1COR 6:7 Parallel View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on the version abbreviation to see the verse in more of its context.

The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Key: yellow:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT This, therefore, is indeed already a complete defeat for you, since you have lawsuits among yourselves. Why not rather be wronged? Why not rather be cheated?

UST Because you have disputes with each other, you have already completely failed to follow Jesus. Rather than failing in this way, you should instead forgive fellow believers when they harm or defraud you.

BSB § The very fact that you have lawsuits among you means that you are thoroughly defeated already. Why not rather be wronged? Why not rather be cheated?

BLB Therefore indeed it is already altogether a defeat for you that you have lawsuits among one another. Why not rather suffer wrong? Why not rather be defrauded?

AICNT Now therefore, it is already a complete defeat for you that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded?

OEB To begin with, it is undoubtedly a loss to you to have lawsuits with one another. Why not rather let yourselves be wronged? Why not rather let yourselves be cheated?

WEB Therefore it is already altogether a defect in you that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded?

NET The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated?

LSV Already, indeed, then, there is altogether a fault among you, that you have judgments with one another; why do you not rather suffer injustice? Why not be defrauded?

FBV The very fact you have lawsuits against each other already is a complete disaster. Wouldn't it be better to accept the injustice? Why not let yourselves be defrauded?

TCNT As it is, to have lawsuits with one another is already a defeat for you. Why not rather be wronged? Why not rather be defrauded?

T4T The fact that you have any lawsuits among you shows that you have completely failed as Christians (OR, allowed Satan to defeat you). You should allow other believers to wrong you without taking them to court!! [RHQ] You should not accuse them when they cheat you! [RHQ]

LEB Therefore it is already completely a loss for you that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded?

BBE More than this, it is not to your credit to have causes at law with one another at all. Why not put up with wrong? why not undergo loss?

MOF No MOF 1COR book available

ASV Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded?

DRA Already indeed there is plainly a fault among you, that you have lawsuits one with another. Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded?

YLT Already, indeed, then, there is altogether a fault among you, that ye have judgments with one another; wherefore do ye not rather suffer injustice? wherefore be ye not rather defrauded?

DBY Already indeed then it is altogether a fault in you that ye have suits between yourselves. Why do ye not rather suffer wrong? why are ye not rather defrauded?

RV Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded?

WBS Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

KJB Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?
(Now therefore there is utterly a fault among you, because ye/you_all go to law one with another. Why do ye/you_all not rather take wrong? why do ye/you_all not rather suffer yourselves to be defrauded? )

BB Nowe therefore there is vtterly a fault among you, because ye go to lawe one with another: Why rather suffer ye not wrong? why rather suffer ye not harme?
(Now therefore there is vtterly a fault among you, because ye/you_all go to law one with another: Why rather suffer ye/you_all not wrong? why rather suffer ye/you_all not harme?)

GNV Nowe therefore there is altogether infirmitie in you, in that yee goe to lawe one with another: why rather suffer ye not wrong? why rather susteine yee not harme?
(Now therefore there is altogether infirmitie in you, in that ye/you_all go to law one with another: why rather suffer ye/you_all not wrong? why rather susteine ye/you_all not harme? )

CB Now therfore is there vtterly a faute amoge you, that ye go to lawe one with another. Why rather suffre ye not wronge? Why suffre ye not youre selues rather to be defrauded?
(Now therefore is there vtterly a faute among you, that ye/you_all go to law one with another. Why rather suffer ye/you_all not wronge? Why suffer ye/you_all not yourselves rather to be defrauded?)

TNT Now therfore ther is vtterly a faute amonge you because ye goo to lawe one with another. Why rather suffer ye not wronge? why rather suffre ye not youre selves to be robbed?
(Now therefore there is vtterly a faute among you because ye/you_all go to law one with another. Why rather suffer ye/you_all not wronge? why rather suffer ye/you_all not your(pl) selves to be robbed? )

WYC And now trespas is algatis in you, for ye han domes among you. Whi rather take ye no wrong? whi rather suffre ye not disseit?
(And now trespas is algatis in you, for ye/you_all have domes among you. Whi rather take ye/you_all no wrong? why rather suffer ye/you_all not disseit?)

LUT Es ist schon ein Fehl unter euch, daß ihr miteinander rechtet. Warum lasset ihr euch nicht viel lieber unrecht tun? Warum lasset ihr euch nicht viel lieber übervorteilen?
(It is schon a Fehl under you, that her miteinander rechtet. Warum lasset her you not many lieber wrong tun? Warum lasset her you not many lieber übervorteilen?)

CLV Jam quidem omnino delictum est in vobis, quod judicia habetis inter vos. Quare non magis injuriam accipitis? quare non magis fraudem patimini?
(Yam quidem omnino delictum it_is in vobis, that yudicia habetis between vos. Quare not/no magis inyuriam accipitis? quare not/no magis fraudem patimini? )

UGNT ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν, ὅτι κρίματα ἔχετε μεθ’ ἑαυτῶν. διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε? διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε?
(aʸdaʸ men oun holōs haʸttaʸma humin estin, hoti krimata eⱪete meth’ heautōn. dia ti ouⱪi mallon adikeisthe? dia ti ouⱪi mallon apostereisthe?)

SBL-GNT ἤδη μὲν ⸀οὖν ὅλως ἥττημα ὑμῖν ἐστιν ὅτι κρίματα ἔχετε μεθʼ ἑαυτῶν· διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε;
(aʸdaʸ men ⸀oun holōs haʸttaʸma humin estin hoti krimata eⱪete methʼ heautōn; dia ti ouⱪi mallon adikeisthe? dia ti ouⱪi mallon apostereisthe? )

TC-GNT Ἤδη μὲν οὖν ὅλως ἥττημα [fn]ὑμῖν ἐστιν, ὅτι κρίματα ἔχετε μεθ᾽ ἑαυτῶν. Διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; Διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε;
(Aʸdaʸ men oun holōs haʸttaʸma humin estin, hoti krimata eⱪete meth᾽ heautōn. Dia ti ouⱪi mallon adikeisthe? Dia ti ouⱪi mallon apostereisthe?)

6:7 υμιν ¦ εν υμιν TR

Key for above GNTs: yellow:punctuation differs, orange:accents differ (from our SR-GNT base).

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / infostructure

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

already indeed therefore actually /a/_loss ˱for˲_you_all ˱it˲_is that lawsuits ˱you_all˲_/are/_having with yourselves

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”

ἤδη & ὅλως ἥττημα ὑμῖν

already & actually /a/_loss ˱for˲_you_all

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

ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν

already indeed therefore actually /a/_loss ˱for˲_you_all ˱it˲_is

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

Note 2 topic: figures-of-speech / metaphor

ὅλως ἥττημα

actually /a/_loss

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 it would be helpful in your language, you could express the idea behind complete defeatwith a comparable metaphor or plainly. Alternate translation: “a total derailing” or “a total failure”

Note 3 topic: figures-of-speech / rquestion

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

for_reason why not rather ˱you_all˲_/are_being/_wronged for_reason why not rather ˱you_all˲_/are_being/_defrauded

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 it would be helpful in your language, you could express these questions by stating the ideas as emphatic comparisons. Alternate translation: “It would be better to be wronged! It would be better to be cheated!”

Note 4 topic: figures-of-speech / doublet

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

for_reason why not rather ˱you_all˲_/are_being/_wronged for_reason why not rather ˱you_all˲_/are_being/_defrauded

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

Note 5 topic: figures-of-speech / activepassive

ἀδικεῖσθε

˱you_all˲_/are_being/_wronged

If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are wronged rather than the person doing the “wronging.” If you must state who does the action, Paul implies that a “fellow believer” does it. Alternate translation: “let a fellow believer wrong you”

Note 6 topic: figures-of-speech / activepassive

ἀποστερεῖσθε

˱you_all˲_/are_being/_defrauded

If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are cheated rather than focusing on the person doing the “cheating.” If you must state who does the action, Paul implies that a “fellow believer” does it. Alternate translation: “let a fellow believer cheat you”

Parallel 1COR 6:7