diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv
index 089be862a6..a8d43371da 100644
--- a/en_tn_59-HEB.tsv
+++ b/en_tn_59-HEB.tsv
@@ -1227,7 +1227,7 @@ HEB	9	28	s9jy	figs-explicit	ἐκ δευτέρου	1	the sins	Here the author re
 HEB	9	28	scnu	translate-ordinal	δευτέρου	1	the sins	If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “time two” (See: [[rc://en/ta/man/translate/translate-ordinal]])
 HEB	9	28	b99a	figs-explicit	χωρὶς ἁμαρτίας	1	the sins	Here, the phrase **apart from sin** refers to how what Jesus will do is not about **sin**. The phrase does not refer to how Jesus himself does not have **sin**, although that is true (see [4:15](../04/15.md)). If your readers would misunderstand **apart from sin**, you could use a word or phrase that refers to how Jesus’ second “appearing” does not deal with **sin**. Alternate translation: “without reference to sin” or “not dealing with sin” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	9	28	aijj	figs-abstractnouns	τοῖς…εἰς σωτηρίαν	1	the sins	If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” Alternate translation: “to save those” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-HEB	10	intro	nev1			0		# Hebrews 10 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n      * Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n      * Exhortation: Endure in the faith! (10:26–39)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [10:5–7](../10/05.md), [16–17](../10/16.md), [37–38](../10/37.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The sacrifices that Moses’ law required\n\nIn [10:1–11](../10/01.md), the author points out several reasons why it is clear that the sacrifices that God required the Israelites to offer did not take away sins on their own. First, he states that these sacrifices are a “shadow” of the coming good things. It is the real thing, not the shadow, that takes away sins. Second, these sacrifices needed to be repeated. If they actually took away sin, the author reasons, they would only need to be done once. Third, he argues from the Scriptures that God replaces these sacrifices with Jesus doing God’s will. In this chapter, the author does not spend much time speaking about what those sacrifices actually did accomplish. He only says that they are a “reminder” of sins (see [10:3](../10/03.md)). See [9:13](../09/13.md) for more information on what the sacrifices actually could accomplish. (See: [[rc://en/tw/dict/bible/other/sacrifice]])\n\n### “Once” versus “repeatedly”\n\nThroughout this chapter, the author states that Christ offered himself once and that his sacrifice has eternal effects. In contrast, he states that the sacrifices that the earthly priests offered happened repeatedly and had limited effects. In your translation, be sure to use words that emphasize the contrast between a single, effective sacrifice and multiple, ineffective sacrifices.\n\n### The “former days”\n\nIn [10:32](../10/32.md), the author refers to the “former days,” which he then goes on to describe in [10:32–34](../10/32.md). This phrase refers to a period of time in the audience’s past, a time when they had just been “enlightened,” which means they had recently believed in Jesus. During this time, they suffered but also persevered and rejoiced in knowing God. The author wishes them to continue to show the endurance and joy they showed during these “former days.” In these verses, use verb tenses and forms that you would normally use for describing what happened in a person’s past. \n\n### “The one coming” in [10:37](../10/37.md)\n\nIn [10:37](../10/37.md), the “one coming” refers to the Messiah, whom the author knows is Jesus. In this context, the Messiah “coming” refers to Jesus’ second coming, not his incarnation. Use words here that could be understood as a reference to Jesus’ second coming. \n\n## Important Figures of Speech in this Chapter\n\n### “Shadow” and “image” in [10:1](../10/01.md)\n\nIn this verse, the law has a “shadow” of the coming good things, which means that the law of Moses gives an outline or vague image of those good things. A “shadow” is not bad, but it is not the thing that casts the shadow. Instead, it just gives a foretaste or a hint of what that thing is. The author uses the word “image” to refer to the thing itself. The author’s point, then, is that the law of Moses provides a hint or foretaste of the coming good things, which are what Christ offers to those who believe in him. That means that the law is good, but if people can have the “image” itself (what Christ gives), they do not need the “shadow” (the law) anymore. See the notes on this verse for translation ideas. (See: [[rc://en/tw/dict/bible/other/shadow]])\n\n### “The curtain, that is, his flesh” in [10:20](../10/20.md)\n\nIn this verse, the phrase “that is, his flesh” can be understood in three main ways. \n(1) it could go with “curtain,” in which case the author is stating that Jesus’ “flesh” is somehow like this “curtain.” It could mean that he needed to live his life in the “flesh” before he could enter the heavenly sanctuary, just like a priest needed to pass through the “curtain” before he could enter the Most Holy Place. Or, it could mean that his “flesh” needed to die before he could enter the heavenly sanctuary, just like a priest needed to penetrate through the curtain to enter the Most Holy Place.\n(2) it could go with the whole clause “which he has inaugurated for us as a fresh and living way.” In this case, the word “through” is implied with “flesh” as well as “curtain,” and the author is saying that Jesus “inaugurated” this way “through” (or “by means of”) his “flesh.” \n(3) it could go with “way,” in which case the author is stating that Jesus’ “way” was his “flesh.” This would most likely mean that the path or “way” that Jesus took to get to the heavenly sanctuary was his earthly life in the “flesh.”\nThe first option makes the most sense of the way the author wrote the words in the sentence, but some scholars argue that the idea it expresses does not match the rest of what the author says. Consider using a construction that could modify either “curtain” or “way” to preserve the ambiguity.  \n\n## Other Possible Translation Difficulties in this Chapter\n\n### What sins are those for which there is no longer a sacrifice?\n\n\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [10:5–7](../10/05.md), which quotes from a Greek version of [Psalm 40:6–8](../psa/40/06.md), and in [10:37–38](../10/37.md), which quotes from a Greek version of [Habakkuk 2:3–4](../hab/02/03.md). Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament you are familiar with. (See: [[rc://en/ta/man/translate/writing-quotations]])\n
+HEB	10	intro	nev1			0		# Hebrews 10 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n      * Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n      * Exhortation: Endure in the faith! (10:26–39)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [10:5–7](../10/05.md), [16–17](../10/16.md), [37–38](../10/37.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The sacrifices that Moses’ law required\n\nIn [10:1–11](../10/01.md), the author points out several reasons why it is clear that the sacrifices that God required the Israelites to offer did not take away sins on their own. First, he states that these sacrifices are a “shadow” of the coming good things. It is the real thing, not the shadow, that takes away sins. Second, these sacrifices needed to be repeated. If they actually took away sin, the author reasons, they would only need to be done once. Third, he argues from the Scriptures that God replaces these sacrifices with Jesus doing God’s will. In this chapter, the author does not spend much time speaking about what those sacrifices actually did accomplish. He only says that they are a “reminder” of sins (see [10:3](../10/03.md)). See [9:13](../09/13.md) for more information on what the sacrifices actually could accomplish. (See: [[rc://en/tw/dict/bible/other/sacrifice]])\n\n### “Once” versus “repeatedly”\n\nThroughout this chapter, the author states that Christ offered himself once and that his sacrifice has eternal effects. In contrast, he states that the sacrifices that the earthly priests offered happened repeatedly and had limited effects. In your translation, be sure to use words that emphasize the contrast between a single, effective sacrifice and multiple, ineffective sacrifices.\n\n### The “former days”\n\nIn [10:32](../10/32.md), the author refers to the “former days,” which he then goes on to describe in [10:32–34](../10/32.md). This phrase refers to a period of time in the audience’s past, a time when they had just been “enlightened,” which means they had recently believed in Jesus. During this time, they suffered but also persevered and rejoiced in knowing God. The author wishes them to continue to show the endurance and joy they showed during these “former days.” In these verses, use verb tenses and forms that you would normally use for describing what happened in a person’s past. \n\n### “The one coming” in [10:37](../10/37.md)\n\nIn [10:37](../10/37.md), the “one coming” refers to the Messiah, whom the author knows is Jesus. In this context, the Messiah “coming” refers to Jesus’ second coming, not his incarnation. Use words here that could be understood as a reference to Jesus’ second coming. \n\n## Important Figures of Speech in this Chapter\n\n### “Shadow” and “image” in [10:1](../10/01.md)\n\nIn this verse, the law has a “shadow” of the coming good things, which means that the law of Moses gives an outline or vague image of those good things. A “shadow” is not bad, but it is not the thing that casts the shadow. Instead, it just gives a foretaste or a hint of what that thing is. The author uses the word “image” to refer to the thing itself. The author’s point, then, is that the law of Moses provides a hint or foretaste of the coming good things, which are what Christ offers to those who believe in him. That means that the law is good, but if people can have the “image” itself (what Christ gives), they do not need the “shadow” (the law) anymore. See the notes on this verse for translation ideas. (See: [[rc://en/tw/dict/bible/other/shadow]])\n\n### “The curtain, that is, his flesh” in [10:20](../10/20.md)\n\nIn this verse, the phrase “that is, his flesh” can be understood in three main ways. \n(1) it could go with “curtain,” in which case the author is stating that Jesus’ “flesh” is somehow like this “curtain.” It could mean that he needed to live his life in the “flesh” before he could enter the heavenly sanctuary, just like a priest needed to pass through the “curtain” before he could enter the Most Holy Place. Or, it could mean that his “flesh” needed to die before he could enter the heavenly sanctuary, just like a priest needed to penetrate through the curtain to enter the Most Holy Place.\n(2) it could go with the whole clause “which he has inaugurated for us as a fresh and living way.” In this case, the word “through” is implied with “flesh” as well as “curtain,” and the author is saying that Jesus “inaugurated” this way “through” (or “by means of”) his “flesh.” \n(3) it could go with “way,” in which case the author is stating that Jesus’ “way” was his “flesh.” This would most likely mean that the path or “way” that Jesus took to get to the heavenly sanctuary was his earthly life in the “flesh.”\nThe first option makes the most sense of the way the author wrote the words in the sentence, but some scholars argue that the idea it expresses does not match the rest of what the author says. Consider using a construction that could modify either “curtain” or “way” to preserve the ambiguity.  \n\n## Other Possible Translation Difficulties in this Chapter\n\n### What sins are those for which there is no longer a sacrifice?\n\nIn [10:26–31](../10/26.md),\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [10:5–7](../10/05.md), which quotes from a Greek version of [Psalm 40:6–8](../psa/40/06.md), and in [10:37–38](../10/37.md), which quotes from a Greek version of [Habakkuk 2:3–4](../hab/02/03.md). Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament you are familiar with. (See: [[rc://en/ta/man/translate/writing-quotations]])\n
 HEB	10	1	kwq1	grammar-connect-words-phrases	γὰρ	1	Connecting Statement:	Here, the word **For** introduces a new development in the argument that is based on what the author has said in [9:23–28](../09/23.md). If your readers would misunderstand **For**, you could use a word or phrase that introduces development, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 HEB	10	1	kj83	figs-metaphor	σκιὰν…ἔχων…τῶν…ἀγαθῶν	1	the law is only a shadow of the good things to come	Here the author speaks as if the **law** has a **shadow** that is cast by **the good things that are coming**. He speaks in this way to indicate that the **law** is not one of **the good things that are coming**, but that it does “foreshadow” or give a outline or forecast of what those **good things** are like. If your readers would misunderstand **having a shadow of the good things**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “foreshadowing the good things” or “only pointing to the good things” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 HEB	10	1	mz05	figs-extrainfo	τῶν μελλόντων ἀγαθῶν	1	the law is only a shadow of the good things to come	Here the author does not clarify exactly what these **good things** are. What is clear is that God gives them to believers as gifts or blessings. If possible, express the idea without including specifics about what the **things** are. Alternate translation: “of the good gifts that are coming” or “of the blessings that are coming from God” (See: [[rc://en/ta/man/translate/figs-extrainfo]])