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tn_ROM.tsv

@@ -310,21 +310,21 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:18	qxkt		rc://*/ta/man/translate/figs-abstractnouns	τὸ θέλημα	1	If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what God wills” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:18	aqbh		rc://*/ta/man/translate/figs-activepassive	κατηχούμενος ἐκ τοῦ νόμου	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “others having instructed you from the law” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 2:19	nk76		rc://*/ta/man/translate/figs-rpronouns	πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι	1	Paul uses the word **yourself** to emphasize how **convinced** the Jews are that they are the only ones who can spiritually guide others. Use a way that is natural in your language to express this emphasis. Alternate translation: “and you have convinced yourself that you alone are a guide” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
-2:19	wi7z		rc://*/ta/man/translate/figs-metaphor	ὁδηγὸν εἶναι τυφλῶν	1	Paul uses **guide** to refer to the Jews as if they were the only people who could clearly see. He also uses **blind** to refer to non-Jews as if they were unable to see. He means that the Jews think they are the only ones who can teach others God’s truth. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “that you are the only ones who can teach others what is true about God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-2:19	beop		rc://*/ta/man/translate/figs-abstractnouns	ὁδηγὸν εἶναι τυφλῶν	1	If your language does not use an abstract noun for the idea of **guide**, you could express the same idea in another way. Alternate translation: “that you can guide blind men” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+2:19	wi7z		rc://*/ta/man/translate/figs-metaphor	ὁδηγὸν εἶναι τυφλῶν	1	Paul uses **guide** to refer to the Jews as if they were the only people who could clearly see. He also uses **blind** to refer to non-Jews as if they were unable to see. He means that the Jews think they are the only ones who can teach others God’s truth. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “that you are a helper to those separated from God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+2:19	beop		rc://*/ta/man/translate/figs-abstractnouns	ὁδηγὸν εἶναι τυφλῶν	1	If your language does not use an abstract noun for the idea of **guide**, you could express the same idea in another way. Alternate translation: “that you can serve as a guide to blind men” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:19	ql0b		rc://*/ta/man/translate/figs-gendernotations	τυφλῶν	1	Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “to blind people” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 2:19	j76c		rc://*/ta/man/translate/figs-doublet	ὁδηγὸν & τυφλῶν, φῶς τῶν ἐν σκότει	1	These two phrases mean the same thing. Paul uses them to emphasize how strongly the Jews believed that non-Jews were ignorant about God’s truth. If saying the same thing twice might be confusing for your readers, you can combine the two ideas into one. Alternate translation: “the only ones who can guide those who are unaware of what is true about God” (See: [[rc://*/ta/man/translate/figs-doublet]])
 2:19	xlge		rc://*/ta/man/translate/figs-metaphor	φῶς τῶν ἐν σκότει	1	Here Paul uses **light** to refer to a Jewish person, and he uses **those in darkness** figuratively to refer to non-Jews. He means that the Jews think they can teach non-Jews about God the way that a **light** shines on people who are in a dark place. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “someone who can reveal what is true about God to those who do not know about God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:20	ymey		rc://*/ta/man/translate/grammar-connect-logic-result	παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ	1	If it would be more natural in your language, you could change the order of these phrases, since the third phrase gives the reason for the result that the first two phrases describe. Alternate translation: “since having in the law the form of the knowledge and of the truth, you believe you should be an instructor of foolish men, a teacher of little children” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-2:20	pf6v		rc://*/ta/man/translate/figs-doublet	παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων	1	These two phrases mean the same thing. Paul uses them to emphasize how strongly the Jews believed that non-Jews were ignorant about God’s truth. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “the only people who can instruct those people who are as foolish as children” (See: [[rc://*/ta/man/translate/figs-doublet]])
-2:20	ar5a		rc://*/ta/man/translate/figs-metaphor	διδάσκαλον νηπίων	1	Paul speaks of the non-Jews as if they were **little children**. He means that they are ignorant about God. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternative translation: “people who are spiritually ignorant” or “people who are like uneducated infants” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+2:20	pf6v		rc://*/ta/man/translate/figs-doublet	παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα & ἐν τῷ νόμῳ	1	These two phrases mean the same thing. Paul uses them to emphasize how strongly the Jews believed that non-Jews were ignorant about God’s truth. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “the only people who can instruct those people who are as foolish as children and are the only people who have in the law” (See: [[rc://*/ta/man/translate/figs-doublet]])
+2:20	ar5a		rc://*/ta/man/translate/figs-metaphor	διδάσκαλον νηπίων	1	Paul speaks of the non-Jews as if they were **little children**. He means that they are ignorant about God. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternative translation: “people who are spiritually ignorant” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:20	ose0		rc://*/ta/man/translate/figs-metaphor	ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ	1	Paul speaks of **the law** as if it were a physical shape that someone could possess. He means that **the law** contains God’s true knowledge that the Jews think they exclusively own. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “understanding through God’s law how a person can truly know God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:20	ua61		rc://*/ta/man/translate/figs-possession	τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας	1	Paul is using the possessive forms **of the knowledge** and **of the truth** to describe the **form** of **the law**. Here, **of knowledge** and **of the truth** could indicate: (1) what **the law** contains. Alternate translation: “the form that contains the knowledge and the truth” (2) what **the law** represents. Alternate translation: “what represents knowledge and truth” (See: [[rc://*/ta/man/translate/figs-possession]])
 2:20	y6i5		rc://*/ta/man/translate/figs-abstractnouns	τῆς γνώσεως καὶ τῆς ἀληθείας	1	If your language does not use abstract nouns for the ideas of **knowledge** and ** truth**, you could express the same ideas in another way. Alternate translation: “of what we know about God and what is true about God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:21	vy0h		rc://*/ta/man/translate/figs-rquestion	ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις? ὁ κηρύσσων μὴ κλέπτειν, κλέπτεις?	1	In [verses 21–23](../02/21.md) Paul transitions from his description of the Jews in [verses 17–20](../02/17.md) to a series of rhetorical questions. These questions emphasize the hypocrisy of the Jews, who thought they were superior to non-Jews because they knew the law of Moses. If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “then you, who teach another, do not teach yourself! You, who preach not to steal, actually steal!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 2:21	rftq		rc://*/ta/man/translate/grammar-connect-words-phrases	οὖν	1	Here, **then** indicates that what follows is the second half of the factual conditional statement that Paul began with “if you name yourself a Jew” in [verse 17](../02/17.md). Paul wants to show that what the Jews believe and how they live are in contrast. If you divided [verses 17–21](../02/17.md) into separate sentences, then you may need to include a short form of the “if” statement here. Alternate translation: “if all this is really true, then” or “since all this is really true, then” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 2:21	uq9y		rc://*/ta/man/translate/grammar-collectivenouns	ἕτερον	1	Here, **another** is a singular pronoun that refers to a group of people. If your language does not use singular pronouns in that way, you can use a different expression. Alternate translation: “other people” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
-2:21	abq0		rc://*/ta/man/translate/figs-explicit	σεαυτὸν οὐ διδάσκεις	1	Here Paul implies that the Jews need to **teach** themselves, because they do not actually obey the laws that they teach. They act as if they do not know the law of Moses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “since you don’t obey the law, do you not teach yourself” (See: [[rc://*/ta/man/translate/figs-explicit]])
+2:21	abq0		rc://*/ta/man/translate/figs-explicit	σεαυτὸν οὐ διδάσκεις	1	Here Paul implies that the Jews need to **teach** themselves, because they do not actually obey the laws that they teach. They live their lives as if they do not know the law of Moses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “since you yourself don’t obey the law, do you not teach yourself” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:22	parm		rc://*/ta/man/translate/figs-rquestion	ὁ λέγων μὴ μοιχεύειν, μοιχεύεις? ὁ βδελυσσόμενος τὰ εἴδωλα, ἱεροσυλεῖς?	1	Like in the previous verse, Paul is not asking for information here, but is using the question form twice to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “You who say not to commit adultery actually commit adultery! You who abhor idols actually rob temples!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 2:22	dmpg		rc://*/ta/man/translate/figs-explicit	ἱεροσυλεῖς	1	Here Paul implies that the **temples** the Jews **rob** are where **idols** are kept and worshiped. If it would be helpful in your language, you could state this explicitly. Alternate translation: “do you rob temples where idols are kept” or “should you actually enter an idol temple and rob it” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:23	z80m		rc://*/ta/man/translate/figs-rquestion	ὃς ἐν νόμῳ καυχᾶσαι διὰ τῆς παραβάσεως τοῦ νόμου, τὸν Θεὸν ἀτιμάζεις	1	As in the previous two verses, Paul is not asking for information here, but is using the question form to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or exclamation and communicate the emphasis in another way. Alternate translation: “You who boast in the law actually dishonor God through the transgression of the law!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -345,19 +345,18 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:25	vp6o		rc://*/ta/man/translate/figs-abstractnouns	περιτομὴ & ἡ περιτομή σου, ἀκροβυστία γέγονεν	1	If your language does not use abstract nouns for the ideas of **circumcision** and **uncircumcision**, you could express the same ideas in a different way. Alternate translation: “being circumcised … your being circumcised has become being uncircumcised” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:25	wm24		rc://*/ta/man/translate/figs-ellipsis	ὠφελεῖ	1	Paul is leaving out a word here that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the context. Alternate translation: “benefits you” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 2:25	pqhz		rc://*/ta/man/translate/figs-possession	παραβάτης νόμου	1	Paul is using the possessive form to describe a person who transgresses **the law**. If it would be helpful in your language, you could use a different expression. Alternate translation: “one who transgresses the law” or “one who breaks the law”(See: [[rc://*/ta/man/translate/figs-possession]])
-2:25	xq62		rc://*/ta/man/translate/figs-hyperbole	ἡ περιτομή σου, ἀκροβυστία γέγονεν	1	Here, **your circumcision becomes uncircumcision** is an exaggeration that Paul uses to show how important it is for God’s people to **practice the law**. Paul does not mean that the person who transgresses God’s **law** is no longer physically circumcised. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “it is as if you are not circumcised” or “it is the same as if you were never circumcised” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
+2:25	xq62		rc://*/ta/man/translate/figs-hyperbole	ἡ περιτομή σου, ἀκροβυστία γέγονεν	1	Here, **your circumcision becomes uncircumcision** is an exaggeration that Paul uses to show how important it is for God’s people to **practice the law**. Paul does not mean that the person who transgresses God’s **law** is no longer physically circumcised. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “it is as if you were not circumcised” or “it is the same as if you were never circumcised” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
 2:26	vt7f		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἐὰν οὖν	1	Paul is using a hypothetical situation to help his readers recognize the benefits for **the uncircumcised one** who **keeps the requirements of the law**. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Let’s suppose then that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
-2:26	r9i4		rc://*/ta/man/translate/figs-nominaladj	ἡ ἀκροβυστία	1	Paul is using the adjective **uncircumcision** as a noun in order to describe a group of people. If your language does not use adjectives in the same way, you could translate this with a noun phrase. Alternate translation: “the people who are uncircumcised” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+2:26	r9i4		rc://*/ta/man/translate/figs-nominaladj	ἡ ἀκροβυστία	1	Paul is using the adjective **uncircumcision** as a noun in order to describe a group of people. If your language does not use adjectives in the same way, you could translate this with a noun phrase. Alternate translation: “the one who is uncircumcised” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 2:26	nf3j		rc://*/ta/man/translate/figs-idiom	φυλάσσῃ	1	Here, **keeps** is an idiom that refers to obeying. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is obedient to” (See: [[rc://*/ta/man/translate/figs-idiom]])
 2:26	mkhr		rc://*/ta/man/translate/figs-possession	τὰ δικαιώματα τοῦ νόμου	1	Paul is using the possessive form to describe **requirements** found in **the law**. If it would be helpful in your language, you could use a different expression. Alternate translation: “what the law requires” or “the law’s requirements” (See: [[rc://*/ta/man/translate/figs-possession]])
 2:26	be71		rc://*/ta/man/translate/figs-rquestion	οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται	1	Paul is using a rhetorical question here to emphasize how important it is do what **the law** requires. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “certainly God will consider his uncircumcision to be circumcision” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 2:26	rjb5		rc://*/ta/man/translate/figs-activepassive	οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται	1	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 will do the action, Paul implies that “God” will do it. Alternate translation: “will God not consider his uncircumcision to be circumcision” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 2:26	gjuy		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἀκροβυστία αὐτοῦ & περιτομὴν	1	See how you translated **uncircumcision** and **circumcision** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-2:27	rkxz		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	**And** here could indicate that what follows is continuing the rhetorical question in the previous verse. If you choose to the translate the passage in this way, then replace the ending exclamation point with a question mark. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 2:27	lqz2		rc://*/ta/man/translate/grammar-connect-logic-result	κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία, τὸν νόμον τελοῦσα	1	If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “since he is fulfilling the law, the uncircumcised by nature will judge” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 2:27	tpno		rc://*/ta/man/translate/figs-nominaladj	ἡ & ἀκροβυστία	1	See how you translated this in the previous verse. (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 2:27	h2lj		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἐκ φύσεως ἀκροβυστία	1	If your language does not use an abstract noun for the idea of **nature**, you could express the same idea in another way. Alternate translation: “the naturally uncircumcised” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-2:27	zwh8		rc://*/ta/man/translate/figs-idiom	τελοῦσα	1	Here, **fulfilling** is an idiom that refers to fully obeying. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is fully obedient to” (See: [[rc://*/ta/man/translate/figs-idiom]])
+2:27	zwh8		rc://*/ta/man/translate/figs-idiom	τελοῦσα	1	Here, **fulfilling** is an idiom that refers to fully obeying. If it would be helpful in your language, you could express the meaning plainly. Alternate translation (without a comma preceding): “is fully obedient to” (See: [[rc://*/ta/man/translate/figs-idiom]])
 2:27	sv4b		rc://*/ta/man/translate/figs-explicit	διὰ γράμματος καὶ περιτομῆς	1	Here, **through** could mean: (1) the Jews will be judged despite having the **letter and circumcision**. Alternate translation: “despite having letter and circumcision” (2) the Jews will be judged while having the **letter and circumcision**. Alternate translation: “while having letter and circumcision” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:27	nxa1		rc://*/ta/man/translate/figs-metonymy	γράμματος	1	Paul is describing **the law** by association with the letters that make up **the law**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the written law code” or “God’s written law” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 2:27	lkll		rc://*/ta/man/translate/figs-abstractnouns	περιτομῆς	1	See how you translated **circumcision** in the previous two verses. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -370,7 +369,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:29	b6ag		rc://*/ta/man/translate/figs-explicit	ἐν τῷ κρυπτῷ Ἰουδαῖος	1	The word translated **secretly** refers to something that other people cannot see or that is hidden. The meaning here is the opposite of “visibly” in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “a Jew in an inward way not seen by others” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:29	u7b6		rc://*/ta/man/translate/figs-metonymy	Ἰουδαῖος	1	Here Paul uses **Jew** in the same way he did in the previous verse. See how you translated this word in the previous verse. (See: [[rc://*/ta/man/translate/figs-metonymy]])
 2:29	d1go		rc://*/ta/man/translate/figs-possession	περιτομὴ καρδίας	1	Paul is using the possessive form to describe a **circumcision** that is performed in **the heart**. If it would be helpful in your language, you could use a different expression. Alternate translation: “circumcision is performed in the heart” or “circumcision is an inward change” (See: [[rc://*/ta/man/translate/figs-possession]])
-2:29	hbiv		rc://*/ta/man/translate/figs-idiom	περιτομὴ καρδίας	1	The phrase **circumcision of the heart** is an idiom that refers to the change in thinking and attitude that happens when God saves a person. It can also be considered an inward mark of belonging to God’s people, just as circumcision was an outer mark of being Jewish. This expression first occurred in the Old Testament ([Deuteronomy 30:6](../deu/30/06.md); [Jeremiah 4:4](../jer/04/04.md)). If it would be helpful in your language, you could use an equivalent idiom or use plain language. See how you translated “this circumcision” in the previous verse. Alternate translation: “truly belonging to God’s people is by removal of sin” (See: [[rc://*/ta/man/translate/figs-idiom]])
+2:29	hbiv		rc://*/ta/man/translate/figs-idiom	περιτομὴ καρδίας	1	The phrase **circumcision of the heart** is an idiom that refers to the change in thinking and attitude that happens when God saves a person. It can also be considered an inward mark of belonging to God’s people, just as circumcision was an outer mark of being Jewish. This expression first occurred in the Old Testament ([Deuteronomy 30:6](../deu/30/06.md); [Jeremiah 4:4](../jer/04/04.md)). If it would be helpful in your language, you could use an equivalent idiom or use plain language. See how you translated “this circumcision” in the previous verse. Alternate translation: “truly belongs to God’s people by removal of sin” (See: [[rc://*/ta/man/translate/figs-idiom]])
 2:29	n4pp		rc://*/ta/man/translate/figs-metonymy	καρδίας	1	See how you translated this word in [1:21](../01/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 2:29	ffa3		rc://*/ta/man/translate/figs-explicit	ἐν Πνεύματι, οὐ γράμματι	1	Here, both occurrences of **in** indicate the means by which something happened. If it would be helpful in your language, you could state this explicitly. Alternate translation: “by means of the Spirit, not by means of the letter” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:29	kjc9		rc://*/ta/man/translate/figs-explicit	ἐν Πνεύματι	1	Here, **the Spirit** could refer to: (1) the Holy Spirit, who changes a person’s thoughts and attitude when God saves that person, as in the UST. (2) a person’s spirit, which would require interpreting **in** to refer to a place. Alternate translation: “in one’s spirit” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -420,7 +419,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:5	y0r5		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἀδικία ἡμῶν, Θεοῦ δικαιοσύνην	1	If your language does not use abstract nouns for the ideas of **unrighteousness** or **righteousness**, you could express these ideas in another way. Alternate translation: “how unrighteous we are … how righteous God is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 3:5	ho67		rc://*/ta/man/translate/figs-rquestion	μὴ ἄδικος ὁ Θεὸς, ὁ ἐπιφέρων τὴν ὀργήν?	1	In this sentence Paul is not asking for information, but is using this question here to express an objection that a Jew might have to what Paul said in the previous verse. This sentence is also the answer to the hypothetical question that precedes it. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “God certainly cannot be unrighteousness for imposing his wrath!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:5	v30z		rc://*/ta/man/translate/figs-infostructure	εἰ & ἡ ἀδικία ἡμῶν, Θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν? μὴ ἄδικος ὁ Θεὸς, ὁ ἐπιφέρων τὴν ὀργήν?	1	If it would be more natural in your language, you could combine the hypothetical conditional statement of the first sentence with the rhetorical question of the second sentence. Alternate translation: “if our unrighteousness commends the righteousness of God, then we certainly cannot say that God is unrighteousness for imposing his wrath!” (See: [[rc://*/ta/man/translate/figs-infostructure]])
-3:5	e9ux		rc://*/ta/man/translate/figs-metonymy	τὴν ὀργήν	1	Here Paul uses **wrath** to refer to the outcome of God’s **wrath**, which is judging and punishing people because they are unrighteous. See how you translated the same use of **wrath** in [1:18](../01/18.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+3:5	e9ux		rc://*/ta/man/translate/figs-metonymy	ὁ ἐπιφέρων τὴν ὀργήν	1	Here Paul uses **imposing his wrath** to refer to the outcome of God’s anger, which is carried out by judging and punishing people because they are unrighteous. See how you translated the same use of **wrath** in [1:18](../01/18.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 3:5	j631		rc://*/ta/man/translate/figs-aside	(κατὰ ἄνθρωπον λέγω.)	1	Paul could be saying this as an aside in order to show that he is not trying to challenge **the righteousness of God**. If this would be confusing in your language, you could add parentheses, as seen in the ULT, or use a natural way in your language to indicate an aside. Alternate translation: “I am reasoning like a human being” (See: [[rc://*/ta/man/translate/figs-aside]])
 3:5	sd4g		rc://*/ta/man/translate/figs-idiom	(κατὰ ἄνθρωπον λέγω.)	1	Here, the phrase **according to men** is an idiom meaning “the way people do” or “like a human being.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I speak based on how human beings perceive things” or “I speak according to mere human reasoning”(See: [[rc://*/ta/man/translate/figs-idiom]])
 3:6	gd5f		rc://*/ta/man/translate/figs-exclamations	μὴ γένοιτο	1	See how you translated this in [verse 4](../03/04.md). (See: [[rc://*/ta/man/translate/figs-exclamations]])
@@ -443,7 +442,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:8	vw1x		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	**And** here indicates that in this verse Paul continues speaking as if he were an unbelieving Jew and is challenging the statement he made in [verse 6](../03/06.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Furthermore” or “In addition” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 3:8	kb9d		rc://*/ta/man/translate/figs-infostructure	καὶ μὴ καθὼς βλασφημούμεθα, καὶ καθώς φασίν τινες ἡμᾶς λέγειν, ὅτι ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά?	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “And not, ‘Let us do evil, so that good may come,’ just as we are blasphemed and just as some affirm we say?” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 3:8	wr3g		rc://*/ta/man/translate/figs-ellipsis	καὶ μὴ	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “And why not say” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-3:8	pr4u		rc://*/ta/man/translate/figs-rquestion	μὴ & ὅτι ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά	1	In this sentence Paul is not asking for information, but is using an elided question here to emphasize that God could not judge the world if he were unrighteous. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you should say … ‘Let us do the evil things, so that the good things may come!’” (See: [[rc://*/ta/man/translate/figs-rquestion]])
+3:8	pr4u		rc://*/ta/man/translate/figs-rquestion	μὴ & ὅτι ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά	1	In this sentence Paul is not asking for information, but is using an elided question here (“And why not say”) to emphasize that God could not judge the world if he were unrighteous. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you should say … ‘Let us do the evil things, so that the good things may come!’” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:8	o3pz		rc://*/ta/man/translate/figs-aside	καθὼς βλασφημούμεθα, καὶ καθώς φασίν τινες ἡμᾶς λέγειν	1	Paul is saying this as an aside in order to show that people have been falsely accusing him of teaching that people should sin in order to show how good God is. If this would be confusing in your language, you could add parentheses like the ULT or use a natural way in your language to indicate an aside. Alternate translation: “Some people blaspheme us and affirm that we are saying such things” (See: [[rc://*/ta/man/translate/figs-aside]])
 3:8	veic		rc://*/ta/man/translate/figs-exclusive	βλασφημούμεθα & ἡμᾶς	1	When Paul says **we** and **us**, he could be (1) speaking only of himself in a formal manner. Alternate translation: “I am blasphemed … me” (2) speaking of himself and all other Christians. Alternate translation: “we Christians are blasphemed … us” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 3:8	klaa		rc://*/ta/man/translate/figs-activepassive	βλασφημούμεθα	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people blaspheme us” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -477,7 +476,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:12	b3g1		rc://*/ta/man/translate/figs-abstractnouns	χρηστότητα	1	If your language does not use an abstract noun for the idea of **kindness**, you could express the same idea in a different way. Alternate translation: “what is kind” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 3:13	xr4g		rc://*/ta/man/translate/figs-quotemarks	τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν; ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν	1	These two sentences are a quotation from [Psalm 5:10](../psa/005/010.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 3:13	c7rh		rc://*/ta/man/translate/figs-parallelism	τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν; ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν; ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν	1	These three sentences mean the same thing. Paul says the same thing three times, in slightly different ways, to show how harmful the words are that these people say. If it would be helpful in your language, you could combine the phrases into one. Alternate translation: “The things they say are deadly, deceptive, and damaging” (See: [[rc://*/ta/man/translate/figs-parallelism]])
-3:13	nmrs		rc://*/ta/man/translate/figs-genericnoun	ὁ λάρυγξ αὐτῶν	1	Paul quotes David speaking of these people’s throats in general, not of one particular **throat**. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “throats” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
+3:13	nmrs		rc://*/ta/man/translate/figs-genericnoun	ὁ λάρυγξ αὐτῶν	1	Paul quotes David speaking of these people’s throats in general, not of one particular **throat**. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “Each of their throats” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
 3:13	sx6y		rc://*/ta/man/translate/figs-metonymy	ὁ λάρυγξ αὐτῶν	1	Here Paul quotes David using **throat** to describe something people would say by using their throats to say it. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “What they say” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 3:13	bbq5		rc://*/ta/man/translate/figs-metaphor	τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν	1	Paul quotes David using **opened grave** to describe these people’s **throat** as if it were a deep hole containing rotting corpses. He means that the things these people say are morally corrupt and offend God. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “Their words express moral corruption” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 3:13	pemg		rc://*/ta/man/translate/figs-metonymy	ταῖς γλώσσαις αὐτῶν	1	Here Paul quotes David using **tongues** to describe something people would say to deceive someone, using their tongues to say it. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “with what they say” (See: [[rc://*/ta/man/translate/figs-metonymy]])