the world who do not believe in Christ. If the meaning of this word would be misunderstood in your language, 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

Although the word translated brothers is masculine, Paul is using it to refer to any believer, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: When Masculine Words Include Women)

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 misunderstood 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 their 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 the word translated him is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand him, you could use a non-gendered word or refer to both genders. Alternate translation: “let him or her 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

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 you” (See: Abstract Nouns)

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

1. 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 which option translations that your readers are familiar with pick.

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 “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 quotes 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. He speaks as if the body parts were people so that he can make a point. 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 give 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 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 what the Corinthians wrote to him about. 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 non-gendered 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 the opposite meaning 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 was “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 non-figuratively. 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 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 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 “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 your language requires these words to make a complete thought, you could supply them. Alternate translation: “they all come from the same God” or “they are empowered by 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 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

Here, word figuratively represents what someone says in words. If word would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “a message … a message” (See: Metonymy)

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 last 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 up into sections, you could begin a new section here. If you use the following alternate translation, you may need to add 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 required to do miracles, 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 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 workings lead to or produce power, that is, powerful deeds. 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 discernment, 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) spiritual beings themselves. In this case, those with this “gift” can “discern” whether spirits represent God or not. Alternate translation: “between spirits” (2) 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” (See: Translate Unknowns)

ἑτέρῳ

Here Paul uses a different word for another than he does in the last 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 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 non-figuratively. 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 people on their own. In other words, discrete people receive these 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) whom we were all baptized in. 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 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 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 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 non-figuratively. Alternate translation: “all received one Spirit” or “all partook of the one Spirit” (See: Metaphor)

1 Corinthians 12:14

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: “any body” (See: Generic Noun Phrases)

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 of 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 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 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 with the hypothetical situations Paul offered in the last verse (12:17). 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)

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 “appoints” the members as he decided, 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 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 at least 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: “non-private 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 non-figuratively. 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 understand this clause to mean that God is the one who created the body so that what Paul has already stated in 21:23–24 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 is 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 non-figuratively. 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 states 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 non-figuratively. 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 non-figuratively. 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 they participate in. 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 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 non-figuratively. 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 these questions would be misunderstood in your language, 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 these questions would be misunderstood in your language, 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

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 non-figuratively. Alternate translation: “in other languages” (See: Metonymy)

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, the word translated earnestly desire could be: (1) an 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

1. 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

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 non-figuratively. Alternate translation: “with the languages” or “in the words” (See: Metonymy)

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 non-figuratively. 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, metal instruments in his culture. If your culture does not have two different loud, metal instruments, 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 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

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)

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

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)

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 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 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 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 of each and every bad thing that others have done as if they were writing them down and adding them up. 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 non-figuratively. 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 rhetorically powerfully in his culture. If your readers would misunderstand why Paul repeats words and structure, and if it would not be rhetorically powerful in your culture, you could eliminate some or all of the repetition and make the statements rhetorically powerful in another way. Alternate translation: “It bears, believes, hopes, and endures all things” (See: Parallelism)

στέγει

Here, bears could refer to: (1) holding something back, like the sides of a ship hold back the water. The point here would be that “love” is able to “bear” or withstand bad or frustrating things that other people do. Alternate translation: “It bears with” or “It tolerates” (2) covering something, like a roof covers a house. The point here would be that “love” protects or shields other people from bad things. Alternate translation: “It protects” (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: Double Negatives)

εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται

Here Paul uses the conditional form to identify what he is speaking about. He does not think that prophecies, tongues, and knowledge are possibilities. He thinks that they all exist, but he uses if 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 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 non-figuratively. 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. 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 non-figuratively 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 straight clauses. This was rhetorically powerfully in his culture. If your readers would misunderstand why Paul repeats words and structure, and if it would not be rhetorically powerful in your culture, you could eliminate some or all of the repetition and make the statements rhetorically powerful in another way. Alternate translation: “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 non-figuratively. 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 non-figuratively. 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 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

1. 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. 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.” 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 includes 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 was “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 non-figuratively. (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)

Children 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 adults. 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 non-figuratively. (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 non-physical 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 intruments

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 that Paul refers to. (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 which option translations that your readers are familiar with choose. 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 were 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 non-figuratively. Alternate translation: “Consistently act in” or “Chase 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 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 seeks after it or 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, 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)

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 non-gendered 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 non-gendered 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 non-figuratively. 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 non-figuratively. 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” (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 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 non-gendered 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 non-figuratively. 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 was 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)

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 “if 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 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?

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no one will.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “people would never prepare for battle.” (See: Rhetorical Question)

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 cold 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

The word translated 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

Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that has the opposite meaning of the intended meaning. If this is confusing in your language, you could express the meaning positively. Alternate translation: “all have meaning” (See: Litotes)

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”

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 non-figuratively. 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 non-gendered 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 non-figuratively. 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: “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 was 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 non-figuratively. 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 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 non-gendered 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 non-figuratively. 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 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 meet to worship God. If your readers would misunderstand in the church, you could clarify that the church refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: Metaphor)

πέντε

Here Paul speaks about 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 that would be misunderstood in your language, you could use a word or phrase that refers to a large number. Alternate translation: “many words” or “a large number of words” (See: 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 non-gendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: When Masculine Words Include Women)

μὴ παιδία γίνεσθε…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 thus wants the Corinthians not to be like children by avoiding knowing very little in their thinking. He wants the Corinthians to be like children by doing very little evil. If your readers would misunderstand this figure of speech, you could express it as an analogy or in a non-figurative way. If possible, preserve the metaphor because Paul has already used “child” language in 13:11. Alternate translation: “do not know very little, like children, … do very little, 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 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 why Paul repeats himself, you could combine these two clauses into one. Alternate translation: “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 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 non-gendered 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 that meaning of heart would be misunderstood in your language, you could refer to the place where humans think in your culture or express the idea non-figuratively. Alternate translation: “the secrets of his mind” or “his secret thoughts” (See: 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 non-figuratively. 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 non-figuratively. 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 his and he would be misunderstood in your language, you could use non-gendered words or refer to both genders. Alternate translation: “his or her … {his or her} face, he or she will worship” (See: 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

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

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: “any 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 non-figuratively. 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 were 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 were 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 non-gendered words or refer to both genders. Alternate translation: “let him or her be silent … let him or speak to himself or herself” (See: 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 meet to worship God. If your readers would misunderstand in the church, you could clarify that the church refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: 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 in a row” (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 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 non-physical 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 half of 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 also God’s commandments say” or “just as also the scriptures say” (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 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, word figuratively represents what someone says in words. If word would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “the message of God” (See: Metonymy)

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 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 non-gendered 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 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

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

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 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) 

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

1. On the resurrection of the dead (15:1–58)
   • (15:1–11)
   • (15:12–34)
   • (15:35–58)

Special Concepts in this Chapter

Denying the resurrection

(1) philosophy or theology that denies afterlife altogether (2) resurrection has already happened (3) the body is not valuable or cannot resurrect. A combination of these problems may be in play.

Resurrection

Paul presents the resurrection as the ultimate proof that Jesus is God. Christ is the first of many who God will raise to life. The resurrection is central to the gospel. Few doctrines are as important as this one. (See: good news, gospel and raise, rise, lift, get up, stir up,)

Important figures of speech in this chapter

Paul uses many different figures of speech in this chapter. He uses them to express difficult theological teachings in a way that people can understand.

Other Possible Translation Difficulties in this Chapter

Early Christian confessions?

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 

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)  

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 non-figuratively. 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 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 non-figuratively. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: Metaphor) 

τίνι λόγῳ

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

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 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

ἐν πρώτοις

This could mean: (1) this is the most important of many things. (2) this is the first in time (3) this was done previously.

ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν

“to pay for our sins” or “so that God could forgive our sins”

κατὰ τὰς Γραφάς

Here, the Scriptures refers to the writings of the Old Testament.

1 Corinthians 15:4

ἐτάφη

You can state this in active form. Alternate translation: “they buried him” (See: Active or Passive)

ἐγήγερται

You can state this in active form. Alternate translation: “God raised him” (See: Active or Passive)

ἐγήγερται

“was caused to live again”

1 Corinthians 15:5

If you need for verse 5 to be a complete sentence, end 1 Corinthians 15:4 with a comma so that verse 5 completes the sentence begun in 1 Corinthians 15:3.

ὤφθη Κηφᾷ

“showed himself to Cephas”

1 Corinthians 15:6

τινὲς…ἐκοιμήθησαν

Here, have fallen asleep is a euphemism for death. Alternate translation: “some have died” (See: Euphemism)

1 Corinthians 15:8

ἔσχατον…πάντων

“finally, after he had appeared to the others”

τῷ ἐκτρώματι

This is an idiom by which Paul may mean that he became a Christian much later than the other apostles. Or perhaps he means that, unlike the other apostles, he did not witness Jesus’ three-year-long ministry. Alternate translation: “someone who missed the experiences of the others” (See: Idiom)

1 Corinthians 15:10

χάριτι…Θεοῦ, εἰμι ὅ εἰμι

God’s grace or kindness has made Paul as he is now.

ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ, οὐ κενὴ ἐγενήθη

Paul is emphasizing through litotes that God worked through Paul. Alternate translation: “because he was kind to me, I was able to do much good work” (See: Litotes)

ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί

Paul speaks of the work he was able to do because God was kind to him as if that grace were actually doing the work. Alternate translation: This could mean: (1) this is literally true, and God actually did the work and kindly used Paul as a tool. (2) Paul is using a metaphor and saying that God was kind to let Paul do the work and to make Paul’s work have good results. (See: Metaphor)

1 Corinthians 15:12

πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν?

Paul is using this question to begin a new topic. Alternate translation: “you should not be saying that there is no resurrection of the dead!” (See: Rhetorical Question)

ἐγήγερται

he was made alive again

1 Corinthians 15:13

εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται

Paul is using a hypothetical case to argue that there is a resurrection of the dead. He knows that Christ has been raised and so infers that there is a resurrection. To say that there is no resurrection is to say that Christ has not been raised, but this is false because Paul has seen the resurrected Christ (1 Corinthians 15:8). (See: Hypothetical Situations)

οὐδὲ Χριστὸς ἐγήγερται

You can translate this in active form. Alternate translation: “God has not even raised Christ” (See: Active or Passive)

1 Corinthians 15:15

Paul wants them assured that Christ rose from the dead.

εὑρισκόμεθα…ψευδομάρτυρες τοῦ Θεοῦ

Paul is arguing that if Christ did not rise from the dead, then they are bearing false witness or lying about Christ’s coming alive again.

εὑρισκόμεθα

You can state this in active form. Alternate translation: “everyone will realize that we are” (See: Active or Passive)

1 Corinthians 15:17

ματαία ἡ πίστις ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν

Their faith is based on Christ having risen from the dead, so if that did not happen, their faith will do them no good.

1 Corinthians 15:19

πάντων ἀνθρώπων

“of everyone, including believers and non-believers”

ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν

“people should feel sorry for us more than they do for anyone else”

1 Corinthians 15:20

νυνὶ…Χριστὸς

“as it is, Christ” or “this is the truth: Christ”

ἀπαρχὴ

Here, firstfruit is a metaphor, comparing Christ to the first of the harvest, which would be followed by the rest of the harvest. Christ was the first to be raised from the dead. Alternate translation: “who is like the first part of the harvest” (See: Metaphor)

Χριστὸς ἐγήγερται ἐκ νεκρῶν

Here, has been raised is an idiom for “caused to live again.” Alternate translation: “Christ has been caused to live again” (See: Idiom)

Χριστὸς ἐγήγερται ἐκ νεκρῶν

You can state this in active form. Alternate translation: “God has raised Christ from the dead” (See: Active or Passive)

1 Corinthians 15:21

δι’ ἀνθρώπου θάνατος

The abstract noun death can be expressed with the verb “die.” Alternate translation. “people die because of what one man did” (See: Abstract Nouns)

καὶ δι’ ἀνθρώπου ἀνάστασις νεκρῶν

The abstract noun resurrection can be expressed with the verb “raise.” Alternate translation: “people are raised from the dead because of another man” or “people will become alive again because of what one man did” (See: Abstract Nouns)

1 Corinthians 15:23

ἀπαρχὴ

Here, firstfruit is a metaphor, comparing Christ to the first of the harvest, which would be followed by the rest of the harvest. Christ was the first to be raised from the dead. Alternate translation: “who is like the first part of the harvest” (See: Metaphor)

1 Corinthians 15:24

Here the words he and his refer to Christ.

καταργήσῃ πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν

“he will stop those people who rule, who have authority, and who have power from doing what they are doing”

1 Corinthians 15:25

ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ

Kings who won wars would put their feet on the necks of those whom they had defeated. Alternate translation: “until God has completely destroyed all of Christ’s enemies” (See: Idiom)

1 Corinthians 15:26

ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος

Paul speaks of death here as if it were a person whom God will kill. (See: Personification)

ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος

You can state this in active form. Alternate translation: “The final enemy that God will destroy is death itself” (See: Active or Passive)

1 Corinthians 15:27

πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ

Kings who won wars would put their feet on the necks of those whom they had defeated. See how “put … under his feet” is translated in 1 Corinthians 15:25. Alternate translation: “God has completely destroyed all of Christ’s enemies” (See: Idiom)

1 Corinthians 15:28

ὑποταγῇ αὐτῷ τὰ πάντα

This can stated as active. Alternate translation: “God has made all things subject to Christ” (See: Active or Passive)

αὐτὸς ὁ Υἱὸς, ὑποταγήσεται

This can stated as active. Alternate translation: “the Son himself will become subject” (See: Active or Passive)

αὐτὸς ὁ Υἱὸς

In the previous verses he was referred to as “Christ.” Alternate translation: “Christ, that is, the Son himself”

ὁ Υἱὸς

This is an important title that describes the relationship between Jesus and God. (See: Translating Son and Father)

1 Corinthians 15:29

ἐπεὶ τί ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν?

Paul uses this question to teach the Corinthians. You can state this in active form. Alternate translation: “Otherwise it would be useless for Christians to receive baptism for the dead.” (See: Rhetorical Question)

εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν?

Paul uses a hypothetical situation to argue that the dead are raised. To say that the dead are not raised is to say that people should not be baptized for the dead. But some people, probably some members of the church in Corinth, are baptized for the dead, so he infers those people are baptized for the dead because they believe that the dead are raised. (See: Hypothetical Situations)

νεκροὶ οὐκ ἐγείρονται

You can translate this in active form. Alternate translation: “God does not raise the dead” (See: Active or Passive)

οὐκ ἐγείρονται

“are not caused to live again”

τί καὶ βαπτίζονται ὑπὲρ αὐτῶν

Paul uses this question to teach the Corinthians. You can state this in active form. Alternate translation: “there would be no reason for them to have people baptize them on behalf of dead people.” (See: Rhetorical Question)

1 Corinthians 15:30

τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν?

Paul uses this question to teach the Corinthians. Alternate translation: “We gain nothing by being in danger every hour.” (See: Rhetorical Question)

τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν?

The reason he and others were in danger is that some people were angry that they taught that Jesus will raise people from death. Alternate translation: “If people will not rise from the dead, we gain nothing by being in danger every hour for teaching that people will rise.” (See: Assumed Knowledge and Implicit Information)

1 Corinthians 15:31

καθ’ ἡμέραν ἀποθνῄσκω

This exaggeration means he was in danger of dying. He knew that some people wanted to kill him because they did not like what he was teaching. Alternate translation: “Every day I am in danger of dying” or “Every day I risk my life!” (See: Hyperbole)

καθ’ ἡμέραν ἀποθνῄσκω, νὴ τὴν ὑμετέραν καύχησιν

Paul uses this statement as evidence that he faces death every day. Alternate translation: “You can know I die every day, because you know about my boasting in you”

τὴν ὑμετέραν καύχησιν, ἀδελφοί, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ, τῷ Κυρίῳ ἡμῶν

Paul boasted in them because of what Christ Jesus had done for him. Alternate translation: “my boasting in you, which I do because of my relationship with Christ Jesus our Lord” (See: Assumed Knowledge and Implicit Information)

τὴν ὑμετέραν καύχησιν

“telling other people how good you are”

1 Corinthians 15:32

εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος?

Paul wants the Corinthians to understand without him having to tell them. This can be a statement. Alternate translation: “If Christ was not raised, I gained nothing, according to the opinion of most people, by fighting with beasts at Ephesus.” (See: Rhetorical Question)

ἐθηριομάχησα ἐν Ἐφέσῳ

This could mean: (1) Paul was speaking figuratively about his arguments with learned pagans or other conflicts with people who wanted to kill him. (2) Paul was actually put into the arena to fight against dangerous animals. (See: Metaphor)

φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν

Paul concludes that if there is no further life after death, it is better for us to enjoy this life as we can, for tomorrow our life will end without any further hope.

1 Corinthians 15:33

φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί

If you live with bad people, you will act like them. Paul is quoting a common saying.

1 Corinthians 15:34

ἐκνήψατε

“You must think seriously about this”

1 Corinthians 15:35

Paul gives some specifics about how the resurrection of the believers’ bodies will take place. He gives a picture of natural and spiritual bodies and compares the first man Adam with the last Adam, Christ.

ἀλλ’ ἐρεῖ τις, πῶς ἐγείρονται οἱ νεκροί? ποίῳ δὲ σώματι ἔρχονται?

This could mean: (1) the person is asking sincerely. (2) the person is using the question to mock the idea of a resurrection. Alternate translation: “But some will say that they cannot imagine how God will raise the dead, and what kind of body God would give them in the resurrection.” (See: Rhetorical Question)

ἐρεῖ τις

“perhaps someone will ask”

ποίῳ…σώματι ἔρχονται

That is, will it be a physical body or a spiritual body? What shape will the body have? What will the body be made of? Translate using the most general question that someone who wants to know the answers to these questions would ask.

1 Corinthians 15:36

ἄφρων! σὺ ὃ σπείρεις

Paul is speaking to the Corinthians as if they were one person, so both instances of you here are singular. (See: Forms of You)

ἄφρων! σὺ

“You do not know about this at all!”

ὃ σπείρεις, οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ

A seed will not grow unless it is first buried underground. In the same way, a person has to die before God can resurrect him. (See: Metaphor)

1 Corinthians 15:37

ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον

Paul uses the metaphor of the seed again to say that God will resurrect the dead body of the believer, but that body will not appear as it was. (See: Metaphor)

ὃ σπείρεις

Paul is speaking to the Corinthians as if they were one person, so the word you here is singular. (See: Forms of You)

1 Corinthians 15:38

ὁ…Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν

“God will decide what kind of body it will have”

1 Corinthians 15:39

σὰρξ

In the context of animals, flesh may be translated as “body,” “skin,” or “meat.”

1 Corinthians 15:40

σώματα ἐπουράνια

This could refer to: (1) the sun, moon, stars, and other visible lights in the sky. (2) heavenly beings, such as angels and other supernatural beings.

σώματα ἐπίγεια

This refers to humans.

ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων

“the glory that heavenly bodies have is different from the glory of human bodies”

δόξα

Here, glory refers to the relative brightness to the human eye of objects in the sky.

1 Corinthians 15:42

σπείρεται…ἐγείρεται

The writer speaks of a person’s body being buried as if it were a seed that is scattered on the ground. And he speaks of a person’s body being raised from the dead as if it were a plant growing from the seed. (See: Metaphor)

σπείρεται…ἐγείρεται

You can state the passive verbs in active form. Alternate translation: “What goes into the ground … what comes out of the ground” or “What people bury … what God raises” (See: Active or Passive)

ἐγείρεται

“is caused to live again”

ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ

“that can rot, cannot rot when it is raised”

1 Corinthians 15:43

σπείρεται…ἐγείρεται

The writer speaks of a person’s body being buried as if it were a seed that is scattered on the ground. And he speaks of a person’s body being raised from the dead as if it were a plant growing from the seed. (See: Metaphor)

σπείρεται…ἐγείρεται

You can state the passive verbs in active form. Alternate translation: “It goes into the ground … it comes out of the ground” or “People bury it … God raises it” (See: Active or Passive)

1 Corinthians 15:44

σπείρεται…ἐγείρεται

The writer speaks of a person’s body being buried as if it were a seed that is planted in the ground. And he speaks of a person’s body being raised from the dead as if it were a plant growing from the seed. (See: Metaphor)

σπείρεται…ἐγείρεται

You can state the passive verbs in active form. Alternate translation: “It goes into the ground … it comes out of the ground” or “People bury it … God raises it” (See: Active or Passive)

1 Corinthians 15:46

ἀλλ’ οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν

“The natural being came first. The spiritual being is from God and came later.”

ψυχικόν

created by earthly processes, not yet connected to God

1 Corinthians 15:47

ὁ πρῶτος ἄνθρωπος ἐκ γῆς, χοϊκός

God made the first man, Adam, from the dust of the earth. (See: Assumed Knowledge and Implicit Information)

1 Corinthians 15:48

ὁ ἐπουράνιος

This refers to Jesus Christ, who is from heaven. (See: Assumed Knowledge and Implicit Information)

οἱ ἐπουράνιοι

“those who belong to God”

1 Corinthians 15:49

εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου

“have been just like Adam, we will also be just like Jesus”

1 Corinthians 15:50

Paul wants them to realize that some believers will not die physically but will still get a resurrected body through Christ’s victory.

σὰρξ καὶ αἷμα Βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ, τὴν ἀφθαρσίαν κληρονομεῖ

This could mean: (1) the two sentences mean the same thing. Alternate translation: “human beings who will surely die cannot inherit the permanent kingdom of God” (2) the second sentence finishes the thought begun by the first. Alternate translation: “weak human beings cannot inherit the kingdom of God. Neither do those who will certainly die inherit a kingdom that will last forever” (See: Parallelism)

σὰρξ καὶ αἷμα

Here, flesh and blood refers to people, who inhabit a physical body. (See: Metonymy)

κληρονομῆσαι

Receiving what God has promised believers is spoken of as if it were inheriting property and wealth from a family member. (See: Metaphor)

ἡ φθορὰ, τὴν ἀφθαρσίαν

“what can rot … what cannot rot.” See how these words are translated in 1 Corinthians 15:42.

1 Corinthians 15:51

πάντες…ἀλλαγησόμεθα

You can state this as active. Alternate translation: “God will change us all” (See: Active or Passive)

1 Corinthians 15:52

ἀλλαγησόμεθα

You can state this in active form. Alternate translation: “God will change us” (See: Active or Passive)

ἐν ῥιπῇ ὀφθαλμοῦ

It will happen as fast as it takes for a person to blink his or her eye.

ἐν τῇ ἐσχάτῃ σάλπιγγι

Here, the last trumpet refers to the sounding of trumpets before the return of Christ and the final judgment of those who have not believed in Jesus. Alternate translation: “when the last trumpet sounds” (See: Metaphor)

οἱ νεκροὶ ἐγερθήσονται

You can translate this in active form. Alternate translation: “God will raise the dead” (See: Active or Passive)

ἐγερθήσονται

“will be caused to live again”

ἄφθαρτοι

“in a form that cannot rot.” See how a similar phrase is translated in 1 Corinthians 15:42.

1 Corinthians 15:53

τὸ φθαρτὸν τοῦτο…ἀφθαρσίαν

“this body that can rot … the inability to rot.” See how similar phrases are translated in 1 Corinthians 15:42.

ἐνδύσασθαι ἀφθαρσίαν

Paul is speaking of God making our bodies so they will never die again as if God were putting new clothes on us. (See: Metaphor)

1 Corinthians 15:54

τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν

Here the body is spoken of as if it were a person. (See: Personification)

τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν

Here becoming imperishable is spoken of as if being imperishable was clothing that a body would wear. Alternate translation: “when this perishable body has become imperishable” or “when this body that can rot can no longer rot” (See: Metaphor)

τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν

Here becoming immortal is spoken of as if being immortal was clothing that a body would wear. Alternate translation: “when this mortal body has become immortal” or “when this body that can die can no longer die” (See: Metaphor)

1 Corinthians 15:55

θάνατε

Paul speaks as if death were a person. (See: Apostrophe)

ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?

Paul uses this question to mock the power of death, which Christ has defeated. Alternate translation: “Death has no victory. Death has no sting.” (See: Rhetorical Question)

σου…σου

Both possessive pronouns your are singular. (See: Forms of You)

1 Corinthians 15:56

τὸ…κέντρον τοῦ θανάτου ἡ ἁμαρτία

It is through sin that we are destined to face death, that is, to die.

ἡ…δύναμις τῆς ἁμαρτίας ὁ νόμος

God’s law that was passed down by Moses defines sin and shows us how we sin before God.

1 Corinthians 15:57

τῷ διδόντι ἡμῖν τὸ νῖκος

“who has defeated death for us”

1 Corinthians 15:58

Paul wants believers, while they work for the Lord, to remember the changed, resurrected bodies that God is going to give them.

ἑδραῖοι γίνεσθε, ἀμετακίνητοι

Paul speaks of someone who lets nothing stop him from carrying out his decisions as if he could not be physically moved. Alternate translation: “be determined” (See: Metaphor)

περισσεύοντες ἐν τῷ ἔργῳ τοῦ Κυρίου πάντοτε

Paul speaks of efforts made in working for the Lord as if they were objects that a person could acquire more of. Alternate translation: “Always work for the Lord faithfully” (See: Metaphor)

1 Corinthians 16

1 Corinthians 16 General Notes

Structure and formatting

Paul briefly covers many topics in this chapter. It was common in the ancient Near East for the last part of letters to have personal greetings.

Special concepts in this chapter

Preparation for his coming

Paul gave practical instructions to help prepare the Corinthian church for his visit. He told them to start collecting money every Sunday for the believers in Jerusalem. He hoped to come and spend the winter with them. He told them to help Timothy when he came. He had hoped Apollos would go to them, but Apollos did not think it was the right time. Paul also told them to obey Stephanus. Finally, he sent his greetings to everyone.

1 Corinthians 16:1

In his closing notes, Paul reminds the Corinthian believers to collect money for the needy believers in Jerusalem. He reminds them that Timothy will come to them before he goes to Paul.

εἰς τοὺς ἁγίους

Paul was collecting money from his churches for the poor Jewish Christians in Jerusalem and Judea.

ὥσπερ διέταξα

“as I gave specific instructions to”

1 Corinthians 16:2

θησαυρίζων

This could mean: (1) “keep it at home.” (2) “leave it with the church.”

ἵνα μὴ ὅταν ἔλθω, τότε λογεῖαι γίνωνται

“so that you will not have to collect more money while I am with you”

1 Corinthians 16:3

οὓς ἐὰν δοκιμάσητε

Paul is telling the church to choose some of their own people to take their offering to Jerusalem. “whomever you choose” or “the people you appoint”

δι’ ἐπιστολῶν…πέμψω

This could mean: (1) Paul will send with letters that he will write. (2) Paul will send with letters that they will write.

1 Corinthians 16:6

ὑμεῖς με προπέμψητε, οὗ ἐὰν πορεύωμαι

This means the Corinthians might give Paul money or other things he needs so that he and his ministry team could continue to travel.

1 Corinthians 16:7

οὐ θέλω…ὑμᾶς ἄρτι ἐν παρόδῳ ἰδεῖν

Paul is stating that he wants to visit for a long time later, not just for a short time soon. You can state this as a positive. Alternate translation: “I want to spend a longer time with you” (See: Litotes)

1 Corinthians 16:8

τῆς Πεντηκοστῆς

Paul would stay in Ephesus until the festival of Pentecost, which came in May or June, 50 days after Passover. He would then travel through Macedonia, and later try to arrive in Corinth before winter started in November.

1 Corinthians 16:9

θύρα…ἀνέῳγεν μεγάλη καὶ ἐνεργής

Paul speaks of the opportunity God has given him to win people to the gospel as if it were a door that God had opened so he could walk through it. (See: Metaphor)

1 Corinthians 16:10

βλέπετε ἵνα ἀφόβως γένηται πρὸς ὑμᾶς

“see that he has no cause to fear being with you”

1 Corinthians 16:11

μή τις…αὐτὸν ἐξουθενήσῃ

Because Timothy was much younger than Paul, sometimes he was not shown the respect he deserved as a minister of the gospel.

1 Corinthians 16:12

Ἀπολλῶ τοῦ ἀδελφοῦ

Some languages such as English require the word our for clarity. If added, you would refer to Paul and his readers, so it is inclusive. (See: Exclusive and Inclusive ‘We’)

1 Corinthians 16:13

γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε

Paul is describing what he wants the Corinthians to do as if he was giving four commands to soldiers in war. These four commands mean almost the same thing and are used for emphasis. (See: Parallelism)

γρηγορεῖτε

Paul speaks of people being aware of what is happening as if they were guards keeping watch over a city or vineyard. You can state this more clearly. Alternate translation: “Be careful whom you trust” or “Watch out for danger” (See: Metaphor)

στήκετε ἐν τῇ πίστει

Paul speaks of people continuing to believe in Christ according to his teaching as if they were soldiers refusing to retreat when the enemy attacks. This could mean: (1) they should keep strongly believing what Paul and his companions have taught them. (2) they should keep strongly trusting in Christ. (See: Metaphor)

ἀνδρίζεσθε

In the society in which Paul and his audience lived, men usually provided for families by doing the heavy work and fighting against invaders. You can state this more clearly. Alternate translation: “be responsible” (See: Metaphor)

1 Corinthians 16:14

πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω

“Everything you do, you should do because you love people” or “Everything you do, you should do because you love God”

1 Corinthians 16:15

Paul begins to close his letter and sends greetings from other churches, as well as from Prisca, Aquila, and Paul himself.

τὴν οἰκίαν Στεφανᾶ

Stephanas was one of the first believers in the church at Corinth. (See: How to Translate Names)

Ἀχαΐας

Achaia is the name of a province in Greece. (See: How to Translate Names)

1 Corinthians 16:17

Στεφανᾶ, καὶ Φορτουνάτου, καὶ Ἀχαϊκοῦ

Stephanas and Fortunatus were either some of the first Corinthian believers or church elders who were co-workers with Paul.

Στεφανᾶ, καὶ Φορτουνάτου, καὶ Ἀχαϊκοῦ

Stephanas and Fortunatus are men’s names. (See: How to Translate Names)

τὸ ὑμῶν ὑστέρημα οὗτοι ἀνεπλήρωσαν

“they made up for the fact that you were not here”

1 Corinthians 16:18

ἀνέπαυσαν γὰρ τὸ ἐμὸν πνεῦμα

Paul is saying he was encouraged by their visit.

1 Corinthians 16:21

ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ, Παύλου

Paul was making it clear that the instructions in this letter are from him, even though one of his co-laborers wrote what Paul was saying in the rest of the letter. Paul wrote this last part with his own hand.

1 Corinthians 16:22

ἤτω ἀνάθεμα

“may God curse him.” See how accursed was translated in 1 Corinthians 12:3.