Fix verse reference format

tn_1PE.tsv

@@ -22,7 +22,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 1:2	iam1		rc://*/ta/man/translate/figs-abstractnouns	χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη	1	If it would be helpful in your language, you could express the abstract nouns **Grace** and **peace** by stating the ideas behind them with equivalent expressions. Alternate translation: “May God multiply his kind acts to you and give you a more peaceful spirit” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:2	z7df		rc://*/ta/man/translate/figs-metaphor	χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη	1	Peter speaks of **Grace** and **peace** as if they were objects that could increase in size or number. If this is confusing in your language, you can use a different metaphor that means that these things will increase, or use plain language. Alternate translation: “May grace and peace increase in your lives” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:2	gj71		rc://*/ta/man/translate/figs-activepassive	χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη	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: “May God multiply grace and peace to you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-1:3-5	y6aq				0	# General Information:\n\nPeter begins to talk about the believers’ salvation and faith. [Verses 3–5](../01/03.md) are one sentence, but you may need to divide them into shorter sentences in your language.
+1:3-5	y6aq				0	# General Information:\n\nPeter begins to talk about the believers’ salvation and faith. [1:3–5](../01/03.md) are one sentence, but you may need to divide them into shorter sentences in your language.
 1:3	l4vi		rc://*/ta/man/translate/figs-declarative	εὐλογητὸς	1	Peter is using a statement to give an exhortation. If this is confusing in your language, you can use a more natural form for exhortation. Alternate translation: “Let us bless” or “Let us praise” (See: [[rc://*/ta/man/translate/figs-declarative]])
 1:3	z6wk		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατὴρ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 1:3	cyf6		rc://*/ta/man/translate/figs-exclusive	ἡμῶν & ἡμᾶς	1	The words **our** and **us** are inclusive. They refer to Peter and those believers to whom he is writing. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
@@ -43,7 +43,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 1:5	gj5s		rc://*/ta/man/translate/figs-abstractnouns	εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι	1	If your language does not use an abstract noun for the idea of **salvation**, you can express the same idea in another way. Alternate translation: “for the time when God saves you, which is ready to be revealed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:5	g4rb		rc://*/ta/man/translate/figs-activepassive	ἑτοίμην ἀποκαλυφθῆναι	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: “that God is ready to reveal” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 1:5	xsp2		rc://*/ta/man/translate/figs-explicit	ἐν καιρῷ ἐσχάτῳ	1	Here, **the last time** refers to “the day of the Lord,” which is the time when Jesus returns to the world to judge everyone and vindicate those who believe in him. (See: [[rc://*/tw/dict/bible/kt/dayofthelord]]) If it would be helpful to your readers, you could express this explicitly. Alternate translation: “in the last time, when Jesus returns and judges everyone” (See: [[rc://*/ta/man/translate/figs-explicit]])
-1:6	p1ta		rc://*/ta/man/translate/writing-pronouns	ἐν ᾧ	1	Here, **this** could refer to: (1) the “last time” referred to at the end of the previous verse. Alternate translation: “About this last time” (2) everything described in [verses 3–5](../01/03.md). Alternate translation: “In all of this that I have said” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+1:6	p1ta		rc://*/ta/man/translate/writing-pronouns	ἐν ᾧ	1	Here, **this** could refer to: (1) the “last time” referred to at the end of the previous verse. Alternate translation: “About this last time” (2) everything described in [1:3–5](../01/03.md). Alternate translation: “In all of this that I have said” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 1:6	hy8d		rc://*/ta/man/translate/grammar-connect-logic-result	ἐν ᾧ ἀγαλλιᾶσθε	1	**In** here introduces the reason why Peter’s readers rejoice. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “On account of this you greatly rejoice” or “Because of this you greatly rejoice” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 1:6	dtvb		rc://*/ta/man/translate/grammar-connect-condition-fact	ἄρτι, εἰ δέον λυπηθέντες	1	Peter 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 think that what Peter is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “if now it is necessary, and it is, to have been distressed” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
 1:6	a2bq		rc://*/ta/man/translate/figs-activepassive	ὀλίγον ἄρτι, εἰ δέον λυπηθέντες ἐν ποικίλοις πειρασμοῖς	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: “if now it is necessary for various trials to distress you a little while” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -72,7 +72,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 1:12	yzqk		rc://*/ta/man/translate/figs-activepassive	ἀποσταλέντι ἀπ’ οὐρανοῦ	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, as in the UST. (See: [[rc://*/ta/man/translate/figs-activepassive]])
 1:12	lyzl		rc://*/ta/man/translate/figs-explicit	εἰς ἃ	1	Here, **things** refers to what God had revealed to the prophets and some evangelists had proclaimed to Peter’s readers. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “into which things God revealed to the prophets and which were declared to you” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:12	xi4d		rc://*/ta/man/translate/figs-metaphor	εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι	1	Peter uses **look** to refer to getting a clearer understanding of what God has revealed about salvation. This does not mean that the angels do not understand salvation at all. If this might confuse your readers, you could state the meaning plainly. Alternate translation: “things which angels desire to understand more clearly” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-1:13	bjg9		rc://*/ta/man/translate/grammar-connect-words-phrases	διὸ	1	**Therefore** here refers back to everything that Peter has written in [verses 1–12](../01/01.md). If it might be helpful to your readers, you could state this concisely. Alternate translation: “Since all these things I have just written are true” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+1:13	bjg9		rc://*/ta/man/translate/grammar-connect-words-phrases	διὸ	1	**Therefore** here refers back to everything that Peter has written in [1:1–12](../01/01.md). If it might be helpful to your readers, you could state this concisely. Alternate translation: “Since all these things I have just written are true” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 1:13	zvgh		rc://*/ta/man/translate/figs-declarative	ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν, νήφοντες, τελείως ἐλπίσατε	1	The clauses **having girded up the loins of your mind** and **being sober** could indicate: (1) two commands in addition to the command to **hope fully** that occurs in the next phrase. Alternate translation: “gird up the loins of your mind, be sober, hope fully” (2) two actions that are means by which Peter wants his readers to obey the command to **hope fully**. Alternate translation: “hope fully, by having girded up the loins of your mind and by being sober” (See: [[rc://*/ta/man/translate/figs-declarative]])
 1:13	u87y		rc://*/ta/man/translate/figs-idiom	ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν	1	Girding up **the loins** is an idiom that means to prepare to work hard. It comes from the custom of tucking the bottom of one’s robe into a belt around the waist in order to move with ease. If this might confuse your readers, you could state the meaning plainly. Alternate translation: “having prepared your minds for action” (See: [[rc://*/ta/man/translate/figs-idiom]])
 1:13	i56f		rc://*/ta/man/translate/figs-metaphor	νήφοντες	1	Here Peter uses **sober** to refer to mental clarity and alertness. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “thinking clearly” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -254,8 +254,8 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 2:25	jkfu		rc://*/ta/man/translate/figs-activepassive	ἐπεστράφητε	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: “God has turned you back” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 2:25	i5lu		rc://*/ta/man/translate/figs-metaphor	τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν	1	Peter uses **shepherd** and **overseer** to refer to Jesus. Just as a **shepherd** protects his sheep and an **overseer** takes care of his workers, Jesus protects and takes care of those who trust in him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the one who protects and takes care of your souls” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:25	z6q2		rc://*/ta/man/translate/figs-synecdoche	τῶν ψυχῶν ὑμῶν	1	See how you translated **souls** in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
-3:intro	cqf4				0	# 1 Peter 3 General Notes\n\n## Structure and Formatting\n\n1. How believers should act toward other people (2:11–3:12)\n2. How believers should endure suffering (3:13–4:6)\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 that is quoted from the Old Testament in [verses 10–12](../03/10.md).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the spirits in prison”\n\n[3:19](../03/19.md) states that Jesus went and proclaimed to “the spirits in prison,” but does not mention what Jesus proclaimed or who those spirits are. [3:20](../03/20.md) states that these spirits disobeyed God during the time of Noah. Many scholars think that this means one of the following three meanings, each of which will be discussed in the notes for verses [19](../03/19.md) and [20](../03/20.md): (1) The spirits are demons who were imprisoned by God because they did something evil during Noah’s time (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)). [3:19](../03/19.md) then means that Jesus went to the place where they are imprisoned and proclaimed his victory to them at some time between his death on the cross and his return to heaven. (2) The spirits are sinful human beings who died during the flood in Noah’s time, and the prison is the realm of the dead. [3:19](../03/19.md) then means that Jesus went to hell and proclaimed his victory to those dead people there at some time between his death and resurrection. (3) The spirits are sinful human beings who died during the flood in Noah’s time, but [3:19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.\n\n### “Baptism now saves you”\n\nIn [3:20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [3:21](../03/21.md) he states that the water is an “antitype” for baptism, which is a Christian ritual by which a person publicly identifies as a Christian. Then Peter makes the statement that baptism “now saves you.” Since the New Testament authors repeatedly state that God alone saves people and that no one can do any work to be saved, Peter’s statement cannot mean that a person can be saved by being baptized. Rather, Peter uses the word “baptism” to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [3:21](../03/21.md) that he is not referring to water baptism, which he describes as “the removal of dirt from the flesh.” Peter further states that the baptism he is referring to saves “through the resurrection of Jesus Christ,” which means that a person is saved by faith in Jesus, because Jesus rose from the dead.
-3:1	p454				0	# General Information:\n\nIn [verses 1–6](../03/01.md) Peter gives instructions specifically to women who are wives.
+3:intro	cqf4				0	# 1 Peter 3 General Notes\n\n## Structure and Formatting\n\n1. How believers should act toward other people (2:11–3:12)\n2. How believers should endure suffering (3:13–4:6)\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 that is quoted from the Old Testament in [3:10–12](../03/10.md).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the spirits in prison”\n\n[3:19](../03/19.md) states that Jesus went and proclaimed to “the spirits in prison,” but does not mention what Jesus proclaimed or who those spirits are. [3:20](../03/20.md) states that these spirits disobeyed God during the time of Noah. Many scholars think that this means one of the following three meanings, each of which will be discussed in the notes for verses [19](../03/19.md) and [20](../03/20.md): (1) The spirits are demons who were imprisoned by God because they did something evil during Noah’s time (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)). [3:19](../03/19.md) then means that Jesus went to the place where they are imprisoned and proclaimed his victory to them at some time between his death on the cross and his return to heaven. (2) The spirits are sinful human beings who died during the flood in Noah’s time, and the prison is the realm of the dead. [3:19](../03/19.md) then means that Jesus went to hell and proclaimed his victory to those dead people there at some time between his death and resurrection. (3) The spirits are sinful human beings who died during the flood in Noah’s time, but [3:19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.\n\n### “Baptism now saves you”\n\nIn [3:20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [3:21](../03/21.md) he states that the water is an “antitype” for baptism, which is a Christian ritual by which a person publicly identifies as a Christian. Then Peter makes the statement that baptism “now saves you.” Since the New Testament authors repeatedly state that God alone saves people and that no one can do any work to be saved, Peter’s statement cannot mean that a person can be saved by being baptized. Rather, Peter uses the word “baptism” to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [3:21](../03/21.md) that he is not referring to water baptism, which he describes as “the removal of dirt from the flesh.” Peter further states that the baptism he is referring to saves “through the resurrection of Jesus Christ,” which means that a person is saved by faith in Jesus, because Jesus rose from the dead.
+3:1	p454				0	# General Information:\n\nIn [3:1–6](../03/01.md) Peter gives instructions specifically to women who are wives.
 3:1	wp5p		rc://*/ta/man/translate/figs-metonymy	τινες ἀπειθοῦσιν τῷ λόγῳ	1	Here, **being disobedient to the word** could refer to: (1) refusing to believe the gospel message, as in [2:8](../02/08.md). Alternate translation: “some do not believe the message about Jesus” (2) disobeying the commands God gave in his word. Alternate translation: “some do not obey what God commands in his word” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 3:1	kbis		rc://*/ta/man/translate/figs-activepassive	κερδηθήσονται	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: “you will win them” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 3:1	bs56		rc://*/ta/man/translate/figs-idiom	κερδηθήσονται	1	Here, **won** is an idiom that means that the unbelieving husbands will become believers in Jesus. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “they will be persuaded to believe in Christ” (See: [[rc://*/ta/man/translate/figs-idiom]])
@@ -285,7 +285,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 3:7	n4rf		rc://*/ta/man/translate/figs-metaphor	συνκληρονόμοις χάριτος ζωῆς	1	Peter speaks of **the grace of life** as if it were something that people inherit. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “those who will experience the grace of life together” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 3:7	quba		rc://*/ta/man/translate/figs-possession	χάριτος ζωῆς	1	Peter is using the possessive form to describe **grace** that is **life**. The word **grace** refers to a gracious gift and **life** refers to eternal **life**. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “of the gracious gift, namely, eternal life” (See: [[rc://*/ta/man/translate/figs-possession]])
 3:7	dwm6		rc://*/ta/man/translate/figs-activepassive	εἰς τὸ μὴ ἐνκόπτεσθαι τὰς προσευχὰς ὑμῶν	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: “so that nothing will hinder your prayers” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-3:8	nk97				0	# General Information:\n\nIn [verses 8–12](../03/08.md) Peter writes instructions to all believers.
+3:8	nk97				0	# General Information:\n\nIn [3:8–12](../03/08.md) Peter writes instructions to all believers.
 3:8	f5y7			ὁμόφρονες	1	Alternate translation: “have the same opinion and be” or “have the same attitude and be”
 3:8	tzgc		rc://*/ta/man/translate/figs-gendernotations	φιλάδελφοι	1	Although **brothers** is masculine, Peter is using the phrase **loving as brothers** in a generic sense to refer to the kind of love that all believers should have for other believers. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “loving as fellow believers” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 3:9	z5u3		rc://*/ta/man/translate/figs-metaphor	μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ, ἢ λοιδορίαν ἀντὶ λοιδορίας	1	Peter uses **paying back** to refer to responding to the actions of another person as if one was returning money to that person for those actions. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “not doing evil to someone who does evil to you or insulting someone who insults you” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -309,7 +309,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 3:12	es9n		rc://*/ta/man/translate/figs-synecdoche	πρόσωπον δὲ Κυρίου ἐπὶ	1	Here, **face** refers to the Lord himself. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “But the Lord is against” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 3:12	t22b		rc://*/ta/man/translate/figs-idiom	πρόσωπον δὲ Κυρίου ἐπὶ	1	Here, **the face** being **against** someone is an idiom that refers to one person opposing another person. If this might confuse your readers, you could express the meaning plainly or use a similar idiom in your language. Alternate translation: “but the Lord opposes” (See: [[rc://*/ta/man/translate/figs-idiom]])
 3:12	gw7w		rc://*/ta/man/translate/figs-quotemarks	ποιοῦντας κακά	1	After this phrase, Peter also ends his quotation from the book of Psalms. If you decided in [3:10](../03/10.md) to mark this as a quotation, indicate that ending here with whatever punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
-3:13	wkw4			Connecting Statement:	0	# Connecting Statement:\n\nIn [verses 13–22](../03/13.md) Peter teaches the believers how to behave when unbelievers persecute them.
+3:13	wkw4			Connecting Statement:	0	# Connecting Statement:\n\nIn [3:13–22](../03/13.md) Peter teaches the believers how to behave when unbelievers persecute them.
 3:13	e1ma		rc://*/ta/man/translate/figs-rquestion	τίς ὁ κακώσων ὑμᾶς, ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε?	1	Peter is not asking for information, but is using the question form here to emphasize that it is unlikely that someone would harm them if they did good things. 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: “no one will harm you if you become zealous ones of the good” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:13	e8li		rc://*/ta/man/translate/figs-possession	τοῦ ἀγαθοῦ ζηλωταὶ	1	Peter is using the possessive form to describe people who are **zealous** about doing **good** deeds. If this is not clear in your language, you could use a different expression. Alternate translation: “ones zealous to do good deeds” (See: [[rc://*/ta/man/translate/figs-possession]])
 3:14	f6ch		rc://*/ta/man/translate/figs-abstractnouns	πάσχοιτε διὰ δικαιοσύνην	1	If your language does not use an abstract noun for the idea of **righteousness**, you can express the same idea in another way. Alternate translation: “you might suffer because you do what is right” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -357,7 +357,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 3:22	ldrw		rc://*/ta/man/translate/figs-explicit	ὅς ἐστιν ἐν δεξιᾷ Θεοῦ	1	In this culture, the place at the **right** side of a ruler was a position of honor. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “who is at the place of honor next to God” (See: [[rc://*/ta/man/translate/figs-explicit]])
 3:22	q72i		rc://*/ta/man/translate/figs-doublet	ὑποταγέντων αὐτῷ ἀγγέλων, καὶ ἐξουσιῶν, καὶ δυνάμεων	1	The words **angels**, **authorities**, and **powers** are all terms for the ranks of supernatural beings, both angelic and demonic. If your language does not have three different terms for rulers or authorities, you can combine them. Alternate translation: “all types of supernatural beings having been subjected to him” (See: [[rc://*/ta/man/translate/figs-doublet]])
 3:22	f6jq		rc://*/ta/man/translate/figs-activepassive	ὑποταγέντων αὐτῷ ἀγγέλων, καὶ ἐξουσιῶν, καὶ δυνάμεων	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: “God having subjected angels and authorities and powers to him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-4:intro	zh5n				0	# 1 Peter 4 General Notes\n\n## Structure and Formatting\n\n1. How believers should endure suffering (3:13–4:6)\n2. How believers should act because the end is near (4:7–11)\n3. How believers should respond to trials (4:12–19)\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 that is quoted from the Old Testament in [4:18](../04/18.md).\n\n## Special Concepts in this Chapter\n\n### Ungodly Gentiles\n\nAlthough the term “Gentiles” usually refers to people who are not Jewish, in [4:3](../04/03.md) Peter uses “Gentiles” to refer to all ungodly people who are not Jews. It does not include Gentiles who have become Christians. Actions like “licentiousness, lusts, drunkenness, carousing, drinking parties, and lawless idolatry” were typical of ungodly Gentiles. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Let him” and “Let those”\n\nIn [verses 16–19](../04/16.md) Peter uses these phrases to tell his readers what he wants them to do. Although they are commands that he wants his readers to obey, it is as if he were telling one person what he wants other people to do. If it would be clearer in your language, you could translate these as commands, like the UST does.
+4:intro	zh5n				0	# 1 Peter 4 General Notes\n\n## Structure and Formatting\n\n1. How believers should endure suffering (3:13–4:6)\n2. How believers should act because the end is near (4:7–11)\n3. How believers should respond to trials (4:12–19)\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 that is quoted from the Old Testament in [4:18](../04/18.md).\n\n## Special Concepts in this Chapter\n\n### Ungodly Gentiles\n\nAlthough the term “Gentiles” usually refers to people who are not Jewish, in [4:3](../04/03.md) Peter uses “Gentiles” to refer to all ungodly people who are not Jews. It does not include Gentiles who have become Christians. Actions like “licentiousness, lusts, drunkenness, carousing, drinking parties, and lawless idolatry” were typical of ungodly Gentiles. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Let him” and “Let those”\n\nIn [4:16–19](../04/16.md) Peter uses these phrases to tell his readers what he wants them to do. Although they are commands that he wants his readers to obey, it is as if he were telling one person what he wants other people to do. If it would be clearer in your language, you could translate these as commands, like the UST does.
 4:1	b8d4		rc://*/ta/man/translate/grammar-connect-words-phrases	οὖν	1	**Therefore** here refers back to what Peter has said about Jesus’ suffering in [3:18](../03/18.md). If it might help your readers, you could express this explicitly. Alternate translation: “Considering what I have written about Christ’s suffering” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 4:1	ess6		rc://*/ta/man/translate/figs-metonymy	σαρκὶ & σαρκὶ	1	Here, **flesh** refers to the human body, which is made of flesh. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “in the body … in the body” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 4:1	p2rv		rc://*/ta/man/translate/figs-metaphor	ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε	1	Here Peter uses **arm yourselves** to refer to preparing one’s mind for something. As soldiers get their weapons ready for battle, so should Christians be mentally prepared to suffer for their faith. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “prepare your minds with the same way of thinking” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -431,8 +431,8 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 4:19	qm3u		rc://*/ta/man/translate/figs-synecdoche	τὰς ψυχὰς	1	See how you translated **souls** in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 4:19	g1r6			ἐν ἀγαθοποιΐᾳ	1	Alternate translation: “while doing good” or “while continuing to do good deeds”
 5:intro	a6d9				0	# 1 Peter 5 General Notes\n\n## Structure and Formatting\n\n1. How believers should interact with one another (5:1–11)\n2. Conclusion (5:12–14)\n\n## Special Concepts in this Chapter\n\n### Lion\n\nOther animals are usually afraid of lions because they are fast and strong, and they eat almost every other kind of animal. They also eat people. Satan wants to make God’s people afraid, so Peter uses the simile of a lion to teach his readers that Satan can harm their bodies, but if they trust in God and obey him, they will always be God’s people, and God will care for them. (See: [[rc://*/ta/man/translate/figs-simile]])\n\n### Babylon\n\nBabylon was the evil nation that had destroyed Jerusalem, taken the Jews away from their homes, and ruled over them. In other places in Scripture, the authors use Babylon as a metaphor for the enemies of God’s people. In [5:13](../05/13.md) Peter uses Babylon as a metaphor for the nation that was persecuting the Christians to whom he was writing. Most scholars believe that here Peter is referring to Rome because the Romans were severely persecuting Christians there at that time. (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/ta/man/translate/figs-metaphor]])
-5:1	s8fr				0	# General Information:\n\nIn [verses 1–4](../05/01.md) Peter speaks directly to men who are leaders in the churches.
-5:1	m4xr		rc://*/ta/man/translate/figs-explicit	πρεσβυτέρους & ὁ συνπρεσβύτερος	1	In [verses 1–5](../05/01.md) the words **elder** and **elders** refer specifically to church leaders, who were often older men. Here these words do not refer to old men in general. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the fellow church leader … the church leaders” (See: [[rc://*/ta/man/translate/figs-explicit]])
+5:1	s8fr				0	# General Information:\n\nIn [5:1–4](../05/01.md) Peter speaks directly to men who are leaders in the churches.
+5:1	m4xr		rc://*/ta/man/translate/figs-explicit	πρεσβυτέρους & ὁ συνπρεσβύτερος	1	In [5:1–5](../05/01.md) the words **elder** and **elders** refer specifically to church leaders, who were often older men. Here these words do not refer to old men in general. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the fellow church leader … the church leaders” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:1	n3em		rc://*/ta/man/translate/figs-abstractnouns	μάρτυς τῶν τοῦ Χριστοῦ παθημάτων	1	If your language does not use abstract nouns for the ideas of **witness** and **sufferings**, you can express the same ideas in another way. Alternate translation: “one who has witnessed Christ suffer in many ways” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:1	a6ve		rc://*/ta/man/translate/figs-activepassive	τῆς μελλούσης ἀποκαλύπτεσθαι δόξης	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: “in the glory that God is about to reveal” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 5:1	wead		rc://*/ta/man/translate/figs-abstractnouns	τῆς & δόξης	1	If your language does not use an abstract noun for the idea of **glory**, you can express the same idea in another way. Alternate translation: “in the glorious nature of Christ” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -447,7 +447,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 5:3	xwr3		rc://*/ta/man/translate/figs-abstractnouns	τῶν κλήρων	1	If your language does not use an abstract noun for the idea of **portion**, you can express the same idea in another way. Alternate translation: “those who are assigned to you” or “those whom God has apportioned to you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:3	n485		rc://*/ta/man/translate/figs-possession	τύποι γινόμενοι τοῦ ποιμνίου	1	Peter is using the possessive form to describe **examples** that are for **the flock**. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “being examples for the flock” (See: [[rc://*/ta/man/translate/figs-possession]])
 5:3	vg31		rc://*/ta/man/translate/figs-metaphor	τοῦ ποιμνίου	1	See how you translated **flock** in the previous verse. (See: [[rc://*/ta/man/translate/figs-metaphor]])
-5:4	oz14		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ	1	**And** here indicates that what follows is the result of obeying the commands that Peter gave in [verses 2–3](../05/02.md). Use a natural way in your language for introducing a result clause. Alternate translation: “As a result of doing these things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+5:4	oz14		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ	1	**And** here indicates that what follows is the result of obeying the commands that Peter gave in [5:2–3](../05/02.md). Use a natural way in your language for introducing a result clause. Alternate translation: “As a result of doing these things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:4	pfjr		rc://*/ta/man/translate/figs-explicit	τοῦ ἀρχιποίμενος	1	**Chief Shepherd** is a title for Jesus. If this might confuse your readers, you could express this explicitly. Alternate translation: “Jesus, the Chief Shepherd” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:4	td11		rc://*/ta/man/translate/figs-metaphor	τοῦ ἀρχιποίμενος	1	Here Peter speaks of Jesus as if he were a **Shepherd** who has authority over all the leaders of the assemblies of believers. Peter told those leaders to shepherd their flocks in [5:2](../05/02.md). Since **Chief Shepherd** is an important title for Jesus that connects to some prophecies about the Messiah in the Old Testament, you should keep the metaphor in your translation or use a simile. Alternate translation: “the one who is like a lead shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 5:4	qlek		rc://*/ta/man/translate/figs-activepassive	φανερωθέντος τοῦ ἀρχιποίμενος	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: “when the Chief Shepherd appears” or “when God reveals the Chief Shepherd” (See: [[rc://*/ta/man/translate/figs-activepassive]])

tn_JHN.tsv

@@ -246,7 +246,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 2:19	mp6i		rc://*/ta/man/translate/figs-imperative	λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν	1	This is an imperative, but it should be translated as introducing a hypothetical situation rather than as a command. Jesus is stating a hypothetical situation in which the event in the second clause would happen if the event in the first clause took place. In this case, Jesus would certainly **raise** the **temple** up if the Jewish authorities were to **destroy** it. Alternate translation: “If you destroy this temple, then in three days I will raise it up” (See: [[rc://*/ta/man/translate/figs-imperative]])
 2:19	of4u		rc://*/ta/man/translate/figs-extrainfo	λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν	1	Here, John records Jesus using the words **Destroy** and **raise** to describe his killing and resurrection, as if tearing down and rebuilding a building. However, the Jewish leaders did not understand this and Jesus does not explain the metaphor to them. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
 2:20	qb4x		rc://*/ta/man/translate/figs-rquestion	σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν?	1	The Jewish leaders are using the question form for emphasis. They think that Jesus wants to tear down the temple and rebuild it in three days. If it would be helpful in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you cannot possibly rebuild it in three days!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-2:21-22	g6jx		rc://*/ta/man/translate/writing-endofstory		0	# General Information:\n\n[Verses 21–22](../02/21.md) are a comment John made about the story that was described in [2:13–20](../02/13.md). These verses tell about something that happened later. (See: [[rc://*/ta/man/translate/writing-endofstory]])
+2:21-22	g6jx		rc://*/ta/man/translate/writing-endofstory		0	# General Information:\n\n[2:21–22](../02/21.md) are a comment John made about the story that was described in [2:13–20](../02/13.md). These verses tell about something that happened later. (See: [[rc://*/ta/man/translate/writing-endofstory]])
 2:21	b440		rc://*/ta/man/translate/writing-pronouns	ἐκεῖνος δὲ ἔλεγεν	1	Here, **that one** refers to Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “But Jesus was speaking” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 2:22	oznm		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	**Therefore** indicates that in this verse John is giving the result of Jesus making the statement in [2:19](../02/19.md). If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “Because Jesus said this about his body” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 2:22	jejg		rc://*/ta/man/translate/figs-activepassive	ἠγέρθη ἐκ νεκρῶν	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 did the action, John implies that God did it. Alternate translation: “God raised him from the dead” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -408,7 +408,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 3:36	pzf5		rc://*/ta/man/translate/figs-explicit	οὐκ ὄψεται ζωήν	1	Here, **life** refers to eternal life, as indicated by the previous clause. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “will not see eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]])
 3:36	zy7u		rc://*/ta/man/translate/figs-abstractnouns	ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ’ αὐτόν	1	If your language does not use an abstract noun for the idea of **wrath**, you could express the same idea in another way. Alternate translation: “God will continue to be angry against him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:intro	j1hv				0	# John 4 General Notes\n\n## Structure and Formatting\n\n1. Jesus leaves Judea for Galilee (4:1–6)\n2. Jesus meets a Samaritan woman (4:7–14)\n3. Jesus teaches the Samaritan woman about worship (4:15–26)\n4. Jesus teaches his disciples about evangelism (4:27–38)\n5. Jesus’ ministry in Samaria (4:39–42)\n6. Jesus goes to Galilee (4:43–45)\n7. Jesus’ second sign: he heals an official’s son (4:46–54)\n\n[John 4:7–38](../04/07.md) forms one story centered on the teaching of Jesus as the “living water” who gives eternal life to all who believe in him. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n## Special Concepts in this Chapter\n\n### “It was necessary for him to pass through Samaria”\n\nJews avoided traveling through the region of Samaria, because Jews and Samaritans were longtime enemies who hated each other. So Jesus did what most Jews did not want to do. (See: [[rc://*/tw/dict/bible/names/samaria]])\n\n### “an hour is coming”\n\nJesus used these words to begin prophecies about events that could be shorter or longer than sixty minutes. In such instances, “hour” refers to a point in time when something happens, not a set length of time. For example, “an hour … when the true worshipers will worship the Father in spirit and truth” refers to the point in time when people begin to do so ([4:23](../04/23.md)).\n\n### The proper place of worship\n\nLong before Jesus came to earth, the Samaritan people had broken the law of Moses by setting up their own temple on Mount Gerizim ([4:20](../04/20.md)). Jesus explained to the Samaritan woman that in the near future it would no longer be important where people worshiped ([4:21–24](../04/21.md)).\n\n### Harvest\n\nHarvest refers to the time when people go out to get the food they have planted so they can bring it to their houses and eat it. Jesus used this as a metaphor to teach his followers that they need to go and tell other people about Jesus so those people can be part of God’s kingdom. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n### “The Samaritan woman”\n\nJohn probably told this story to show the difference between the Samaritan woman, who believed, and the Jews, who did not believe and would later kill Jesus. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “in spirit and truth”\n\nThe people who truly know who God is and enjoy worshiping him for who the Bible says he is are the ones who truly please him. The place where they worship him is not important.
-4:1	jum6		rc://*/ta/man/translate/writing-background		0	[Verses 1–6](../04/01.md) give the background to the next event, which is Jesus’ conversation with a Samaritan woman. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+4:1	jum6		rc://*/ta/man/translate/writing-background		0	[4:1–6](../04/01.md) give the background to the next event, which is Jesus’ conversation with a Samaritan woman. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 4:1	ci4n			Connecting Statement:	0	# Connecting Statement:\n\nJohn 4:1–3 is one long sentence. It may be necessary in your language to divide this long sentence into several shorter sentences.
 4:1	b1vc		rc://*/ta/man/translate/figs-infostructure	ὡς οὖν ἔγνω ὁ Ἰησοῦς ὅτι ἤκουσαν οἱ Φαρισαῖοι, ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ Ἰωάννης	1	If it would be natural in your language, you could change the order of these phrases. Alternate translation: “Now Jesus was making and baptizing more disciples than John. When he knew that the Pharisees had heard that he was doing this” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 4:1	h6ek		rc://*/ta/man/translate/writing-newevent	ὡς οὖν ἔγνω ὁ Ἰησοῦς	1	**Then** here introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later, when Jesus knew” (See: [[rc://*/ta/man/translate/writing-newevent]])
@@ -552,7 +552,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 4:54	k5x6			τοῦτο δὲ πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς	1	This verse is a comment about the events described in [4:46–53](../04/46.md). John wrote much about the miraculous signs Jesus did. This is the second of those signs. Alternate translation: “That was the second sign Jesus did”
 4:54	jvfs			σημεῖον	1	See how you translated the term **sign** in [2:11](../02/11.md). See also the discussion of signs in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracle”
 5:intro	qe17				0	# John 5 General Notes\n\n## Structure and Formatting\n\n1. Jesus’ third sign: he heals a paralyzed man (5:1–9)\n2. Jewish leaders oppose Jesus’ ministry (5:10–18)\n3. Jesus says he is equal with God (5:19–30)\n4. Jesus’ witnesses are John the Baptist, Jesus’ works, God, and the Scriptures (5:31–47)\n\n## Special Concepts in this Chapter\n\n### Healing water\n\nMany of the Jews believed that God would heal people who got into some of the pools in Jerusalem when the waters were “stirred up.” The man Jesus healed in this chapter was one of those people ([5:2–7](../05/02.md)).\n\n### Testimony\n\nIn the Bible, a testimony is what one person says about another person. What a person says about himself is not as important as what other people say about that person. In this chapter, Jesus tells the Jews that God had told them who Jesus was, so he did not need to tell them who he was ([5:34–37](../05/34.md)). This was because God had told the writers of the Old Testament what his Messiah would do, and Jesus had done everything they had written that he would do ([5:44–47](../05/44.md)).\n\n### The resurrection of life and the resurrection of judgment\n\nIn this chapter, Jesus mentions two resurrections, the resurrection of life and the resurrection of judgment ([5:28–29](../05/28.md)). Regarding the resurrection of life, God will make some people alive again, and they will live with him forever, because he gives them his grace. Regarding the resurrection of judgment, God will make some people alive again and they will live apart from him forever, because he will treat them justly.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The Son, the Son of God, and the Son of Man\n\nJesus refers to himself in this chapter as the “Son” ([5:19](../05/19.md)), the “Son of God” ([5:25](../05/25.md)), and the “Son of Man” ([5:27](../05/27.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://*/ta/man/translate/figs-123person]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([5:27](../05/27.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]])
-5:1	urn9		rc://*/ta/man/translate/writing-background		0	[Verses 1–4](../05/01.md) give background information about the setting of the story. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+5:1	urn9		rc://*/ta/man/translate/writing-background		0	[5:1–4](../05/01.md) give background information about the setting of the story. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 5:1	ea65		rc://*/ta/man/translate/writing-newevent	μετὰ ταῦτα	1	This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://*/ta/man/translate/writing-newevent]])
 5:1	z4th			ἀνέβη & εἰς Ἱεροσόλυμα	1	**Jerusalem** is located on the top of a hill. Therefore, roads to **Jerusalem** went **up**. If your language has a different word for going up a hill than for walking on level ground or going down a gill, you should use it here.
 5:2	h3w5			κολυμβήθρα	1	This **pool** was a large manmade hole in the ground that people filled with water and used for bathing. Sometimes they lined these pools with tiles or stones.
@@ -567,7 +567,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 5:7	kul6			εἰς τὴν κολυμβήθραν	1	See how you translated **pool** in verse [2](../05/02.md).
 5:7	u93g			ἄλλος πρὸ ἐμοῦ καταβαίνει	1	The man believed that only the first person to enter the water after the water stirred would be healed. If it would be helpful in your language, you could state this explicitly. Alternate translation: “another goes down before me and is healed”
 5:8	eqe4		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
-5:9	i4tk		rc://*/ta/man/translate/writing-background	δὲ & ἐκείνῃ τῇ ἡμέρᾳ	1	John uses the word **Now** to show that the words that follow provide background information for a new event in the story that takes place in [verses 10–13](../05/10.md). Use the natural form in your language for expressing background information. Alternate translation: “The day on which Jesus healed the man” (See: [[rc://*/ta/man/translate/writing-background]])
+5:9	i4tk		rc://*/ta/man/translate/writing-background	δὲ & ἐκείνῃ τῇ ἡμέρᾳ	1	John uses the word **Now** to show that the words that follow provide background information for a new event in the story that takes place in [5:10–13](../05/10.md). Use the natural form in your language for expressing background information. Alternate translation: “The day on which Jesus healed the man” (See: [[rc://*/ta/man/translate/writing-background]])
 5:10	ja3x		rc://*/ta/man/translate/figs-synecdoche	ἔλεγον οὖν οἱ Ἰουδαῖοι	1	Here, **the Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 5:10	qydu		rc://*/ta/man/translate/figs-activepassive	τῷ τεθεραπευμένῳ	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 did the action, John indicates who did the action in the previous verses. Alternate translation: “to the one whom Jesus had healed” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 5:10	xd9b			Σάββατόν ἐστιν	1	Your language might use an indefinite article rather than the definite article here, since the synagogue ruler is not speaking of a specific Sabbath. Alternate translation: “It is a Sabbath day”
@@ -889,7 +889,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 6:60	cp3k		rc://*/ta/man/translate/figs-rquestion	τίς δύναται αὐτοῦ ἀκούειν?	1	Here the disciples use the question form for emphasis. If this would be confusing in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “no one is able to listen to it!” or “it is too hard to listen to!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 6:61	rn8i		rc://*/ta/man/translate/figs-explicit	εἰδὼς δὲ ὁ Ἰησοῦς ἐν ἑαυτῷ	1	This phrase implies that Jesus had supernatural knowledge. It indicates that Jesus knew what his disciples were saying even though he did not hear what they said. If it would be helpful to your readers, your could state this explicitly. Alternate translation: “Even though no one told Jesus, he knew” or “Even though Jesus had not heard them, he was fully aware”(See: [[rc://*/ta/man/translate/figs-explicit]])
 6:61	g3z7		rc://*/ta/man/translate/figs-explicit	περὶ τούτου & τοῦτο	1	In this verse, **this** refers to what Jesus had just spoken to the crowd in verses [26–58](../06/26.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “about these teachings … what I teach” (See: [[rc://*/ta/man/translate/figs-explicit]])
-6:61	j2gj		rc://*/ta/man/translate/figs-you	ὑμᾶς	1	Here and throughout [verses 61–71](../06/61.md) **you** is plural and refers to Jesus’ disciples. If your language distinguishes between singular and plural second person pronouns, you should use the plural form of **you**. Alternate translation: “you disciples of mine” (See: [[rc://*/ta/man/translate/figs-you]])
+6:61	j2gj		rc://*/ta/man/translate/figs-you	ὑμᾶς	1	Here and throughout [6:61–71](../06/61.md) **you** is plural and refers to Jesus’ disciples. If your language distinguishes between singular and plural second person pronouns, you should use the plural form of **you**. Alternate translation: “you disciples of mine” (See: [[rc://*/ta/man/translate/figs-you]])
 6:62	r33r		rc://*/ta/man/translate/figs-ellipsis	ἐὰν & θεωρῆτε τὸν Υἱὸν τοῦ Ἀνθρώπου, ἀναβαίνοντα ὅπου ἦν τὸ πρότερον?	1	Here, John records Jesus using only one part of a conditional sentence. He leaves out the second part of the conditional sentence for emphasis. Many languages need to have both parts of a conditional sentence in order to make the sentence complete. If this is true for your language, you could supply the second clause from the previous verse. Alternate translation: “if you would see the Son of Man going up to where he was before, would it offend you?” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 6:62	v4tr		rc://*/ta/man/translate/figs-123person	τὸν Υἱὸν τοῦ Ἀνθρώπου, ἀναβαίνοντα ὅπου ἦν τὸ πρότερον	1	Jesus is speaking of himself in the third person. If it would be helpful in your language, you could translate this in the first person, as in the UST. (See: [[rc://*/ta/man/translate/figs-123person]])
 6:62	ibnq		rc://*/ta/man/translate/figs-explicit	τὸν Υἱὸν τοῦ Ἀνθρώπου	1	See how you translated this phrase in [1:51](../01/51.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -925,7 +925,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 6:71	z9yc		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn this verse John provides background information about what Jesus said in the previous verse. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 6:71	joha		rc://*/ta/man/translate/translate-names	Ἰούδαν Σίμωνος Ἰσκαριώτου	1	**Judas** and **Simon** are names of two men. This **Simon** is not the same as Simon Peter. **Iscariot** is a distinguishing term that most likely means he came from the village of Kerioth. (See: [[rc://*/ta/man/translate/translate-names]])
 6:71	lttr		rc://*/ta/man/translate/figs-nominaladj	τῶν δώδεκα	1	See how you translated **the Twelve** in verse [67](../06/67.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]])
-7:intro	l712				0	# John 7 General Notes\n\n## Structure and Formatting\n\n1. Jesus goes to Jerusalem for the Festival of Shelters (7:1–13)\n2. Jesus says his authority is from God (7:14–24)\n3. Jesus says he came from God (7:25–31)\n4. Jesus says he will return to God (7:32–36)\n5. Jesus says he is the living water (7:37–39)\n6. The people disagree about who Jesus is (7:40–44)\n7. The Jewish leaders disagree about who Jesus is (7:45–53)\n\nTranslators may wish to include a note at [7:53](../07/53.md) to explain to the reader why they have chosen or chosen not to translate [verses 7:53–8:11](../07/53.md). These verses are not in the best and oldest ancient manuscripts. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel.\n(See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### “Believing in him”\n\nA recurring theme in this chapter is the concept of believing Jesus to be the Messiah. Some people believed he was the Messiah, while others did not. Some were willing to recognize his power and even the possibility that he was a prophet, but most were unwilling to believe that he was the Messiah. (See: [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/prophet]])\n\n### “My time has not yet come”\n\nThis phrase and “his hour had not yet come” are used in this chapter to indicate that Jesus is in control of the events that are happening in his life.\n\n### “Living water”\n\nThis is an important metaphor used in the New Testament to refer to the Holy Spirit. See the discussion of this metaphor in the note about “living water” for [4:10](../04/10.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Important Figures of Speech in this Chapter\n\n### Prophecy\n\nIn [verses 33–34](../07/33.md) Jesus gives a prophecy about his return to heaven without explicitly indicating his statement as prophecy.\n\n### Irony\n\nNicodemus explains to the other Pharisees that the Law requires them to hear directly from a person before making a judgment about that person. The Pharisees in turn made a judgment about Jesus without speaking to Jesus.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Did not believe in him”\n\nJesus’ brothers did not believe that Jesus was the Messiah at the time the events in this chapter took place. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n### “The Jews”\n\nThis term is used in two different ways in this passage. It is used specifically to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([7:1](../07/01.md), [11](../07/11.md), [13](../07/13.md), [15](../07/15.md), [35](../07/35.md)). It is also used in [7:2](../07/02.md) to refer to Jewish people in general. The translator may wish to use the terms “Jewish leaders” and “Jewish people” to clarify this distinction.
+7:intro	l712				0	# John 7 General Notes\n\n## Structure and Formatting\n\n1. Jesus goes to Jerusalem for the Festival of Shelters (7:1–13)\n2. Jesus says his authority is from God (7:14–24)\n3. Jesus says he came from God (7:25–31)\n4. Jesus says he will return to God (7:32–36)\n5. Jesus says he is the living water (7:37–39)\n6. The people disagree about who Jesus is (7:40–44)\n7. The Jewish leaders disagree about who Jesus is (7:45–53)\n\nTranslators may wish to include a note at [7:53](../07/53.md) to explain to the reader why they have chosen or chosen not to translate [7:53–8:11](../07/53.md). These verses are not in the best and oldest ancient manuscripts. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel.\n(See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### “Believing in him”\n\nA recurring theme in this chapter is the concept of believing Jesus to be the Messiah. Some people believed he was the Messiah, while others did not. Some were willing to recognize his power and even the possibility that he was a prophet, but most were unwilling to believe that he was the Messiah. (See: [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/prophet]])\n\n### “My time has not yet come”\n\nThis phrase and “his hour had not yet come” are used in this chapter to indicate that Jesus is in control of the events that are happening in his life.\n\n### “Living water”\n\nThis is an important metaphor used in the New Testament to refer to the Holy Spirit. See the discussion of this metaphor in the note about “living water” for [4:10](../04/10.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Important Figures of Speech in this Chapter\n\n### Prophecy\n\nIn [7:33–34](../07/33.md) Jesus gives a prophecy about his return to heaven without explicitly indicating his statement as prophecy.\n\n### Irony\n\nNicodemus explains to the other Pharisees that the Law requires them to hear directly from a person before making a judgment about that person. The Pharisees in turn made a judgment about Jesus without speaking to Jesus.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Did not believe in him”\n\nJesus’ brothers did not believe that Jesus was the Messiah at the time the events in this chapter took place. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n### “The Jews”\n\nThis term is used in two different ways in this passage. It is used specifically to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([7:1](../07/01.md), [11](../07/11.md), [13](../07/13.md), [15](../07/15.md), [35](../07/35.md)). It is also used in [7:2](../07/02.md) to refer to Jewish people in general. The translator may wish to use the terms “Jewish leaders” and “Jewish people” to clarify this distinction.
 7:1	b99m		rc://*/ta/man/translate/writing-newevent	μετὰ ταῦτα	1	This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “some time later” (See: [[rc://*/ta/man/translate/writing-newevent]])
 7:1	r94g		rc://*/ta/man/translate/figs-synecdoche	οἱ Ἰουδαῖοι	1	Here and throughout this chapter, **the Jews** refers to the Jewish leaders. Apart from one exception in [7:2](../07/02.md), it does not refer to the Jewish people in general. See how you translated this term in [1:19](../01/19.md). Alternate translation: “the Jewish authorities” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 7:2	n2ud		rc://*/ta/man/translate/writing-background		0	In this verse John briefly stops telling about the events in the story in order to give background information about when the events happened. Use the natural form in your language for expressing background information. Alternate translation: “This event took place near the time of the Shelters Festival, the festival of the Jews” (See: [[rc://*/ta/man/translate/writing-background]])
@@ -1070,7 +1070,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 7:52	jm59		rc://*/ta/man/translate/figs-explicit	προφήτης ἐκ τῆς Γαλιλαίας οὐκ ἐγείρεται	1	The Jewish leaders believed that Jesus came **from Galilee** and that no **prophet** in the scriptures came **from Galilee**. Therefore, based on their reasoning, Jesus could not be a **prophet**. However, what they believed was incorrect. Jesus did not originally come from Galilee, but Bethlehem in Judea. Also, the prophet Jonah came **from Galilee** ([2 Kings 14:25](../2ki/14/25.md)) and [Isaiah 9:1–7](../isa/09/01.md) said that the Messiah would be a great light rising from Galilee. If your readers might not understand what the Jewish leaders are implying, you could state it explicitly. Alternate translation: “no prophet rises up from Galilee, so this man cannot be a true prophet” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:52	i0im			ἐγείρεται	1	Here, **rises up** means to appear. Alternate translation: “appears”
 7:53	s5fi		rc://*/ta/man/translate/translate-textvariants		0	# General Information:\n\nThe best early texts do not have [7:53–8:11](../07/53.md). The ULT has set them apart in square brackets ([ ]) to show that John probably did not include them in his original text. See the discussion of this textual issue in the General Notes to this chapter. (See: [[rc://*/ta/man/translate/translate-textvariants]])
-8:intro	e667				0	# John 8 General Notes\n\n## Structure and Formatting\n\n1. Jesus forgives the adulterous woman [8:1–11](../08/01.md)\n2. Jesus says he is the light of the world (8:12–20)\n3. Jesus says he came from above (8:21–30)\n4. Jesus says he frees people from sin (8:31–36)\n5. Jesus describes the true children of Abraham and the children of Satan (8:37–47)\n6. Jesus is greater than Abraham (8:48–59)\n\nTranslators may wish to include a note at [8:1](../08/01.md) to explain to the reader why they have chosen to translate or to not translate [verses 8:1–11](../08/01.md). [Verses 7:53–8:11](../07/53.md) are not in the best and oldest ancient manuscripts. Those ancient texts which do have these verses also have many differences between them, which are additional evidence that these verses were not originally in the Gospel of John. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### Light and darkness\n\nGenerally in John’s Gospel, light represents what is true and good and darkness represents what is false and evil. Similar to the discussion of light in [1:4–9](../01/04.md), in [8:12](../08/12.md) Jesus applies the light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. Jesus calls himself the Light of the World because he is the one who enables people to know God’s truth and goodness. (See: [[rc://*/tw/dict/bible/other/light]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase three times in this chapter ([8:24](../08/24.md), [28](../08/28.md), [58](../08/58.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://*/tw/dict/bible/kt/yahweh]]).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([8:28](../08/28.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]])
+8:intro	e667				0	# John 8 General Notes\n\n## Structure and Formatting\n\n1. Jesus forgives the adulterous woman [8:1–11](../08/01.md)\n2. Jesus says he is the light of the world (8:12–20)\n3. Jesus says he came from above (8:21–30)\n4. Jesus says he frees people from sin (8:31–36)\n5. Jesus describes the true children of Abraham and the children of Satan (8:37–47)\n6. Jesus is greater than Abraham (8:48–59)\n\nTranslators may wish to include a note at [8:1](../08/01.md) to explain to the reader why they have chosen to translate or to not translate [8:1–11](../08/01.md). [7:53–8:11](../07/53.md) are not in the best and oldest ancient manuscripts. Those ancient texts which do have these verses also have many differences between them, which are additional evidence that these verses were not originally in the Gospel of John. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### Light and darkness\n\nGenerally in John’s Gospel, light represents what is true and good and darkness represents what is false and evil. Similar to the discussion of light in [1:4–9](../01/04.md), in [8:12](../08/12.md) Jesus applies the light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. Jesus calls himself the Light of the World because he is the one who enables people to know God’s truth and goodness. (See: [[rc://*/tw/dict/bible/other/light]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase three times in this chapter ([8:24](../08/24.md), [28](../08/28.md), [58](../08/58.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://*/tw/dict/bible/kt/yahweh]]).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([8:28](../08/28.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]])
 8:1	mkz2		rc://*/ta/man/translate/translate-textvariants		0	# General Information:\n\nThe best early texts do not have [7:53–8:11](../07/53.md). The ULT has set them apart in square brackets ([ ]) to show that John probably did not include them in his original text. See the discussion of this textual issue in the General Notes to this chapter. (See: [[rc://*/ta/man/translate/translate-textvariants]])
 8:12	m4ma		rc://*/ta/man/translate/writing-newevent		0	In this verse Jesus begins speaking to a crowd near the treasury in the temple some time after the events of [John 7:1–52](../07/01.md). John does not mark the beginning of this new event. (See: [[rc://*/ta/man/translate/writing-newevent]])
 8:12	pvpr		rc://*/ta/man/translate/writing-quotations	πάλιν & αὐτοῖς ἐλάλησεν & λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “spoke to the people again, and he said” (See: [[rc://*/ta/man/translate/writing-quotations]])
@@ -1082,7 +1082,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 8:12	lvdg		rc://*/ta/man/translate/figs-explicit	τῆς ζωῆς	1	Here, **life** refers to eternal **life**. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:13	ih9h		rc://*/ta/man/translate/figs-explicit	σὺ περὶ σεαυτοῦ μαρτυρεῖς	1	The Pharisees assumed that their listeners understood that they were referring to Jesus testifying about himself without there being any other witnesses to confirm his **testimony**. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “You are testifying about yourself without any other witnesses” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:13	mrj6		rc://*/ta/man/translate/figs-explicit	ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής	1	The Pharisees are implying that the **testimony** of only one person **is not true** because of a rule in the law of Moses. According to [Deuteronomy 19:15](../deu/19/15.md), a statement had to be confirmed by at least two witnesses in order to be considered true in legal decisions. If your audience is not familiar with the law of Moses in the Old Testament, then you can state this explicitly. Alternate translation: “your testimony about yourself cannot be true because the law of Moses requires at least two witnesses” (See: [[rc://*/ta/man/translate/figs-explicit]])
-8:14	bh68		rc://*/ta/man/translate/figs-you	ὑμεῖς δὲ οὐκ οἴδατε	1	In [verses 14–20](../08/14.md) Jesus uses the plural form of **you** to indicate that he is speaking to the Pharisees. He is not speaking directly to those who believe in him. If this would confuse your readers, you could state this explicitly. Alternate translation: “but you Pharisees do not know” (See: [[rc://*/ta/man/translate/figs-you]])
+8:14	bh68		rc://*/ta/man/translate/figs-you	ὑμεῖς δὲ οὐκ οἴδατε	1	In [8:14–20](../08/14.md) Jesus uses the plural form of **you** to indicate that he is speaking to the Pharisees. He is not speaking directly to those who believe in him. If this would confuse your readers, you could state this explicitly. Alternate translation: “but you Pharisees do not know” (See: [[rc://*/ta/man/translate/figs-you]])
 8:15	k92s		rc://*/ta/man/translate/figs-metaphor	τὴν σάρκα	1	Here Jesus uses **the flesh** to refer to human standards. Such standards are superficial and based on the limitations of sinful human nature. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “standards limited by human nature” or “superficial human standards” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:15	j79i		rc://*/ta/man/translate/figs-ellipsis	ἐγὼ οὐ κρίνω οὐδένα	1	This could mean: (1) Jesus does not judge anyone in the same manner as the Pharisees, that is, **according to the flesh**. Alternate translation: “I do not judge anyone according to the flesh” (2) Jesus is not judging anyone at that time. Alternate translation: “I do not judge anyone at this time” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 8:16	ys2e		rc://*/ta/man/translate/figs-abstractnouns	ἡ κρίσις ἡ ἐμὴ	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “what I judge” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -1110,7 +1110,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 8:22	upxp		rc://*/ta/man/translate/figs-explicit	μήτι ἀποκτενεῖ ἑαυτὸν	1	John records the Jewish leaders using the form of a question in a way that expects a negative response but also expresses uncertainty about that response. If your language has a question form that assumes a negative response with uncertainty, you should use it here. Alternate translation: “Could it be possible that he will kill himself?” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:22	vskt		rc://*/ta/man/translate/figs-quotesinquotes	ὅτι λέγει, ὅπου ἐγὼ ὑπάγω ὑμεῖς, οὐ δύνασθε ἐλθεῖν	1	If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Is that why he says that where he goes, we will not be able to come” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
 8:22	mi1t			ὅπου ἐγὼ ὑπάγω ὑμεῖς, οὐ δύνασθε ἐλθεῖν	1	See how you translated this clause in the previous verse.
-8:23	oc6i		rc://*/ta/man/translate/figs-you	ὑμεῖς ἐκ τῶν κάτω ἐστέ	1	In [verses 23–30](../08/23.md) Jesus uses the plural form of **you** to indicate that he is speaking to the Jewish leaders. He is not speaking directly to those who believe in him. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “You Jewish authorities are from below” (See: [[rc://*/ta/man/translate/figs-you]])
+8:23	oc6i		rc://*/ta/man/translate/figs-you	ὑμεῖς ἐκ τῶν κάτω ἐστέ	1	In [8:23–30](../08/23.md) Jesus uses the plural form of **you** to indicate that he is speaking to the Jewish leaders. He is not speaking directly to those who believe in him. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “You Jewish authorities are from below” (See: [[rc://*/ta/man/translate/figs-you]])
 8:23	zug9		rc://*/ta/man/translate/figs-explicit	ὑμεῖς ἐκ τῶν κάτω ἐστέ	1	The phrase **from below** could refer to: (1) the origin of the subject. Alternate translation: “You came from the things below” (2) the place where the subject belongs. Alternate translation: “You belong to the things below” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:23	tg9d		rc://*/ta/man/translate/figs-explicit	τῶν κάτω	1	Here, John records Jesus using **the things below** to refer to **this world**. It does not refer to hell. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “You are from this lower world” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:23	a7ny		rc://*/ta/man/translate/figs-explicit	ἐγὼ ἐκ τῶν ἄνω εἰμί	1	The phrase **from the things above** could refer to: (1) the origin of the subject. Alternate translation: “I came from the things above” (2) the place where the subject belongs, which is heaven. Alternate translation: “I belong to the things above” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1137,8 +1137,8 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 8:29	w9cl		rc://*/ta/man/translate/figs-explicit	ὁ πέμψας με	1	Here, this phrase refers to God. See how you translated this phrase in [4:34](../04/34.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:29	vai4		rc://*/ta/man/translate/figs-metaphor	μετ’ ἐμοῦ	1	Here Jesus uses **with me** to refer to God’s help. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “helping me” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:30	ld9x		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ταῦτα αὐτοῦ λαλοῦντος	1	Here, John is describing something that happened at the same time as the other clause in the sentence. If this might confuse your readers, you could make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “At the time Jesus was saying these things” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
-8:31	tgat		rc://*/ta/man/translate/figs-synecdoche	τοὺς & Ἰουδαίους	1	In [verses 31–59](../08/31.md) **those Jews** could refer to: (1) some Jewish people from Judea who were in the temple courtyard with Jesus. Alternate translation: “those Judeans” (2) some of the Jewish leaders. Alternate translation: “those Jewish authorities” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
-8:31	f79h		rc://*/ta/man/translate/figs-you	ὑμεῖς	1	In [verses 31–59](../08/31.md) Jesus uses the plural form of **you** to indicate that he could be speaking to: (1) some Jewish people from Judea who were in the temple courtyard with Jesus. Alternate translation: “you Judeans” (2) some of the Jewish leaders. Alternate translation: “you Jewish authorities” (See: [[rc://*/ta/man/translate/figs-you]])
+8:31	tgat		rc://*/ta/man/translate/figs-synecdoche	τοὺς & Ἰουδαίους	1	In [8:31–59](../08/31.md) **those Jews** could refer to: (1) some Jewish people from Judea who were in the temple courtyard with Jesus. Alternate translation: “those Judeans” (2) some of the Jewish leaders. Alternate translation: “those Jewish authorities” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+8:31	f79h		rc://*/ta/man/translate/figs-you	ὑμεῖς	1	In [8:31–59](../08/31.md) Jesus uses the plural form of **you** to indicate that he could be speaking to: (1) some Jewish people from Judea who were in the temple courtyard with Jesus. Alternate translation: “you Judeans” (2) some of the Jewish leaders. Alternate translation: “you Jewish authorities” (See: [[rc://*/ta/man/translate/figs-you]])
 8:31	g752		rc://*/ta/man/translate/figs-idiom	μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ	1	The phrase **remain in my word** means to obey what **Jesus** said. If this might confuse your readers, you can express the meaning plainly. Alternate translation: “obey what I have said” (See: [[rc://*/ta/man/translate/figs-idiom]])
 8:32	esz8		rc://*/ta/man/translate/figs-personification	ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς	1	Jesus speaks of **truth** as though it were a person who could **free** someone. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “knowing the truth will cause you to be free” or “if you obey the truth, God will set you free” (See: [[rc://*/ta/man/translate/figs-personification]])
 8:32	xf9m		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀλήθειαν & ἡ ἀλήθεια	1	Here, **the truth** refers to what Jesus reveals about God, which would include his plan for forgiving sinful people through Jesus’ death on the cross. If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “what is true about God … those true things” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]).
@@ -1306,7 +1306,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 9:34	wo1z		rc://*/ta/man/translate/figs-activepassive	ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος	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. Alternate translation: “Your mother bore you completely in sins” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 9:34	mcm3		rc://*/ta/man/translate/figs-explicit	ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος	1	The Jewish leaders mention the formerly blind man being **born in sins** to imply that the **sins** of his parents had caused his blindness. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “You were born blind completely because of your parents’ sins” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:34	kl2x		rc://*/ta/man/translate/figs-metaphor	ἐξέβαλον αὐτὸν ἔξω	1	Here John uses **threw him out** to refer to him no longer being allowed to go into the synagogue and no longer belonging to the group of people who attend services at the synagogue. When people were thrown out of the synagogue, they were shunned by their local community. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “he was forbidden to enter the synagogue” or “he was forbidden to belong to the synagogue community” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-9:35	z6r9				0	# General Information:\n\nJesus finds the man whom he healed in ([verses 1–7](../09/01.md)) and begins to speak to him and the crowd.
+9:35	z6r9				0	# General Information:\n\nJesus finds the man whom he healed in ([9:1–7](../09/01.md)) and begins to speak to him and the crowd.
 9:35	amfh		rc://*/ta/man/translate/figs-metaphor	ἐξέβαλον αὐτὸν ἔξω	1	See how you translated a similar phrase in the previous verse. Alternate translation: “they had forbidden him from entering the synagogue” or “they had forbidden him from belonging to the synagogue community” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:35	mxkw		rc://*/ta/man/translate/figs-explicit	εὑρὼν αὐτὸν	1	Here, **found** implies that **Jesus** had first searched for the man. It does not mean that Jesus unintentionally or accidentally met the man at another time. If it would be more natural in your language, you could state this explicitly. Alternate translation: “having looked for him and found him” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:35	tw58		rc://*/ta/man/translate/figs-extrainfo	τὸν Υἱὸν τοῦ Ἀνθρώπου	1	Here Jesus refers to himself as the “Son of Man”. However, the formerly blind man did not realize that Jesus was speaking of himself, and Jesus does not explain the metaphor to him until verse [37](../09/37.md). Therefore, you do not need to explain that Jesus is speaking about himself here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
@@ -1320,13 +1320,13 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 9:39	t9vo		rc://*/ta/man/translate/grammar-connect-logic-result	ἵνα οἱ μὴ βλέποντες, βλέπωσιν; καὶ οἱ βλέποντες, τυφλοὶ γένωνται	1	Here, **so that** could indicate that: (1) the rest of the verse is the result of Jesus’ **judgment**, which may require starting a new sentence. Alternate translation: “The result of my judgment will be that those not seeing might see and those seeing might become blind” (2) the rest of the verse is an explanation of the **judgment** Jesus mentioned at the beginning of the verse, which may also require starting a new sentence. Alternate translation: “That judgment is that those not seeing might see and those seeing might become blind” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 9:40	d8mm		rc://*/ta/man/translate/figs-rquestion	μὴ καὶ ἡμεῖς τυφλοί ἐσμεν?	1	Several **Pharisees** are using a rhetorical question here to emphasize that they do not think that they are spiritually blind. 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: “We surely are not also blind!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 9:40	c8zs		rc://*/ta/man/translate/figs-metaphor	μὴ καὶ ἡμεῖς τυφλοί ἐσμεν?	1	Here the Pharisees use **blind** to refer to not knowing God’s truth. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “We are not also ignorant of God’s truth, are we?” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-9:41	rh3l		rc://*/ta/man/translate/figs-metaphor	εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν	1	See how you translated **blind** in [verses 39–40](../09/39.md). Alternate translation: “If you did not know God’s truth, you would have no sin” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+9:41	rh3l		rc://*/ta/man/translate/figs-metaphor	εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν	1	See how you translated **blind** in [9:39–40](../09/39.md). Alternate translation: “If you did not know God’s truth, you would have no sin” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:41	bj0s		rc://*/ta/man/translate/figs-metaphor	οὐκ ἂν εἴχετε ἁμαρτίαν & ἡ ἁμαρτία ὑμῶν μένει	1	In these two phrases, Jesus speaks of **sin** as if it were an object that a person could possess or that could remain with a person. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “you would not be sinful … You are still sinful” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:41	jmq7		rc://*/ta/man/translate/figs-metaphor	λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει	1	See how you translated **see** in [9:39](../09/39.md). Alternate translation: “you say, ‘We know God’s truth.’ Your sin remains” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:41	ch0y		rc://*/ta/man/translate/figs-quotesinquotes	λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει	1	If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “you say that you see, so your sin remains” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
 10:intro	e8mb				0	# John 10 General Notes\n\n## Structure and Formatting\n\n1. Jesus tells the Parable of the Sheep Pen (10:1–6)\n2. Jesus says he is the gate of the sheep pen (10:7–10)\n3. Jesus says he is the Good Shepherd (10:11–18)\n4. The Jewish leaders disagree about who Jesus is (10:19–21)\n5. Jesus says he is God at the Festival of Dedication (10:22–42)\n\n## Special Concepts in this Chapter\n\n### Blasphemy\n\nBlasphemy is when a person claims that he is God or claims that God has told him to speak when God has not told him to speak. The law of Moses commanded the Israelites to kill blasphemers by throwing stones at them until they died. When Jesus said, “I and the Father are one,” the Jews thought he was blaspheming, so they picked up stones to kill him. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nParables were short stories that Jesus told so that people who wanted to believe in him could easily understand the lesson he was trying to teach them. People who did not want to believe in him would not be able to understand the message ([10:1–6](../10/01.md)).\n\n### Sheep\n\nJesus spoke metaphorically of people as sheep because sheep do not see well, do not think well, often walk away from those who care for them, and cannot defend themselves when other animals attack them. God’s people are similar to sheep in that they also are weak and do foolish things like rebelling against God. (See: [[rc://*/tw/dict/bible/other/sheep]])\n\n### Sheep pen\n\nA sheep pen was a space with a stone wall around it in which shepherds would keep their sheep for periods of time, such as over night. There were large sheep pens in which multiple flocks were kept, and also smaller sheep pens for a single flock. Once they were inside the sheep pen, the sheep could not run away, and animals and thieves could not easily get inside to kill or steal them. In [10:1–5](../10/01.md), Jesus uses the sheep pen as a metaphor for the people of Israel. Out of the “sheep pen” of the Jewish people, Jesus calls his first “sheep.”\n\n### Laying down and taking up life\n\nJesus speaks of his life as if it were a physical object that he could: (1) lay down on the ground, which is a metaphor for dying, or (2) pick up again, which is a metaphor for becoming alive again.
-10:1-5	gzd8		rc://*/ta/man/translate/figs-parables		0	# General Information:\n\nIn [verses 1–5](../10/01.md), Jesus speaks a parable, which he then uses for teaching purposes in [verses 7–18](../10/07.md). Here, the “shepherd” is a metaphor for Jesus and “sheep” is a metaphor for people. “His own sheep” are the people who follow Jesus, and the **thief**, **robber**, and “strangers” are the Jewish leaders, including the Pharisees, who try to deceive the people. Since Jesus does not explain the meaning of this parable here, you should not explain the metaphors within the parable itself. (See: [[rc://*/ta/man/translate/figs-parables]])
-10:1	ab9x			Connecting Statement:	0	# Connecting Statement:\n\nIn [verses 1–21](../10/01.md), Jesus continues to speak to the Pharisees whom he was speaking with at the end of the last chapter. This section continues the story which began in [9:35](../09/35.md).
+10:1-5	gzd8		rc://*/ta/man/translate/figs-parables		0	# General Information:\n\nIn [10:1–5](../10/01.md), Jesus speaks a parable, which he then uses for teaching purposes in [10:7–18](../10/07.md). Here, the “shepherd” is a metaphor for Jesus and “sheep” is a metaphor for people. “His own sheep” are the people who follow Jesus, and the **thief**, **robber**, and “strangers” are the Jewish leaders, including the Pharisees, who try to deceive the people. Since Jesus does not explain the meaning of this parable here, you should not explain the metaphors within the parable itself. (See: [[rc://*/ta/man/translate/figs-parables]])
+10:1	ab9x			Connecting Statement:	0	# Connecting Statement:\n\nIn [10:1–21](../10/01.md), Jesus continues to speak to the Pharisees whom he was speaking with at the end of the last chapter. This section continues the story which began in [9:35](../09/35.md).
 10:1	i3tj		rc://*/ta/man/translate/figs-doublet	ἀμὴν, ἀμὴν, λέγω ὑμῖν	1	Jesus uses this phrase to emphasize the truth of the statement that follows. See how you translated this phrase in [1:51](../01/51.md). (See: [[rc://*/ta/man/translate/figs-doublet]])
 10:1	xq1f		rc://*/ta/man/translate/translate-unknown	αὐλὴν τῶν προβάτων	1	A **sheep pen** is an enclosed or fenced area where a shepherd keeps his sheep. See the discussion of this term in the General Notes for this chapter. If your readers would not be familiar with this way of protecting livestock, you could use a general expression for a roofless space surrounded by walls or a fence. Alternate translation: “walled area for protecting the sheep” or “place where sheep are kept” (See: [[rc://*/ta/man/translate/translate-unknown]])
 10:1	zz7x		rc://*/ta/man/translate/figs-explicit	κλέπτης & καὶ λῃστής	1	The words translated **thief** and **robber** describe two different kinds of criminals. A **thief** is a person who steals by stealth, but a **robber** is a person who steals by force or violence. For this reason, you may want to use “or” instead of **and** between these two terms. Alternate translation: “a thief or a robber” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1340,9 +1340,9 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 10:5	z8dm		rc://*/ta/man/translate/grammar-collectivenouns	τῶν ἀλλοτρίων τὴν φωνήν	1	Here, the word **voice** is singular in form, but it refers to all of the strangers’ voices as a group. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “the voices of strangers” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 10:6	u3nw		rc://*/ta/man/translate/figs-parables	ταύτην τὴν παροιμίαν	1	This **parable** is an illustration from the work of shepherds that uses metaphors. See the discussion of parables in the General Notes for this chapter. Alternate translation: “this analogy” (See: [[rc://*/ta/man/translate/figs-parables]])
 10:6	i3ot		rc://*/ta/man/translate/writing-pronouns	αὐτοῖς	1	In this verse, **them**, **those ones**, and **they** refer to the Pharisees, whom Jesus was speaking with in [9:40–41](../09/40.md). If it would be more natural in your language, you could state this explicitly, as the UST does. (See: [[rc://*/ta/man/translate/writing-pronouns]])
-10:7	q3na			Connecting Statement:	0	# Connecting Statement:\n\nIn [verses 7–18](../10/07.md), Jesus uses ideas from the parable he told in [verses 1–5](../10/01.md) in order to teach about himself, those who believe in him, and those who deceive the people.
+10:7	q3na			Connecting Statement:	0	# Connecting Statement:\n\nIn [10:7–18](../10/07.md), Jesus uses ideas from the parable he told in [10:1–5](../10/01.md) in order to teach about himself, those who believe in him, and those who deceive the people.
 10:7	q4hs		rc://*/ta/man/translate/figs-doublet	ἀμὴν, ἀμὴν, λέγω ὑμῖν	1	Jesus uses this phrase to emphasize the truth of the statement that follows. See how you translated this phrase in [1:51](../01/51.md). (See: [[rc://*/ta/man/translate/figs-doublet]])
-10:7	nj4k		rc://*/ta/man/translate/figs-metaphor	ἐγώ εἰμι ἡ θύρα	1	Here Jesus uses the word **gate** differently than he did in [verse 1–2](../10/01.md). Here, Jesus uses **gate** to say that he provides access into heaven, where God dwells. If this might confuse your readers, you could use a simile. Alternate translation: “I am like the gate” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:7	nj4k		rc://*/ta/man/translate/figs-metaphor	ἐγώ εἰμι ἡ θύρα	1	Here Jesus uses the word **gate** differently than he did in [10:1–2](../10/01.md). Here, Jesus uses **gate** to say that he provides access into heaven, where God dwells. If this might confuse your readers, you could use a simile. Alternate translation: “I am like the gate” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:7	wk8s		rc://*/ta/man/translate/figs-possession	ἐγώ εἰμι ἡ θύρα τῶν προβάτων	1	Jesus is using **of** to describe himself as a **gate** that is for **the sheep** to use. If this is not clear in your language, you could use a different expression. Alternate translation: “I am the gate for the sheep” (See: [[rc://*/ta/man/translate/figs-possession]])
 10:7	posn		rc://*/ta/man/translate/figs-metaphor	τῶν προβάτων	1	Here, Jesus uses **sheep** to refer to people who believe in him. If this might confuse your readers, you could use a simile. Alternate translation: “of those who follow me like sheep” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:8	k4z6		rc://*/ta/man/translate/figs-hyperbole	πάντες ὅσοι ἦλθον πρὸ ἐμοῦ	1	**Everyone** here is an exaggeration that refers to the majority of Israel’s leaders, including the Pharisees and other Jewish leaders. Not every leader of Israel throughout history was wicked, but most were. If this might confuse your readers, you could use an equivalent expression. Alternate translation: “Most leaders who came before me” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
@@ -1363,7 +1363,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 10:10	zho7		rc://*/ta/man/translate/writing-pronouns	ἔχωσιν	1	Here, **they** refers to the sheep, which is a metaphor for God’s people. If it would be clearer in your language, you could express the meaning explicitly. Alternate translation: “the sheep might have” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 10:10	j2k6		rc://*/ta/man/translate/figs-explicit	ἵνα ζωὴν ἔχωσιν	1	Here, **life** refers to eternal **life**. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “so that they might have eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:10	fnu5		rc://*/ta/man/translate/figs-explicit	καὶ περισσὸν ἔχωσιν	1	Here, **abundantly** implies that the eternal **life** Jesus’ followers will receive has more blessings than anyone could expect. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “and might have it with abundant blessings” (See: [[rc://*/ta/man/translate/figs-explicit]])
-10:11	x196			Connecting Statement:	0	# Connecting Statement:\n\nIn [verses 11–18](../10/11.md), Jesus uses ideas from the parable he told in [verses 1–5](../10/01.md) to proclaim that he is the good shepherd who leads his sheep to heaven and takes care of them.
+10:11	x196			Connecting Statement:	0	# Connecting Statement:\n\nIn [10:11–18](../10/11.md), Jesus uses ideas from the parable he told in [10:1–5](../10/01.md) to proclaim that he is the good shepherd who leads his sheep to heaven and takes care of them.
 10:11	xs4m		rc://*/ta/man/translate/figs-metaphor	ἐγώ εἰμι ὁ ποιμὴν ὁ καλός	1	Jesus uses the phrase **good shepherd** to refer to himself. Just as a **good shepherd** takes care of his **sheep**, Jesus takes care of his followers. If this might confuse your readers, you could use a simile. Alternate translation: “I am like a good shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:11	llr4		rc://*/ta/man/translate/figs-euphemism	τὴν ψυχὴν αὐτοῦ τίθησιν	1	Here Jesus uses **lays down his life** to refer to voluntarily dying. This is a polite way of referring to something unpleasant. If this might confuse your readers, you could use a different polite way of referring to this or you could state this plainly. Alternate translation: “voluntarily dies” (See: [[rc://*/ta/man/translate/figs-euphemism]])
 10:11	p4tv		rc://*/ta/man/translate/figs-metaphor	τῶν προβάτων	1	See how you translated **sheep** in the [10:8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1402,7 +1402,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 10:21	zrwb		rc://*/ta/man/translate/figs-metonymy	ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου	1	Here, **words** refers to what a **demon-possessed man** would say. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “These things are not what a demon-possessed man would say” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 10:21	mj2b		rc://*/ta/man/translate/figs-rquestion	μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοῖξαι?	1	The people are using the form of a question to emphasize that they do not believe that a **demon** could heal a **blind** person. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Certainly a demon cannot cause a blind man to see!” or “Certainly a demon cannot give sight to blind people!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 10:21	dcau		rc://*/ta/man/translate/figs-metonymy	τυφλῶν ὀφθαλμοὺς ἀνοῖξαι	1	Here, **open the eyes** describes the ability to see by referring to something associated with vision coming into action, specifically, **the eyes**. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “to cause the blind to see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-10:22	f9cm		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nSome Jews begin to question Jesus during **the Festival of Dedication**. This verse gives background information about the time when the events of [verses 24–39](../10/24.md) took place. The next verse gives background information about the place where those events too place. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+10:22	f9cm		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nSome Jews begin to question Jesus during **the Festival of Dedication**. This verse gives background information about the time when the events of [10:24–39](../10/24.md) took place. The next verse gives background information about the place where those events too place. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 10:22	w25f		rc://*/ta/man/translate/translate-unknown	τὰ ἐνκαίνια	1	The **Festival of Dedication** is an eight-day holiday that Jews celebrate in the **winter** to remember when they dedicated the Jewish temple to God after it had been defiled by the Syrians. If your readers would not be familiar with this holiday, you could use a general expression to explain it. Alternate translation: “the Jewish temple dedication festival” or “the Jewish festival for remembering the dedication of their temple” (See: [[rc://*/ta/man/translate/translate-unknown]])
 10:23	v6wn		rc://*/ta/man/translate/figs-synecdoche	περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ	1	**Jesus was walking** in the courtyard of **the temple**. See how you translated** temple** in [8:14](../08/14.md). Alternate translation: “Jesus was walking in the temple courtyard” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 10:23	henb		rc://*/ta/man/translate/figs-possession	τῇ στοᾷ τοῦ Σολομῶνος	1	Here, the possessive form describes **the porch** that was associated with King **Solomon** in some way. It may have been the only remaining part of the temple built during the time of **Solomon**. If this is not clear in your language, you could use a different expression. Alternate translation: “the porch associated with Solomon” (See: [[rc://*/ta/man/translate/figs-possession]])
@@ -1463,8 +1463,8 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 10:40	f5dx		rc://*/ta/man/translate/figs-explicit	ἔμεινεν ἐκεῖ	1	Jesus remained on the east side of **Jordan** for a short period of time. If your language requires a length of time for **stay**, you can use a general expression. Alternate translation: “Jesus stayed there for several days” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:41	yfin			σημεῖον	1	See how you translated **sign** in [2:11](../02/11.md). See also the discussion of signs in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracle”
 10:41	gd31		rc://*/ta/man/translate/writing-pronouns	τούτου	1	Here, **this one** refers to Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this man, Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-11:intro	tks5				0	# John 11 General Notes\n\n## Structure and Formatting\n\n1. Jesus returns to Judea (11:1–16)\n2. Jesus’ seventh sign: Jesus makes Lazarus become alive again (11:17–46)\n3. The Jewish leaders plan to kill Jesus (11:47–57)\n\n## Special Concepts in this Chapter\n\n### Ancient Jewish burial customs\n\nAccording to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. According to Jewish tradition, the body was left to decompose in the tomb for one year. Then the family would place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 38–44](../11/38.md).\n\n### Passover\n\nAfter Jesus made Lazarus become alive again, the Jewish leaders were determined to kill Jesus, so he started traveling secretly from place to place. The Pharisees knew that he would come to Jerusalem for the Passover festival because God had commanded all Jewish men to celebrate the Passover in Jerusalem. Thus they planned to catch him and kill him during Passover ([11:55–57](../11/55.md)). (See: [[rc://*/tw/dict/bible/kt/passover]])\n\n## Important Figures of Speech in this Chapter\n\n### “One man dies for the people”\n\nIn the law of Moses, God commanded the priests to kill animals so that God would forgive the people’s sins. In this chapter, the high priest Caiaphas says, “It is better for you that one man dies for the people than that the whole nation perishes” ([11:50](../11/50.md)). He said this because he loved his “place” and “nation” ([11:48](../11/48.md)) more than he loved the God who had made Lazarus become alive again. He wanted Jesus to die so that the Romans would not destroy the temple and Jerusalem. However, God wanted Jesus to die so that he could forgive all of his people’s sins.\n\n### “The Jews”\n\nThis term is used in three different ways in this chapter. Unlike in other parts of John’s Gospel, it is used here primarily to refer to the Jewish people who were living in Judea, especially Judean friends and relatives of Lazarus. Some of these Judeans believed in Jesus and others opposed him ([11:36–37](../11/36.md)). The term is also used specifically at least once in this chapter to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([11:8](../11/08.md) and possibly [11:54](../11/54.md)). Finally, the term is used in [11:55](../11/55.md) to refer to the Jewish people in general. The translator may wish to use the terms “Judeans,” “Jewish authorities,” and “Jewish people” to clarify these distinctions.\n\n### Hypothetical situation\n\nWhen Martha and Mary said, “If you had been here, my brother would not have died,” they were speaking of a situation that could have happened but did not happen ([11:21](../11/21.md), [32](../11/32.md)). Jesus had not come, and their brother did die.
-11:1	fsf7		rc://*/ta/man/translate/writing-background		0	# General Information:\n\n[Verses 1–2](../11/01.md) provide background information about **Lazarus** and his sisters. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+11:intro	tks5				0	# John 11 General Notes\n\n## Structure and Formatting\n\n1. Jesus returns to Judea (11:1–16)\n2. Jesus’ seventh sign: Jesus makes Lazarus become alive again (11:17–46)\n3. The Jewish leaders plan to kill Jesus (11:47–57)\n\n## Special Concepts in this Chapter\n\n### Ancient Jewish burial customs\n\nAccording to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. According to Jewish tradition, the body was left to decompose in the tomb for one year. Then the family would place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [11:38–44](../11/38.md).\n\n### Passover\n\nAfter Jesus made Lazarus become alive again, the Jewish leaders were determined to kill Jesus, so he started traveling secretly from place to place. The Pharisees knew that he would come to Jerusalem for the Passover festival because God had commanded all Jewish men to celebrate the Passover in Jerusalem. Thus they planned to catch him and kill him during Passover ([11:55–57](../11/55.md)). (See: [[rc://*/tw/dict/bible/kt/passover]])\n\n## Important Figures of Speech in this Chapter\n\n### “One man dies for the people”\n\nIn the law of Moses, God commanded the priests to kill animals so that God would forgive the people’s sins. In this chapter, the high priest Caiaphas says, “It is better for you that one man dies for the people than that the whole nation perishes” ([11:50](../11/50.md)). He said this because he loved his “place” and “nation” ([11:48](../11/48.md)) more than he loved the God who had made Lazarus become alive again. He wanted Jesus to die so that the Romans would not destroy the temple and Jerusalem. However, God wanted Jesus to die so that he could forgive all of his people’s sins.\n\n### “The Jews”\n\nThis term is used in three different ways in this chapter. Unlike in other parts of John’s Gospel, it is used here primarily to refer to the Jewish people who were living in Judea, especially Judean friends and relatives of Lazarus. Some of these Judeans believed in Jesus and others opposed him ([11:36–37](../11/36.md)). The term is also used specifically at least once in this chapter to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([11:8](../11/08.md) and possibly [11:54](../11/54.md)). Finally, the term is used in [11:55](../11/55.md) to refer to the Jewish people in general. The translator may wish to use the terms “Judeans,” “Jewish authorities,” and “Jewish people” to clarify these distinctions.\n\n### Hypothetical situation\n\nWhen Martha and Mary said, “If you had been here, my brother would not have died,” they were speaking of a situation that could have happened but did not happen ([11:21](../11/21.md), [32](../11/32.md)). Jesus had not come, and their brother did die.
+11:1	fsf7		rc://*/ta/man/translate/writing-background		0	# General Information:\n\n[11:1–2](../11/01.md) provide background information about **Lazarus** and his sisters. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 11:1	s5im		rc://*/ta/man/translate/writing-participants	ἦν δέ τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας	1	This verse introduces **Lazarus** as a new character in the story. Use the natural form in your language for introducing a new character. Alternate translation: “There was a man named Lazarus, who was from Bethany and was sick” (See: [[rc://*/ta/man/translate/writing-participants]])
 11:1	p19k		rc://*/ta/man/translate/translate-kinship	Μάρθας τῆς ἀδελφῆς αὐτῆς	1	Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [11:5](../11/05.md) suggests that **Martha** was the oldest and **Lazarus** was the youngest of the three siblings. If your language uses different words for **sister** depending on birth order, use the word for an older **sister** here. Alternate translation: “her older sister Martha” (See: [[rc://*/ta/man/translate/translate-kinship]])
 11:2	c6r9		rc://*/ta/man/translate/figs-events	ἦν δὲ Μαρία ἡ ἀλείψασα τὸν Κύριον μύρῳ, καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς	1	Here, John refers to an event that would happen at a time following the events recorded in this chapter ([12:1–8](../12/01.md)). If this might confuse your readers, you could translate this as a future event. Alternate translation: “Now it was Mary who would later anoint the Lord with myrrh and wipe his feet with her hair” (See: [[rc://*/ta/man/translate/figs-events]])
@@ -1539,7 +1539,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:33	s5uz		rc://*/ta/man/translate/figs-explicit	ἐνεβριμήσατο	1	The word translated **deeply disturbed** could mean: (1) Jesus was experiencing very intense negative emotions, in which case the meaning would be similar to **troubled**. Alternate translation: “he was deeply moved” (2) Jesus was angry or indignant, which is what the word means in other books in the Bible. Alternate translation: “he was outraged” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:33	w7f8		rc://*/ta/man/translate/figs-explicit	ἐνεβριμήσατο τῷ πνεύματι	1	Here, **spirit** refers to Jesus’ **spirit**. It does not refer to the Holy Spirit. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “he was deeply disturbed within himself” or “he was deeply disturbed inside” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:34	xl9p		rc://*/ta/man/translate/figs-euphemism	ποῦ τεθείκατε αὐτόν	1	Jesus is referring to putting Lazarus’ dead body in a tomb as laying him down. This is a polite way of referring to something unpleasant and accurately describes the Jewish burial practice of laying a dead body on a table inside the tomb. If this might confuse your readers, you could use a different polite way of referring to this or you could state this plainly. Alternate translation: “Where have you entombed him?” (See: [[rc://*/ta/man/translate/figs-euphemism]])
-11:35	bj6b		rc://*/ta/man/translate/figs-explicit	ἐδάκρυσεν ὁ Ἰησοῦς	1	The word translated **wept** is different from the word used to describe the weeping of Mary and the Jews with her in [verses 31–33](../11/31.md). The word here just means to shed tears. If it would be helpful for your readers, you could state this explicitly. Alternate translation: “Jesus cried” or “Jesus shed tears” (See: [[rc://*/ta/man/translate/figs-explicit]])
+11:35	bj6b		rc://*/ta/man/translate/figs-explicit	ἐδάκρυσεν ὁ Ἰησοῦς	1	The word translated **wept** is different from the word used to describe the weeping of Mary and the Jews with her in [11:31–33](../11/31.md). The word here just means to shed tears. If it would be helpful for your readers, you could state this explicitly. Alternate translation: “Jesus cried” or “Jesus shed tears” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:36	b6ee			οἱ Ἰουδαῖοι	1	See how you translated **the Jews** in [11:19](../11/19.md).
 11:37	b3at		rc://*/ta/man/translate/figs-rquestion	οὐκ ἐδύνατο οὗτος, ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ?	1	Some of the Jews use the form of a question to express their surprise that Jesus did not heal Lazarus. This could mean: (1) they believed that Jesus loved Lazarus, but doubted his ability to heal him. “He opened the eyes of the blind man, but he was not able to keep this man from dying.” (2) they thought that Jesus did not really love Lazarus because he healed the blind man but not him. Alternate translation: “He could open the eyes of the blind man. So if he really loved this man, he surely would have healed him!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 11:37	a76u		rc://*/ta/man/translate/figs-metonymy	ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ	1	See how you translated a similar phrase in [9:14](../09/14.md). Alternate translation: “who caused the blind man to see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
@@ -1559,7 +1559,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:44	x4cb		rc://*/ta/man/translate/figs-activepassive	δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο	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. Alternate translation: “someone having bound his feet and hands with cloths, and someone having bound his face with a cloth” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 11:44	h203		rc://*/ta/man/translate/translate-unknown	δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο	1	Wrapping a dead body in strips of **cloth** was the burial custom in this culture. See the discussion of this in the General Notes for this chapter. If your readers would not be familiar with such a custom, you could describe it more specifically, or you could use a general expression. Alternate translation: “his feet and hands having been bound with burial cloths, and his face having been wrapped with a burial cloth” or “his feet, hands, and face having been wrapped in clothes for burial” (See: [[rc://*/ta/man/translate/translate-unknown]])
 11:44	n5yj		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
-11:45	rlf4				0	# General Information:\n\n[Verses 45–54] explain what happened after Jesus raised Lazarus from the dead.
+11:45	rlf4				0	# General Information:\n\n[11:45–54] explain what happened after Jesus raised Lazarus from the dead.
 11:45	ksi3			τῶν Ἰουδαίων	1	See how you translated this phrase in [11:19](../11/19.md).
 11:47	yl3k		rc://*/ta/man/translate/figs-explicit	Συνέδριον	1	The **Sanhedrin** is the name of the highest ruling council of the Jews. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “the Sanhedrin, their ruling council” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:47	y70t		rc://*/ta/man/translate/translate-names	Συνέδριον	1	**Sanhedrin** is the name of a governing body. (See: [[rc://*/ta/man/translate/translate-names]])
@@ -1574,7 +1574,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:49	lj6b		rc://*/ta/man/translate/figs-hyperbole	ὑμεῖς οὐκ οἴδατε οὐδέν	1	Here, **Caiaphas** uses an exaggeration in order to insult his hearers. If this would confuse your readers, you could use an equivalent expression from your language that shows contempt. Alternate translation: “You do not understand what is happening” or “You speak as though you know nothing” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
 11:50	fvry		rc://*/ta/man/translate/figs-explicit	καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται	1	Caiaphas implies that the Roman army would kill all of the people of the Jewish **nation** if Jesus is allowed to live and cause a rebellion. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “and the Romans would not kill all the people of our nation” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:50	zh9n		rc://*/ta/man/translate/figs-synecdoche	καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται	1	Here, **nation** refers to all of the Jewish people. See how you translated this word in the previous verse. Alternate translation: “and all the people of our nation would not perish” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
-11:51-52	qww5		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn [verses 51–52](../11/51.md) John interrupts the story to explain that Caiaphas was prophesying even though he did not realize it at the time. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+11:51-52	qww5		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn [11:51–52](../11/51.md) John interrupts the story to explain that Caiaphas was prophesying even though he did not realize it at the time. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 11:51	kw41		rc://*/ta/man/translate/figs-explicit	ἀφ’ ἑαυτοῦ	1	Here, **from himself** could mean: (1) Caiaphas was speaking something he had thought of himself. Alternate translation: “on his own initiative” (2) Caiaphas was speaking from his own authority, which is how the phrase is used in [5:19](../05/19.md). Alternate translation: “on his own authority” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:51	mw4e		rc://*/ta/man/translate/grammar-connect-logic-result	ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου	1	This clause indicates the reason why Caiaphas **prophesied** a true prophecy from God. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “because he was high priest that year” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:51	eh17		rc://*/ta/man/translate/figs-synecdoche	ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους	1	See how you translated **nation** in the previous verse. (See: [[rc://*/ta/man/translate/figs-synecdoche]])
@@ -1582,7 +1582,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:52	mle1		rc://*/ta/man/translate/figs-metaphor	τὰ τέκνα τοῦ Θεοῦ	1	Here John uses the word **children** to express the relationship between God and those who trust Jesus for salvation. That relationship is like the relationship between **children** and their father. See the discussion of this phrase in the General Notes to chapter 1. Since this is an important metaphor in the Bible, you should keep it in your translation. However, you can use a simile if it might confuse your readers. Alternate translation: “those who are like God’s children” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:52	tpe1		rc://*/ta/man/translate/figs-activepassive	ἵνα καὶ τὰ τέκνα τοῦ Θεοῦ, τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν	1	If your language does not use the passive voice, you could express the ideas of these two passive phrases in active forms or in another way that is natural in your language. You may need to change the sentence structure in order to do this. Alternate translation: “so that also Jesus would gather together into one the children of God whom God had scattered” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 11:52	d85p		rc://*/ta/man/translate/figs-ellipsis	συναγάγῃ εἰς ἕν	1	Here, John is leaving out a word that some languages would need in order for the sentence to be complete. The word **people** is implied by the context. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “would be gathered into one people” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-11:53	xyda		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	John is telling his readers what the Jewish leaders did as a result of what Caiaphas said in [verses 49–50](../11/49.md). If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “Consequently” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+11:53	xyda		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	John is telling his readers what the Jewish leaders did as a result of what Caiaphas said in [11:49–50](../11/49.md). If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “Consequently” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:53	psay			ἐβουλεύσαντο	1	The word translated **plotted** could mean: (1) the Jewish leaders made plans together for how to kill Jesus. Alternate translation: “they schemed” (2) the Jewish leaders were determined to kill Jesus. Alternate translation: “they resolved”
 11:54	bnd8		rc://*/ta/man/translate/figs-synecdoche	παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις	1	Here, **the Jews** does not refer to the Jewish people in general. It could refer to: (1) the Jewish leaders. Alternate translation: “among the Jewish authorities” (2) the people living in Judea. Alternate translation: “among the Judeans” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 11:54	s9km		rc://*/ta/man/translate/figs-metaphor	παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις	1	Here John uses **walked openly** to mean “walked around where everyone could see him.” If this might confuse your readers, you could express the meaning plainly. Alternate translation: “walked around where all the Jews could see him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1641,14 +1641,14 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:13	hf0a		rc://*/ta/man/translate/figs-quotemarks	ὡσαννά! εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ Βασιλεὺς τοῦ Ἰσραήλ	1	This sentence is a quotation from [Psalm 118:25–26](../psa/118/25.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 12:13	lzn9		rc://*/ta/man/translate/figs-explicit	ὡσαννά	1	**Hosanna** is the Greek pronunciation of an expression in the Hebrew language that means “Please save!” It is a quotation from part of [Psalm 118:25](../psa/118/25.md). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Save us now!” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:13	w7ty		rc://*/ta/man/translate/figs-metonymy	ἐν ὀνόματι Κυρίου	1	Here, **name** refers to a person’s power and authority. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “with the Lord’s authority” or “as God’s representative” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-12:14	dbc5		rc://*/ta/man/translate/writing-background		0	In [verses 14–16](../12/14.md) John interrupts the story to give background information about how Jesus fulfilled an Old Testament prophecy about the Messiah riding on a **donkey**. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+12:14	dbc5		rc://*/ta/man/translate/writing-background		0	In [12:14–16](../12/14.md) John interrupts the story to give background information about how Jesus fulfilled an Old Testament prophecy about the Messiah riding on a **donkey**. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 12:14	b9ry		rc://*/ta/man/translate/figs-explicit	εὑρὼν & ὁ Ἰησοῦς ὀνάριον, ἐκάθισεν ἐπ’ αὐτό	1	John implies that Jesus will ride the **donkey** into Jerusalem. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “Jesus, having found a young donkey, sat on it, riding it into the city” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:14	lqyy		rc://*/ta/man/translate/writing-quotations	καθώς ἐστιν γεγραμμένον	1	This phrase introduces a combination of parts of various quotations from the Old Testament which occur in the next verse. If it would be helpful in your language, you could use a comparable phrase that indicates that John is quoting from an important text. Alternate translation: “just as the prophets wrote in the Old Testament” or “as it had been written in the scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
 12:14	h6xz		rc://*/ta/man/translate/figs-activepassive	καθώς ἐστιν γεγραμμένον	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. Alternate translation: “as prophets wrote in the Scripture” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 12:15	ts1f		rc://*/ta/man/translate/figs-quotemarks		0	This verse is a combination of parts of various quotations from the Old Testament. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 12:15	vra1		rc://*/ta/man/translate/figs-metonymy	θυγάτηρ Σιών	1	Here, **daughter of Zion** is used to refer to the people who lived in Jerusalem. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “you people of Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 12:15	c36a			πῶλον ὄνου	1	A **colt** is a young male **donkey**.
-12:16	rq52		rc://*/ta/man/translate/figs-explicit	ταῦτα	-1	In this verse, **these things** refers to the words of the Old Testament prophecies that were quoted in the previous verse, which were fulfilled in the events described in [verses 13–14](../12/13.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “these words from the scriptures” (See: [[rc://*/ta/man/translate/figs-explicit]])
+12:16	rq52		rc://*/ta/man/translate/figs-explicit	ταῦτα	-1	In this verse, **these things** refers to the words of the Old Testament prophecies that were quoted in the previous verse, which were fulfilled in the events described in [12:13–14](../12/13.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “these words from the scriptures” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:16	xdm7		rc://*/ta/man/translate/figs-activepassive	ὅτε ἐδοξάσθη Ἰησοῦς	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 did the action, John implies that God did it. Alternate translation: “when God glorified Jesus” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 12:16	u9hf		rc://*/ta/man/translate/figs-explicit	ἐδοξάσθη	1	Here, **glorified** could refer to: (1) when Jesus became alive again after he was killed. Alternate translation: “when Jesus came back to life” (2) when Jesus returned to heaven. Alternate translation: “when Jesus went back to heaven” (3) both Jesus’ resurrection and return to heaven. Alternate translation: “when Jesus came back to life and went back to heaven” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:16	w0hx		rc://*/ta/man/translate/figs-activepassive	ταῦτα ἦν ἐπ’ αὐτῷ γεγραμμένα	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. Alternate translation: “the prophets have written these things about him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -1719,7 +1719,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:35	h0q9		rc://*/ta/man/translate/figs-metaphor	ὁ περιπατῶν ἐν τῇ σκοτίᾳ	1	Jesus uses this phrase to refer to a person who lives a sinful life and behaves sinfully. If this would confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “the one who lives sinfully” or “the one who does not behave righteously” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 12:36	j1rs		rc://*/ta/man/translate/figs-metaphor	τὸ φῶς & εἰς τὸ φῶς	1	Both occurrences of **the light** here refer to Jesus. See how you translated **light** in the previous verse. (See: [[rc://*/ta/man/translate/figs-metaphor]])
 12:36	xu4p		rc://*/ta/man/translate/figs-idiom	υἱοὶ φωτὸς	1	Here, **sons of light** is an idiom that refers to people who live according to God’s truth and goodness, which Jesus has revealed to them. Here, **sons** does not refer specifically to male children and **light** does not refer to Jesus. If this expression would be confusing in your language, you could express the meaning plainly or use a simile. Alternate translation: “people who share in God’s truth and goodness” (See: [[rc://*/ta/man/translate/figs-idiom]])
-12:37-43	s1wh		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn [verses 37–43](../12/37.md) John interrupts the main storyline in order to explain how the Jewish people had fulfilled prophecies that had been spoken by the prophet Isaiah. Use the natural form in your language for expressing background information for these verses. (See: [[rc://*/ta/man/translate/writing-background]])
+12:37-43	s1wh		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn [12:37–43](../12/37.md) John interrupts the main storyline in order to explain how the Jewish people had fulfilled prophecies that had been spoken by the prophet Isaiah. Use the natural form in your language for expressing background information for these verses. (See: [[rc://*/ta/man/translate/writing-background]])
 12:37	g1z3			σημεῖα	1	See how you translated **signs** in [2:11](../02/11.md). See also the discussion of **signs** in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracles”
 12:38	k15e		rc://*/ta/man/translate/figs-activepassive	ἵνα ὁ λόγος Ἠσαΐου τοῦ προφήτου πληρωθῇ	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. Alternate translation: “in order to fulfill the word of Isaiah the prophet” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 12:38	n4m7		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος Ἠσαΐου τοῦ προφήτου	1	Here, **word** refers to the specific prophecy written down by Isaiah that is quoted in the second half of this verse. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “this prophecy of Isaiah the prophet” (See: [[rc://*/ta/man/translate/figs-metonymy]])
@@ -1746,7 +1746,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:43	cqqw		rc://*/ta/man/translate/figs-possession	τὴν δόξαν τῶν ἀνθρώπων	1	John is using **of** to describe **glory** that is given by **men**. If this is not clear in your language, you could use a different expression. Alternate translation: “the glory that is given by men” (See: [[rc://*/ta/man/translate/figs-possession]])
 12:43	pib1		rc://*/ta/man/translate/figs-gendernotations	τὴν δόξαν τῶν ἀνθρώπων	1	Although the term **men** is masculine, John is using the word here in a generic sense that includes both **men** and women. Alternate translation: “the glory of people” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 12:43	oyf8		rc://*/ta/man/translate/figs-possession	τὴν δόξαν τοῦ Θεοῦ	1	John is using **of** to describe **glory** that is given by **God**. If this is not clear in your language, you could use a different expression. Alternate translation: “the glory that is given by God” (See: [[rc://*/ta/man/translate/figs-possession]])
-12:44	t7cq		rc://*/ta/man/translate/writing-newevent	δὲ	1	**Now** here introduces a new event that happened at some time after the events in [verses 20–36](../12/20.md). The story does not say how long after the previous events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “At another time” (See: [[rc://*/ta/man/translate/writing-newevent]])
+12:44	t7cq		rc://*/ta/man/translate/writing-newevent	δὲ	1	**Now** here introduces a new event that happened at some time after the events in [12:20–36](../12/20.md). The story does not say how long after the previous events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “At another time” (See: [[rc://*/ta/man/translate/writing-newevent]])
 12:44	d27w		rc://*/ta/man/translate/figs-explicit	Ἰησοῦς & ἔκραξεν καὶ εἶπεν	1	John uses **cried out** to imply that Jesus was speaking loudly to a crowd of people. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “Jesus cried out and said to a crowd” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:44	kcnd		rc://*/ta/man/translate/figs-explicit	τὸν πέμψαντά με	1	Here, **the one having sent me** refers to God. See how you translated this phrase in [4:34](../04/34.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:45	s6xx		rc://*/ta/man/translate/figs-explicit	τὸν πέμψαντά με	1	Here, **the one having sent me** refers to God. See how you translated this phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1767,7 +1767,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:50	tar2		rc://*/ta/man/translate/figs-explicit	οἶδα, ὅτι ἡ ἐντολὴ αὐτοῦ	1	Here, **his command** refers to the teachings that God commanded Jesus to speak, as mentioned in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “I know that what he commanded me to speak” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:50	q9cr		rc://*/ta/man/translate/figs-explicit	ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν	1	This phrase means that what God commanded Jesus to say gives **eternal life** to those who believe it. If it would be helpful to your readers, you could express the meaning explicitly. Alternate translation: “his command gives eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]])
 13:intro	zk68				0	# John 13 General Notes\n\n## Structure and Formatting\n\n1. The Passover meal begins: Jesus washes his disciples’ feet (13:1–20)\n2. Jesus predicts that Judas will betray him (13:21–30)\n3. Jesus commands his disciples to love each other (13:31–35)\n4. Jesus predicts that Peter will deny him (13:36–38)\n\nThe events of this chapter are commonly referred to as the “Last Supper.” In many ways this Passover meal parallels the sacrifice of Jesus as the lamb of God. (See: [[rc://*/tw/dict/bible/kt/lordssupper]] and [[rc://*/tw/dict/bible/kt/passover]])\n\n## Special Concepts in this Chapter\n\n### The washing of feet\n\nPeople in the Ancient Near East thought that feet were very dirty. Only servants would wash people’s feet. The disciples did not want Jesus to wash their feet, because they considered him to be their master and themselves to be his servants, and it was a servant’s job to wash the feet of master and guests. However, Jesus wanted to show them that his disciples need to humbly serve and love each other. (See: [[rc://*/ta/man/translate/translate-symaction]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase one time in this chapter ([13:19](../13/19.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../../exo/03/14.md). For these reasons many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://*/tw/dict/bible/kt/yahweh]]).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The disciple whom Jesus loved”\n\nThe Apostle John first referred to himself as the disciple “whom Jesus loved” in this chapter ([13:23](../13/23.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to add a first person pronoun to these references and the other references to John in ([13:23–25](../13/23.md)). If your language can retain the third person references, then you may still want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/names/johntheapostle]] and [[rc://*/ta/man/translate/figs-123person]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([13:31](../13/31.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]])
-13:1-4	wk2k		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIt is not yet **Passover**, and **Jesus** is with his disciples for the evening meal. [Verses 1–4](../13/01.md) explain the setting of the story and give background information about Jesus and Judas. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+13:1-4	wk2k		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIt is not yet **Passover**, and **Jesus** is with his disciples for the evening meal. [13:1–4](../13/01.md) explain the setting of the story and give background information about Jesus and Judas. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 13:1	z4q9		rc://*/ta/man/translate/figs-metonymy	ἦλθεν αὐτοῦ ἡ ὥρα	1	Here, the word **hour** is used to refer to the time God had planned for Jesus to be arrested and killed. See how you translated this word in [7:30](../07/30.md). Alternate translation: “the right time to arrest him had come” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 13:1	w7w3		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατέρα	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 13:1	a1w4		rc://*/ta/man/translate/figs-explicit	τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ	1	This phrase refers to Jesus’ disciples. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “his own disciples who were with him in the world” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1835,7 +1835,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 13:27	r8lk		rc://*/ta/man/translate/figs-ellipsis	καὶ μετὰ τὸ ψωμίον	1	John is leaving out some of the words that a clause 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 after Judas took the bread” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 13:27	xk39		rc://*/ta/man/translate/figs-idiom	τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς	1	Here, **entered into** is an idiom that means that **Satan** took control of Judas. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “Satan then started to command Judas” (See: [[rc://*/ta/man/translate/figs-idiom]])
 13:27	agd7		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
-13:28	r37z		rc://*/ta/man/translate/writing-background		0	In [verses 28–29](../13/28.md) John interrupts the main storyline in order to provide background information about the disciples’ confusion. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+13:28	r37z		rc://*/ta/man/translate/writing-background		0	In [13:28–29](../13/28.md) John interrupts the main storyline in order to provide background information about the disciples’ confusion. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 13:28	fl66		rc://*/ta/man/translate/figs-explicit	τῶν ἀνακειμένων	1	See how you translated **reclining to eat** in [13:23](../13/23.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 13:29	yagv		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 13:29	p66v		rc://*/ta/man/translate/figs-explicit	ἑορτήν	1	Here, **festival** refers to the Jewish Passover festival. See how you translated this word in [12:12](../12/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1867,7 +1867,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 13:38	kfze		rc://*/ta/man/translate/figs-genericnoun	ἀλέκτωρ	1	Jesus is not speaking of one particular **rooster** but of roosters in general. Alternate translation: “the roosters” or “the birds” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
 14:intro	kv6m				0	# John 14 General Notes\n\n## Structure and Formatting\n\n1. Jesus says he is the way to the Father (14:1–14)\n2. Jesus promises that the Holy Spirit will come (14:15–31)\n\n## Special Concepts in this Chapter\n\n### “My Father’s house”\n\nJesus used these words to refer to heaven, where God dwells. It does not refer to any temple in Jerusalem or to a church building. (See: [[rc://*/tw/dict/bible/kt/heaven]])\n\n### The Holy Spirit\n\nJesus told his disciples that he would send the Holy Spirit to them. He called the Holy Spirit the Helper ([14:16](../14/16.md)), who is always with God’s people to help them and to speak to God for them. Jesus also called him the Spirit of Truth ([14:17](../14/17.md)), who tells God’s people what is true about God so they know him better and serve him well. (See: [[rc://*/tw/dict/bible/kt/holyspirit]])
 14:1	a2xv			Connecting Statement:	0	# Connecting Statement:\n\nThe part of the story from the previous chapter continues in this chapter. Jesus reclines at the table with his disciples during the evening meal and continues to speak to them.
-14:1	ughe		rc://*/ta/man/translate/figs-you		0	In [verses 1–7](../14/01.md) the word “you” is always plural and refers to Jesus’ disciples. (See: [[rc://*/ta/man/translate/figs-you]])
+14:1	ughe		rc://*/ta/man/translate/figs-you		0	In [14:1–7](../14/01.md) the word “you” is always plural and refers to Jesus’ disciples. (See: [[rc://*/ta/man/translate/figs-you]])
 14:1	w3dn		rc://*/ta/man/translate/figs-metaphor	μὴ ταρασσέσθω ὑμῶν ἡ καρδία	1	Jesus uses **heart** to represent the disciples’ thoughts and emotions. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “Do not let your thoughts be troubled” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:1	rq43		rc://*/ta/man/translate/figs-declarative	πιστεύετε εἰς τὸν Θεόν, καὶ εἰς ἐμὲ πιστεύετε	1	Both of these clauses could be: (1) commands, as in the UST. (2) statements. Alternate translation: “You believe in God; you also believe in me” (See: [[rc://*/ta/man/translate/figs-declarative]])
 14:2	eca3		rc://*/ta/man/translate/figs-metaphor	ἐν τῇ οἰκίᾳ τοῦ Πατρός μου	1	Jesus uses **house** to refer to heaven, which is the place where God dwells. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “In the place where my Father dwells” or “In heaven where my Father dwells”(See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2012,7 +2012,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 15:13	bu8j		rc://*/ta/man/translate/figs-explicit	τὴν ψυχὴν	1	Here, **life** refers to physical **life**. It does not refer to eternal life. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “physical life” (See: [[rc://*/ta/man/translate/figs-explicit]])
 15:13	emyr		rc://*/ta/man/translate/figs-euphemism	τὴν ψυχὴν αὐτοῦ θῇ	1	See how you translated the similar phrase in [10:11](../10/11.md). (See: [[rc://*/ta/man/translate/figs-euphemism]])
 15:15	b56f		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρός μου	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
-15:16	qj98		rc://*/ta/man/translate/figs-metaphor	καρπὸν φέρητε	1	In this verse, **bear fruit** could mean: (1) preach the gospel to people who respond by trusting in Jesus, as suggested by the use of **go** before **bear**. Alternate translation: “would lead people to believe in me” (2) live in a manner that pleases God, as **bear fruit** is used in [verses 2–8](../15/02.md). Alternate translation: “would do what pleases God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+15:16	qj98		rc://*/ta/man/translate/figs-metaphor	καρπὸν φέρητε	1	In this verse, **bear fruit** could mean: (1) preach the gospel to people who respond by trusting in Jesus, as suggested by the use of **go** before **bear**. Alternate translation: “would lead people to believe in me” (2) live in a manner that pleases God, as **bear fruit** is used in [15:2–8](../15/02.md). Alternate translation: “would do what pleases God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 15:16	v3je		rc://*/ta/man/translate/figs-explicit	καὶ ὁ καρπὸς ὑμῶν μένῃ	1	Here, **remain** means to last forever. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “and your fruit should last forever” (See: [[rc://*/ta/man/translate/figs-explicit]])
 15:16	kc4z		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα ὅ τι ἂν αἰτήσητε	1	Here, **so that** introduces a purpose clause. It could mean: (1) the content of this clause is the purpose for Jesus choosing his disciples. Alternate translation: “and he chose you so that whatever you would ask” (2) the content of this clause is the purpose for the disciples’ fruit remaining. Alternate translation: “and this fruit would remain so that whatever you would ask” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 15:16	bcy1		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
@@ -2026,7 +2026,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 15:20	v53s		rc://*/ta/man/translate/figs-metonymy	μνημονεύετε τοῦ λόγου οὗ ἐγὼ εἶπον ὑμῖν	1	Here, Jesus uses **word** to refer to what he says later in this sentence. If this use of **word** might confuse your readers, you could express the meaning plainly. Alternate translation: “Remember the teaching that I said to you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 15:20	wzg6		rc://*/ta/man/translate/figs-explicit	οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ	1	See how you translated this phrase in [13:16](../13/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 15:20	a8kw		rc://*/ta/man/translate/figs-metonymy	εἰ τὸν λόγον μου ἐτήρησαν & τηρήσουσιν	1	See how you translated a similar phrase in [8:51](../08/51.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
-15:21	eh1v		rc://*/ta/man/translate/figs-metonymy	ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς	1	Here, **all these things** refers to the bad things Jesus told his disciples that the unbelievers in the world would do to them in [verses 18–20](../15/18.md). If this use of **these things** might confuse your readers, you could express the meaning plainly. Alternate translation: “they will hate and persecute you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+15:21	eh1v		rc://*/ta/man/translate/figs-metonymy	ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς	1	Here, **all these things** refers to the bad things Jesus told his disciples that the unbelievers in the world would do to them in [15:18–20](../15/18.md). If this use of **these things** might confuse your readers, you could express the meaning plainly. Alternate translation: “they will hate and persecute you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 15:21	z35m		rc://*/ta/man/translate/figs-metonymy	διὰ τὸ ὄνομά μου	1	Here, Jesus uses **my name** to refer to himself. People will make his followers suffer because they belong to him. If this use of **name** would confuse your readers, you could express the meaning plainly. Alternate translation: “because you belong to me” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 15:21	hs9x		rc://*/ta/man/translate/figs-explicit	τὸν πέμψαντά με	1	Here, **the one having sent me** refers to God. See how you translated this phrase in [4:34](../04/34.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 15:22	m75h		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς	1	Jesus is making a conditional statement that sounds hypothetical, but he knows that the condition is not true. He knows that he did come and speak to the world. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If I had not come and spoken to them, but I did” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]])
@@ -2096,7 +2096,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 16:18	mmdm			τὸ μικρόν	1	See how you translated this phrase in the previous verse.
 16:19	j7wv		rc://*/ta/man/translate/figs-rquestion	περὶ τούτου ζητεῖτε μετ’ ἀλλήλων, ὅτι εἶπον, μικρὸν καὶ οὐ θεωρεῖτέ με; καὶ πάλιν μικρὸν καὶ ὄψεσθέ με?	1	Jesus is using this question to get his disciples to focus on what he has just told them so that he can give an explanation. 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 are seeking among yourselves concerning this, that I said, ‘A little while and you do not see me, and again a little while and you will see me.’” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 16:19	rwoq		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅτι εἶπον	1	The word **that** introduces a clause that explains to what the preceding **this** refers. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “namely, that I said,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-16:19	ya90			μικρὸν καὶ οὐ θεωρεῖτέ με; καὶ πάλιν μικρὸν καὶ ὄψεσθέ με	1	See how you translated this statement in [verses 16](../16/16.md).
+16:19	ya90			μικρὸν καὶ οὐ θεωρεῖτέ με; καὶ πάλιν μικρὸν καὶ ὄψεσθέ με	1	See how you translated this statement in [16:16](../16/16.md).
 16:20	jx6s		rc://*/ta/man/translate/figs-doublet	ἀμὴν, ἀμὴν, λέγω ὑμῖν	1	Jesus uses this phrase to emphasize the truth of the statement that follows. See how you translated this phrase in [1:51](../01/51.md). (See: [[rc://*/ta/man/translate/figs-doublet]])
 16:20	p9x1		rc://*/ta/man/translate/figs-metonymy	ὁ δὲ κόσμος χαρήσεται	1	Here Jesus uses **world** to refer to the people in the **world** who oppose God. See how you translated **world** [14:17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 16:20	p6v5		rc://*/ta/man/translate/figs-activepassive	ὑμεῖς λυπηθήσεσθε	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. Alternate translation: “You will have grief” or “What happens will grieve you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -2200,7 +2200,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 17:23	fld5		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα ὦσιν τετελειωμένοι εἰς ἕν	1	Here, **so that** indicates that this is the second purpose for Jesus giving the glory he received from God to those who believe in him, which he stated in the previous verse. If this use of **so that** might confuse your readers, you could state this explicitly by repeating the idea from the previous verse and starting a new sentence. Alternate translation: “I have given them your glory so that they may be completely united” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 17:23	spot		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας	1	Here, **so that** could refer to: (1) the purpose for those who believe in Jesus being **complete as one**. Alternate translation: “for the purpose of the world knowing that you send me” (2) a third purpose for Jesus giving the glory he received from God to those who believe in him. This interpretation would require making a new sentence. Alternate translation: “I have also given them your glory so that the world may know that you sent me” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 17:23	s7ph		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος	1	See how you translated **the world** in [17:21](../17/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
-17:23	mm2f		rc://*/ta/man/translate/figs-explicit	ἠγάπησας αὐτοὺς	1	Here, **them** refers to those who believe in Jesus, just like **them** does at the beginning of the verse. These believers are also the main subject of Jesus’ prayer in [verses 20–26](../17/20.md). If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “you loved those who believe in me” (See: [[rc://*/ta/man/translate/figs-explicit]])
+17:23	mm2f		rc://*/ta/man/translate/figs-explicit	ἠγάπησας αὐτοὺς	1	Here, **them** refers to those who believe in Jesus, just like **them** does at the beginning of the verse. These believers are also the main subject of Jesus’ prayer in [17:20–26](../17/20.md). If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “you loved those who believe in me” (See: [[rc://*/ta/man/translate/figs-explicit]])
 17:24	da83		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πάτερ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 17:24	pd24		rc://*/ta/man/translate/figs-pastforfuture	ὅπου εἰμὶ ἐγὼ	1	Here Jesus uses **am** in the present tense to refer to something that will happen in the near future. If this is confusing in your language, you could use the future tense. Alternate translation: “where I will soon be” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 17:24	xh1a		rc://*/ta/man/translate/figs-explicit	ὅπου εἰμὶ ἐγὼ	1	Jesus uses **where I am** to refer to heaven. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “where I am in heaven” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2212,7 +2212,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 17:26	gk2j		rc://*/ta/man/translate/figs-metaphor	ἡ ἀγάπη ἣν ἠγάπησάς με, ἐν αὐτοῖς ᾖ	1	Here Jesus speaks of God’s **love** as if it were an object that could be inside a person. If this use of **love** might confuse your readers, you could express the meaning plainly. Alternate translation: “they may love others in the same way that you have loved me” or “the love with which you have loved me may be experienced by them” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 17:26	ilzj		rc://*/ta/man/translate/figs-idiom	κἀγὼ ἐν αὐτοῖς	1	Here, Jesus uses the word **in** to express the close personal relationship between himself and those who believe in him. See how you translated a similar phrase in [10:38](../10/38.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 18:intro	ltl2				0	# John 18 General Notes\n\n## Structure and Formatting\n\n1. Soldiers and guards arrest Jesus (18:1–11)\n2. The priests question Jesus, and Peter denies Jesus (18:12–27)\n3. Pilate questions Jesus (18:28–40)\n\n## Special Concepts in this Chapter\n\n### “It is not lawful for us to put any man to death”\n\nThe Roman government did not allow the Jews to kill criminals, so the Jews needed to ask Pilate, the governor, to kill him ([18:31](../18/31.md)).\n\n### King of the Jews\n\nWhen Pilate asked if Jesus were the King of the Jews ([18:33](../18/33.md)), he was asking if Jesus were claiming to be a political leader like King Herod, whom the Romans allowed to rule Judea. When he asked the crowd if he should release the King of the Jews ([18:39](../18/39.md)), he is mocking the Jews, because the Romans and Jews hated each other. He was also mocking Jesus, because he did not think that Jesus was a king at all. (See: [[rc://*/ta/man/translate/figs-irony]])
-18:1-2	sq3t		rc://*/ta/man/translate/writing-background		0	# General Information:\n\n[Verses 1–2](../18/01.md) give background information for the events that follow. Verse 1 says where the events took place. Verse 2 gives background information about Judas. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+18:1-2	sq3t		rc://*/ta/man/translate/writing-background		0	# General Information:\n\n[18:1–2](../18/01.md) give background information for the events that follow. Verse 1 says where the events took place. Verse 2 gives background information about Judas. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 18:1	cxz8		rc://*/ta/man/translate/writing-newevent	ταῦτα εἰπὼν, Ἰησοῦς	1	John uses this phrase to mark the beginning of a new event that happened soon after the events that the story has just told. Use the natural form in your language for introducing a new event. Alternate translation: “Soon after Jesus spoke these words, he” (See: [[rc://*/ta/man/translate/writing-newevent]])
 18:1	pxtm		rc://*/ta/man/translate/figs-possession	τοῦ χειμάρρου τοῦ Κεδρὼν	1	John is using **of** to describe a **brook** that is called **Kidron**. If this is not clear in your language, you could use a different expression. Alternate translation: “the Kidron Brook” or “the brook that people called ‘Kidron’” (See: [[rc://*/ta/man/translate/figs-possession]])
 18:1	z9bw		rc://*/ta/man/translate/translate-names	τοῦ χειμάρρου τοῦ Κεδρὼν	1	**Kidron** is a valley in Jerusalem that is between the Temple Mount and the Mount of Olives. (See: [[rc://*/ta/man/translate/translate-names]])
@@ -2267,7 +2267,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 18:23	d76y			μαρτύρησον περὶ τοῦ κακοῦ	1	Alternate translation: “tell me what I said that was wrong”
 18:23	r8dy		rc://*/ta/man/translate/figs-rquestion	εἰ δὲ καλῶς, τί με δέρεις?	1	**Jesus** is using the form of a question to add emphasis to 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 an exclamation and communicate the emphasis in another way. Alternate translation: “but if rightly, you should not strike me!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 18:24	mojw		rc://*/ta/man/translate/figs-explicit	ὁ Ἅννας & πρὸς Καϊάφαν τὸν ἀρχιερέα	1	For political reasons both **Annas** and **Caiaphas** were high priests at this time. See how you translated these names in [18:13](../18/13.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
-18:25	ki76		rc://*/ta/man/translate/grammar-connect-time-simultaneous	δὲ	1	**Now** here indicates that John is changing topics to return to the story about Peter in the high priest’s courtyard. [Verses 25–27](../18/25.md) describe what Peter was doing in the courtyard while the high priest was questioning Jesus. If this might confuse your readers, you can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “In the meantime,” or “While Jesus was being questioned,” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
+18:25	ki76		rc://*/ta/man/translate/grammar-connect-time-simultaneous	δὲ	1	**Now** here indicates that John is changing topics to return to the story about Peter in the high priest’s courtyard. [18:25–27](../18/25.md) describe what Peter was doing in the courtyard while the high priest was questioning Jesus. If this might confuse your readers, you can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “In the meantime,” or “While Jesus was being questioned,” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
 18:25	l2bj		rc://*/ta/man/translate/figs-rquestion	μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ?	1	Someone in the high priest’s courtyard is using a rhetorical question here to emphasize that he believes **Peter** is one of Jesus’ **disciples**. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You are certainly also from the disciples of this man!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 18:26	oka8		rc://*/ta/man/translate/figs-rquestion	οὐκ ἐγώ σε εἶδον ἐν τῷ κήπῳ μετ’ αὐτοῦ?	1	One of the high priest’s **servants** is using a rhetorical question here to emphasize that he believes **Peter** is one of Jesus’ disciples. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “I surely saw you in the garden with him!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 18:26	jfba		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
@@ -2319,7 +2319,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 18:40	qy3p		rc://*/ta/man/translate/figs-explicit	τοῦτον	1	Here the Jewish leaders say **this one** as a disrespectful way to refer to Jesus without saying his name. If your language has a similar way to refer to someone in an indirect but derogatory manner, you may use it here. Alternate translation: “this so-and-so” (See: [[rc://*/ta/man/translate/figs-explicit]])
 18:40	h11k		rc://*/ta/man/translate/writing-background	ἦν δὲ ὁ Βαραββᾶς λῃστής	1	In this sentence John provides background information about **Barabbas**. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 18:40	gq8w			λῃστής	1	The word usually translated **robber** can also refer to an insurrectionist, as is indicated by the description of **Barabbas** in [Mark 15:7](../../mrk/15/07). Alternate translation: “an insurrectionist”
-19:intro	u96u				0	# John 19 General Notes\n\n## Structure and Formatting\n\n1. Soldiers beat and mock Jesus (19:1–3)\n2. The Jewish leaders convince Pilate to crucify Jesus (19:4–16)\n3. Soldiers crucify Jesus (19:17–27)\n4. Jesus dies on the cross (19:28–37)\n5. Jesus’ friends put his body in a tomb (19:38–42)\n\nSome translations set each line of poetry farther to the right than the rest of the text in order to make it easier to read. The ULT does this with the poetry in [19:24](../19/24.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Purple garment”\n\nPurple is a color that is from a mixture of red and blue. The soldiers mocked Jesus by putting a purple garment on him. This was because kings wore purple garments. They spoke and acted like they were giving honor to a king, but everyone knew that they were doing it because they hated Jesus. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n### “You are not Caesar’s friend”\n\nPilate knew that Jesus was not a criminal, so he did not want to have his soldiers kill him. But the Jews told him that Jesus was claiming to be a king, and anyone who did that was breaking Caesar’s laws ([19:12](../19/12.md)).\n\n### Ancient Jewish burial customs\n\nAccording to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. According to Jewish tradition, the body was left to decompose in the tomb for one year. Then the family would then place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 39–42](../19/39.md).\n\n### The tomb\n\nThe tomb in which Jesus was buried ([19:41](../19/41.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nThe soldiers were insulting Jesus when they said, “Hail, King of the Jews.” Pilate was insulting the Jews when he asked, “Should I crucify your king?” He was probably also insulting both Jesus and the Jews when he wrote, “Jesus of Nazareth, King of the Jews.” (See: [[rc://*/ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Gabbatha, Golgotha\n\nJohn explained the meanings of these two Aramaic words (“The Pavement” and “The Place of a Skull”). Then he used Greek letters to express the sound of these words. You should also use the letters of your language to express the sounds of these Aramaic words.
+19:intro	u96u				0	# John 19 General Notes\n\n## Structure and Formatting\n\n1. Soldiers beat and mock Jesus (19:1–3)\n2. The Jewish leaders convince Pilate to crucify Jesus (19:4–16)\n3. Soldiers crucify Jesus (19:17–27)\n4. Jesus dies on the cross (19:28–37)\n5. Jesus’ friends put his body in a tomb (19:38–42)\n\nSome translations set each line of poetry farther to the right than the rest of the text in order to make it easier to read. The ULT does this with the poetry in [19:24](../19/24.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Purple garment”\n\nPurple is a color that is from a mixture of red and blue. The soldiers mocked Jesus by putting a purple garment on him. This was because kings wore purple garments. They spoke and acted like they were giving honor to a king, but everyone knew that they were doing it because they hated Jesus. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n### “You are not Caesar’s friend”\n\nPilate knew that Jesus was not a criminal, so he did not want to have his soldiers kill him. But the Jews told him that Jesus was claiming to be a king, and anyone who did that was breaking Caesar’s laws ([19:12](../19/12.md)).\n\n### Ancient Jewish burial customs\n\nAccording to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. According to Jewish tradition, the body was left to decompose in the tomb for one year. Then the family would then place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [19:39–42](../19/39.md).\n\n### The tomb\n\nThe tomb in which Jesus was buried ([19:41](../19/41.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nThe soldiers were insulting Jesus when they said, “Hail, King of the Jews.” Pilate was insulting the Jews when he asked, “Should I crucify your king?” He was probably also insulting both Jesus and the Jews when he wrote, “Jesus of Nazareth, King of the Jews.” (See: [[rc://*/ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Gabbatha, Golgotha\n\nJohn explained the meanings of these two Aramaic words (“The Pavement” and “The Place of a Skull”). Then he used Greek letters to express the sound of these words. You should also use the letters of your language to express the sounds of these Aramaic words.
 19:1	u3gi			Connecting Statement:	0	# Connecting Statement:\n\nThe part of the story from the previous chapter continues. Pilate has been speaking outside his headquarters with the Jewish leaders who are accusing Jesus.
 19:1	yay2		rc://*/ta/man/translate/figs-synecdoche	τότε οὖν ἔλαβεν ὁ Πειλᾶτος τὸν Ἰησοῦν καὶ ἐμαστίγωσεν	1	**Pilate** himself did not whip Jesus. John uses **Pilate** to refer to the soldiers whom Pilate ordered to whip Jesus. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “Pilate then ordered his soldiers to take Jesus and whip him” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 19:2	mzrb		rc://*/ta/man/translate/figs-synecdoche	πλέξαντες στέφανον ἐξ ἀκανθῶν	1	John uses **thorns** to refer to small branches with **thorns** on them. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “twisted together a crown from thorny branches” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
@@ -2432,9 +2432,9 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 19:35	p17b		rc://*/ta/man/translate/writing-background		0	This verse is a break from the main storyline in which John provides some background information about himself. John is telling readers that they can trust what he has written because he saw these events happen. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 19:35	bs5s		rc://*/ta/man/translate/figs-123person	ὁ ἑωρακὼς & αὐτοῦ & ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει	1	These phrases refer to the apostle John, who wrote this Gospel. He is speaking of himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the one who saw this … my … I know that I speak the truth” (See: [[rc://*/ta/man/translate/figs-123person]])
 19:35	c9q7		rc://*/ta/man/translate/figs-ellipsis	ἵνα καὶ ὑμεῖς πιστεύητε	1	John is leaving out some of the words that this clause would need in many languages in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “so that you would also believe that Jesus is the Messiah” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-19:36-37	wid6		rc://*/ta/man/translate/writing-background		0	# General Information:\n\n[Verses 36–37](../19/36.md) are another break from the main storyline in which John tells us that the two events in [verses 33–34](../19/33.md) made some prophecies in scripture come true. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+19:36-37	wid6		rc://*/ta/man/translate/writing-background		0	# General Information:\n\n[19:36–37](../19/36.md) are another break from the main storyline in which John tells us that the two events in [19:33–34](../19/33.md) made some prophecies in scripture come true. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 19:36	uyvo		rc://*/ta/man/translate/writing-quotations	ἐγένετο & ταῦτα, ἵνα ἡ Γραφὴ πληρωθῇ	1	Here John uses **that the scripture would be fulfilled** to introduce a quotation from an Old Testament book ([Psalm 34:20](../../psa/34/20.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “these things happened in order that what is written in the Psalms might be fulfilled” (See: [[rc://*/ta/man/translate/writing-quotations]])
-19:36	l8zi		rc://*/ta/man/translate/figs-explicit	ἐγένετο & ταῦτα	1	Here, **these things** refers to the two events described in [verses 33–34](../19/33.md). If it would be more natural in your language, you could state this explicitly. Alternate translation: “the soldiers did not break Jesus’ legs but pierced his side” (See: [[rc://*/ta/man/translate/figs-explicit]])
+19:36	l8zi		rc://*/ta/man/translate/figs-explicit	ἐγένετο & ταῦτα	1	Here, **these things** refers to the two events described in [19:33–34](../19/33.md). If it would be more natural in your language, you could state this explicitly. Alternate translation: “the soldiers did not break Jesus’ legs but pierced his side” (See: [[rc://*/ta/man/translate/figs-explicit]])
 19:36	qwl5		rc://*/ta/man/translate/figs-activepassive	ἵνα ἡ Γραφὴ πληρωθῇ	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: “in order to fulfill the words that someone wrote in scripture” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 19:36	bm8y		rc://*/ta/man/translate/figs-quotemarks	ὀστοῦν οὐ συντριβήσεται αὐτοῦ	1	This sentence is a quotation from [Psalm 34:20](../../psa/34/20.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 19:36	b1kx		rc://*/ta/man/translate/figs-activepassive	ὀστοῦν οὐ συντριβήσεται αὐτοῦ	1	This is a quotation from [Psalm 34:20](../../psa/34/20.md). 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: “No one will break even one of his bones” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -2544,7 +2544,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 20:25	n8vc		rc://*/ta/man/translate/figs-infostructure	ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων, καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων, καὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω	1	If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “I will certainly not believe unless I see in his hands the mark of the nails and put my finger into the mark of the nails and put my hand into his side” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 20:25	i7ex		rc://*/ta/man/translate/figs-doublenegatives	ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων, καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων, καὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω	1	If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “I will believe only if I see in his hands the mark of the nails and put my finger into the mark of the nails and put my hand into his side” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
 20:25	ss17		rc://*/ta/man/translate/figs-possession	τὸν τύπον τῶν ἥλων	-1	In both of these occurrences, Thomas is using **of** to describe **mark** made by **nails**. He is referring to the holes in Jesus’ hands that were made by the nails that soldiers used to crucify him. Alternate translation: “the marks made by nails … those marks” (See: [[rc://*/ta/man/translate/figs-possession]])
-20:25	xasr		rc://*/ta/man/translate/figs-metonymy	εἰς τὴν πλευρὰν αὐτοῦ	1	See how you translated **his side** in [verse 20](../20/20md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+20:25	xasr		rc://*/ta/man/translate/figs-metonymy	εἰς τὴν πλευρὰν αὐτοῦ	1	See how you translated **his side** in [20:20](../20/20md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 20:25	iqn0		rc://*/ta/man/translate/figs-ellipsis	οὐ μὴ πιστεύσω	1	Thomas 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: “I will certainly not believe that Jesus has become alive again” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 20:26	vzm5		rc://*/ta/man/translate/figs-pastforfuture	ἔρχεται	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 20:26	r3iz		rc://*/ta/man/translate/figs-activepassive	τῶν θυρῶν κεκλεισμένων	1	See how you translated this phrase in [20:19](../20/19.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -2559,7 +2559,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 20:29	q81m		rc://*/ta/man/translate/figs-ellipsis	πεπίστευκας & πιστεύσαντες	1	Jesus 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: “you have believed that I have become alive again … having believed that I have become alive again” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 20:29	sax7		rc://*/ta/man/translate/figs-activepassive	μακάριοι οἱ μὴ ἰδόντες	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: “God blesses those not having seen” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 20:29	q9fb		rc://*/ta/man/translate/figs-ellipsis	μὴ ἰδόντες	1	Jesus 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: “not having seen me” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-20:30-31	yd1j		rc://*/ta/man/translate/writing-endofstory		0	# General Information:\n\nIn [verses 30–31](../20/30.md) John comments about the story he has written in chapters 1 through 20. He also states his reason for writing this book. He does this in order to indicate that the story is almost finished. Use the natural form in your language for expressing the conclusion of a story. (See: [[rc://*/ta/man/translate/writing-endofstory]])
+20:30-31	yd1j		rc://*/ta/man/translate/writing-endofstory		0	# General Information:\n\nIn [20:30–31](../20/30.md) John comments about the story he has written in chapters 1 through 20. He also states his reason for writing this book. He does this in order to indicate that the story is almost finished. Use the natural form in your language for expressing the conclusion of a story. (See: [[rc://*/ta/man/translate/writing-endofstory]])
 20:30	azxu			σημεῖα	1	See how you translated the term **signs** in [2:11](../02/11.md). See also the discussion of **signs** in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracles”
 20:30	xz6j		rc://*/ta/man/translate/figs-activepassive	ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ	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. Since John wrote this Gospel, you should use the first person pronoun “I” to indicate who did the action. Alternate translation: “which I have not written in this book” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 20:31	zlc5		rc://*/ta/man/translate/figs-explicit	ταῦτα	1	Here, **these things** could mean: (1) the miraculous signs that John wrote about in his Gospel and mentioned in the previous verse. Alternate translation: “these signs” (2) everything that John wrote about in his Gospel. Alternate translation: “everything in this book” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2570,10 +2570,10 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 20:31	ip1i		rc://*/ta/man/translate/figs-explicit	ζωὴν	1	Here, **life** refers to eternal **life**. If it would be helpful in your language, you could state this explicitly. See the UST. (See: [[rc://*/ta/man/translate/figs-explicit]])
 20:31	vgwe		rc://*/ta/man/translate/figs-explicit	ἐν τῷ ὀνόματι αὐτοῦ	1	Here, **in** indicates the means by which people can have eternal **life**. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “by means of his name” (See: [[rc://*/ta/man/translate/figs-explicit]])
 20:31	qxdy		rc://*/ta/man/translate/figs-synecdoche	ἐν τῷ ὀνόματι αὐτοῦ	1	Here, **his name** could refer to: (1) Jesus himself. Alternate translation: “through union with him” or “by the power of his person” (2) calling on Jesus’ name for salvation. Alternate translation: “by calling on his name” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
-21:intro	e1bg				0	# John 21 General Notes\n\n## Structure and Formatting\n\n1. Jesus eats breakfast with his disciples (21:1–14)\n2. Jesus restores Peter as his disciple (21:15–19)\n3. Jesus and Peter speak about John (21:20–23)\n4. John concludes his Gospel (21:24–25)\n\n## Important Figures of Speech in this Chapter\n\n### The metaphor of sheep\n\nBefore Jesus died, he spoke of himself taking care of his people as if he were a good shepherd taking care of sheep ([10:11](../10/11.md)). After he became alive again, Jesus commanded Peter to take care of other believers in the same way. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The disciple whom Jesus loved”\n\nThe apostle John referred to himself as the disciple “whom Jesus loved” twice in this chapter ([21:7](../21/07.md), [20](../21/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to use a first person pronoun for these references and the other references to John throughout this chapter. You would also need to use first person plural pronouns in this chapter for all references to the disciples as a group, since John was one of them. If your language can retain the third person references, then you may want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/names/johntheapostle]] and [[rc://*/ta/man/translate/figs-123person]])\n\n### Different words for “love”\n\nIn [verses 15–17](../21/15.md), Jesus and Peter speak to each other using two different words in the original language that could both be translated as “love.” These words are often used interchangeably. However, when they are used together, as in [verses 15–17](../21/15.md), they can have slightly different meanings. One word can refer to a type of love that is based on affection and friendship, but the other word can refer to a type of love that is based on sincere devotion and high esteem for the person being loved. Although the UST translates both of these words as “love,” the notes will provide more specific alternatives.
+21:intro	e1bg				0	# John 21 General Notes\n\n## Structure and Formatting\n\n1. Jesus eats breakfast with his disciples (21:1–14)\n2. Jesus restores Peter as his disciple (21:15–19)\n3. Jesus and Peter speak about John (21:20–23)\n4. John concludes his Gospel (21:24–25)\n\n## Important Figures of Speech in this Chapter\n\n### The metaphor of sheep\n\nBefore Jesus died, he spoke of himself taking care of his people as if he were a good shepherd taking care of sheep ([10:11](../10/11.md)). After he became alive again, Jesus commanded Peter to take care of other believers in the same way. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The disciple whom Jesus loved”\n\nThe apostle John referred to himself as the disciple “whom Jesus loved” twice in this chapter ([21:7](../21/07.md), [20](../21/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to use a first person pronoun for these references and the other references to John throughout this chapter. You would also need to use first person plural pronouns in this chapter for all references to the disciples as a group, since John was one of them. If your language can retain the third person references, then you may want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/names/johntheapostle]] and [[rc://*/ta/man/translate/figs-123person]])\n\n### Different words for “love”\n\nIn [21:15–17](../21/15.md), Jesus and Peter speak to each other using two different words in the original language that could both be translated as “love.” These words are often used interchangeably. However, when they are used together, as in [21:15–17](../21/15.md), they can have slightly different meanings. One word can refer to a type of love that is based on affection and friendship, but the other word can refer to a type of love that is based on sincere devotion and high esteem for the person being loved. Although the UST translates both of these words as “love,” the notes will provide more specific alternatives.
 21:1	x44v		rc://*/ta/man/translate/writing-newevent	μετὰ ταῦτα	1	This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://*/ta/man/translate/writing-newevent]])
 21:1	yj6k		rc://*/ta/man/translate/translate-names	θαλάσσης τῆς Τιβεριάδος	1	This **Sea** was also called “the Sea of Galilee.” See how you translated the similar name in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/translate-names]])
-21:2-3	et5h		rc://*/ta/man/translate/writing-background		0	# General Information:\n\n[Verses 2–3](../21/02.md) provide background information on what happens in the story before Jesus appears to his disciples at the Sea of Tiberias. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+21:2-3	et5h		rc://*/ta/man/translate/writing-background		0	# General Information:\n\n[21:2–3](../21/02.md) provide background information on what happens in the story before Jesus appears to his disciples at the Sea of Tiberias. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 21:2	b421		rc://*/ta/man/translate/figs-activepassive	Θωμᾶς ὁ λεγόμενος Δίδυμος	1	See how you translated this phrase in [11:16](../11/16.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
 21:2	m4gx		rc://*/ta/man/translate/translate-names	Κανὰ τῆς Γαλιλαίας	1	See how you translated **Cana of Galilee** in [2:1](../02/01.md). (See: [[rc://*/ta/man/translate/translate-names]])
 21:2	xyiv		rc://*/ta/man/translate/figs-explicit	οἱ τοῦ Ζεβεδαίου	1	This phrase refers to the disciples John and James, whom Jesus called “sons of thunder” in [Mark 3:17](../../mrk/03/17.md). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “James and I, the sons of Zebedee” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2646,7 +2646,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 21:23	cs14		rc://*/ta/man/translate/writing-pronouns	αὐτῷ	1	The pronoun **him** here refers to Peter. If this might confuse your readers, you could state that explicitly, as in the UST. (See: [[rc://*/ta/man/translate/writing-pronouns]])
 21:23	elmi		rc://*/ta/man/translate/writing-pronouns	ὅτι οὐκ ἀποθνῄσκει & αὐτὸν	1	The pronouns **he** and **him** here refer to John. If this might confuse your readers, you could state that explicitly, as in the UST. (See: [[rc://*/ta/man/translate/writing-pronouns]])
 21:23	qxqr			ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ	1	See how you translated this sentence in the previous verse.
-21:24-25	s5bp		rc://*/ta/man/translate/writing-endofstory		0	# General Information:\n\nIn [verses 24–25](../21/24.md) John indicates the end of his Gospel by giving a closing comment about himself and what he has written in this book. Use the natural form in your language for expressing the conclusion of a story.(See: [[rc://*/ta/man/translate/writing-endofstory]])
+21:24-25	s5bp		rc://*/ta/man/translate/writing-endofstory		0	# General Information:\n\nIn [21:24–25](../21/24.md) John indicates the end of his Gospel by giving a closing comment about himself and what he has written in this book. Use the natural form in your language for expressing the conclusion of a story.(See: [[rc://*/ta/man/translate/writing-endofstory]])
 21:24	d6t5		rc://*/ta/man/translate/figs-123person	οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων, καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν	1	In this verse John is speaking about himself in the third person. If this is confusing in your language, you can use the first person. Alternate translation: “I am the disciple who testifies about these things and who wrote these things, and we know that my testimony is true” (See: [[rc://*/ta/man/translate/figs-123person]])
 21:24	f7ww		rc://*/ta/man/translate/figs-explicit	τούτων & ταῦτα	1	In this verse, **these things** refers to everything that John has written in this Gospel. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “everything in this book … all these things” (See: [[rc://*/ta/man/translate/figs-explicit]])
 21:24	h5i9		rc://*/ta/man/translate/figs-exclusive	οἴδαμεν	1	Here the pronoun **we** is exclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]])

tn_ROM.tsv

@@ -58,7 +58,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 1:10	mdc8		rc://*/ta/man/translate/figs-doublet	πάντοτε ἐπὶ τῶν προσευχῶν μου, δεόμενος	1	This phrase means the same thing as “I continually make mention of you” in the previous verse. Paul uses them to emphasize how intensely he prays that God will allow him to visit the church at Rome. If your language does not use repetition to do this, you could use one phrase for the similar passage in the previous verse and in this verse provide emphasis in another way. Alternate translation: “in all my prayers, I beg God” (See: [[rc://*/ta/man/translate/figs-doublet]])
 1:10	oi0x		rc://*/ta/man/translate/figs-hyperbole	πάντοτε	1	Here, the word **always** is an exaggeration that figuratively expresses the frequency of Paul’s prayers to God for the church at Rome. Paul does not mean that he spends all of his time praying for them. If it would be helpful in your language, you could use plain language and express the emphasis in another way. Alternate translation: “frequently” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
 1:10	b5wy		rc://*/ta/man/translate/figs-abstractnouns	ἐν τῷ θελήματι τοῦ Θεοῦ	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: “because God wills for me” or “because God wants me”(See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-1:11	ki6h		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that this is a reason clause. Paul is indicating why he constantly prays to visit the church at Rome in [verses 9–10](../01/09.md). Use a natural way in your language for indicating a reason. Alternate translation: “I am always requesting this because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+1:11	ki6h		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that this is a reason clause. Paul is indicating why he constantly prays to visit the church at Rome in [1:9–10](../01/09.md). Use a natural way in your language for indicating a reason. Alternate translation: “I am always requesting this because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 1:11	gjdu		rc://*/ta/man/translate/figs-metonymy	ἰδεῖν ὑμᾶς	1	Paul uses **see** to describe not only seeing the Christians in Rome, but also visiting them and spending time with them. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to visit you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 1:11	b23b		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Here, **so that** indicates that this is a purpose clause. Paul is stating the purpose for why he wants to visit the believers at Rome. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 1:12	pnnm		rc://*/ta/man/translate/figs-distinguish	τοῦτο δέ ἐστιν	1	Here, **and that is** gives further information about why Paul wants to share “some spiritual gift” with the believers in Rome. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “namely” or “specifically” (See: [[rc://*/ta/man/translate/figs-distinguish]])
@@ -108,7 +108,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 1:18	g3qm		rc://*/ta/man/translate/figs-distinguish	τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων	1	This phrase gives us further information about the nature of people, who are called **men** in the previous phrase. It is not making a distinction between different kinds of **men**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “these same people who in unrighteousness are holding back the truth” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 1:18	k4ql		rc://*/ta/man/translate/figs-personification	τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων	1	Here Paul speaks of **truth** as if it were a person who could be restrained or held back. If it would be helpful in your language, you could express this meaning in a non-figurative way. Alternate translation: “who in unrighteousness prevent the truth from being known” (See: [[rc://*/ta/man/translate/figs-personification]])
 1:19	jd85		rc://*/ta/man/translate/figs-activepassive	τὸ γνωστὸν τοῦ Θεοῦ	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. Alternate translation: “what people can know about God” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-1:19	r6ef		rc://*/ta/man/translate/writing-pronouns	αὐτοῖς & αὐτοῖς	1	The pronoun **them** refers to the ungodly and unrighteous people mentioned in the previous verse. Unless, otherwise noted, **them**, “their”, and “they” refer to ungodly and unrighteous people throughout [verses 19–32](../01/19.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “all these ungodly and unrighteous people … all these ungodly and unrighteous people” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+1:19	r6ef		rc://*/ta/man/translate/writing-pronouns	αὐτοῖς & αὐτοῖς	1	The pronoun **them** refers to the ungodly and unrighteous people mentioned in the previous verse. Unless, otherwise noted, **them**, “their”, and “they” refer to ungodly and unrighteous people throughout [1:19–32](../01/19.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “all these ungodly and unrighteous people … all these ungodly and unrighteous people” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 1:20	fo6q		rc://*/ta/man/translate/figs-abstractnouns	τὰ & ἀόρατα αὐτοῦ & καθορᾶται; ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης	1	If your language does not use abstract nouns for the ideas of **qualities**, **power**, and **nature**, you could express the same ideas in another way. Alternate translation: “what people cannot see about God, both how eternally powerful he is and who he is are clearly seen” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:20	szu6		rc://*/ta/man/translate/figs-metaphor	καθορᾶται	1	Paul uses **seen** to refer to perceiving something. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “are clearly perceived” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:20	abdl		rc://*/ta/man/translate/figs-activepassive	καθορᾶται	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 can clearly see” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -154,7 +154,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 1:26	hw81		rc://*/ta/man/translate/figs-possession	πάθη ἀτιμίας	1	Paul is using the possessive form to describe **passions** that are characterized by **dishonor**. If it would be helpful in your language, you could use a different expression. Alternate translation: “dishonorable passions” (See: [[rc://*/ta/man/translate/figs-possession]])
 1:26	lk73		rc://*/ta/man/translate/figs-abstractnouns	πάθη ἀτιμίας	1	If your language does not use abstract nouns for the ideas of **passions** and **dishonor**, you could express the same ideas in another way. Alternate translation: “dishonor themselves by doing what they are passionate about” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:26	j4ni		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	The word translated **for** introduces an explanation of **passions of dishonor**. This explanation begins after the word **for** and continues through the end of the next verse. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “that is,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-1:26	jqyi		rc://*/ta/man/translate/figs-metaphor	μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν	1	Paul uses **exchanged** to describe the actions of ungodly women as if they were exchanging goods or money. Paul means that they stopped doing **natural** sexual acts with men and started doing sexual acts with other women, which is **contrary to nature**. If it would be helpful in your language, you could express the meaning plainly. See how you translated **exchanged** in [verses 23](../01/23.md) and [25](../01/25.md). Alternative translation, “stopped doing natural sexual acts with men and started doing unnatural sexual acts with women” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+1:26	jqyi		rc://*/ta/man/translate/figs-metaphor	μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν	1	Paul uses **exchanged** to describe the actions of ungodly women as if they were exchanging goods or money. Paul means that they stopped doing **natural** sexual acts with men and started doing sexual acts with other women, which is **contrary to nature**. If it would be helpful in your language, you could express the meaning plainly. See how you translated **exchanged** in [1:23](../01/23.md) and [25](../01/25.md). Alternative translation, “stopped doing natural sexual acts with men and started doing unnatural sexual acts with women” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:26	vs4a		rc://*/ta/man/translate/figs-euphemism	τὴν φυσικὴν χρῆσιν	1	Paul uses **the natural use** figuratively to refer to sexual activity between women and men. This is a polite way of referring to something that would be offensive in some cultures. If it would be helpful in your language, you could use a different polite way of referring to this or you could express the meaning plainly. Alternate translation: “sexual activity with males” (See: [[rc://*/ta/man/translate/figs-euphemism]])
 1:26	qvr5		rc://*/ta/man/translate/figs-euphemism	τὴν παρὰ φύσιν	1	Paul uses **contrary to nature** figuratively to refer to sexual activity between women and other women. This is a polite way of referring to something immoral. If it would be helpful in your language, you could use a different polite way of referring to this or you could state this plainly. Alternate translation: “sexual activity with other females” (See: [[rc://*/ta/man/translate/figs-euphemism]])
 1:27	ji3l		rc://*/ta/man/translate/grammar-connect-words-phrases	ὁμοίως τε καὶ οἱ ἄρσενες	1	This phrase emphasizes that what follows is similar to [1:26](../01/26.md). Alternate translation: “in the same way, even the males” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
@@ -173,11 +173,11 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 1:27	dbtt		rc://*/ta/man/translate/figs-abstractnouns	ἣν ἔδει τῆς πλάνης αὐτῶν	1	If your language does not use an abstract noun for the idea of **perversion**, you could express the same idea in another way. Alternate translation: “which was necessary for their perverted acts” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:28	bt7u		rc://*/ta/man/translate/figs-idiom	οὐκ ἐδοκίμασαν, τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει	1	Here, **having God in their full awareness** is an idiom that refers to thinking about God or acknowledging God. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “they did not approve of thinking about God” (See: [[rc://*/ta/man/translate/figs-idiom]])
 1:28	f53x		rc://*/ta/man/translate/figs-abstractnouns	τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει	1	If your language does not use an abstract noun for the idea of **full awareness**, you could express the same idea in another way. Alternate translation: “being fully aware of God” or “fully acknowledging that God exists” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-1:28	yy1c		rc://*/ta/man/translate/figs-metaphor	παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς	1	See how you translated this phrase in [verses 24](../01/24.md) and [26](../01/26.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+1:28	yy1c		rc://*/ta/man/translate/figs-metaphor	παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς	1	See how you translated this phrase in [1:24](../01/24.md) and [26](../01/26.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:28	p8z2		rc://*/ta/man/translate/figs-genericnoun	εἰς ἀδόκιμον νοῦν	1	Paul is speaking of the minds of these ungodly people in general, not of one particular **mind**. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “to disapproved minds” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
 1:28	r1pt		rc://*/ta/man/translate/figs-explicit	εἰς ἀδόκιμον νοῦν	1	Here, **mind** refers to a person’s will and moral reasoning. The **mind** of one of these ungodly people is **disapproved**, which means that it has been rejected by God as worthless. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to a mind that has become worthless” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:28	ie4l		rc://*/ta/man/translate/grammar-connect-logic-result	ποιεῖν	1	Here, **to do** could refer to: (1) the result of **a disapproved mind**. Alternate translation: “and as a result they do” or “causing them to practice” (2) the purpose of **a disapproved mind**. Alternate translation: “so that they do” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-1:28	aye6		rc://*/ta/man/translate/figs-explicit	τὰ μὴ καθήκοντα	1	The phrase **those things that are not proper** refers to what Paul describes in [verses 29–31](../01/29.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “those improper things that follow” (See: [[rc://*/ta/man/translate/figs-explicit]])
+1:28	aye6		rc://*/ta/man/translate/figs-explicit	τὰ μὴ καθήκοντα	1	The phrase **those things that are not proper** refers to what Paul describes in [1:29–31](../01/29.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “those improper things that follow” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:29	v0zj		rc://*/ta/man/translate/figs-metaphor	πεπληρωμένους πάσῃ ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ	1	Paul uses **filled with** to refer to these ungodly people as if they were a container **filled with** the sins that Paul lists in this clause. Like a container that has been **filled with** something, the people are completely controlled by these sins. If it would be helpful in your language, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternate translation: “fully controlled by unrighteousness, wickedness, covetousness, and malice” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:29	t4qm		rc://*/ta/man/translate/figs-activepassive	πεπληρωμένους	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. Alternate translation: “they filled themselves” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 1:29	uqks		rc://*/ta/man/translate/figs-abstractnouns	πεπληρωμένους πάσῃ ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ;	1	If your language does not use abstract nouns for the ideas of **unrighteousness**, **wickedness**, **covetousness**, and **malice**, you could express the same ideas in another way. Alternate translation: “filled with all unrighteous, wicked, covetous, and malicious thoughts” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -190,11 +190,11 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 1:32	cxx8		rc://*/ta/man/translate/figs-abstractnouns	τὸ δικαίωμα	1	If your language does not use an abstract noun for the idea of **decree**, you could express the same idea in another way. Alternate translation: “what is rightly decreed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:32	ytu6		rc://*/ta/man/translate/figs-possession	τὸ δικαίωμα τοῦ Θεοῦ	1	Paul is using the possessive form to describe a **the righteous decree** that comes from **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “God’s righteous decree” or “that what God decrees is right” (See: [[rc://*/ta/man/translate/figs-possession]])
 1:32	z12q		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅτι	1	Here, **that** indicates that what follows is the content of the **the righteous decree of God**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “namely, that” or “in other words, that” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-1:32	iqg1		rc://*/ta/man/translate/writing-pronouns	τὰ τοιαῦτα & αὐτὰ & τοῖς πράσσουσιν	1	The pronouns **such things** and **things** and **them** refer to the litany of “the things that are not proper” in [verses 28–31](../01/28/md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “such improper things … these improper things … those who keep doing these improper things” or “these kinds of evil things … these evil things … those who keep doing these evil things” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+1:32	iqg1		rc://*/ta/man/translate/writing-pronouns	τὰ τοιαῦτα & αὐτὰ & τοῖς πράσσουσιν	1	The pronouns **such things** and **things** and **them** refer to the litany of “the things that are not proper” in [1:28–31](../01/28/md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “such improper things … these improper things … those who keep doing these improper things” or “these kinds of evil things … these evil things … those who keep doing these evil things” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 1:32	p9e9		rc://*/ta/man/translate/figs-nominaladj	ἄξιοι θανάτου	1	Paul is using the adjective **worthy** 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: “people who deserve death” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 1:32	t0ls		rc://*/ta/man/translate/figs-abstractnouns	ἄξιοι θανάτου εἰσίν	1	If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “are worthy to die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:32	awth		rc://*/ta/man/translate/figs-explicit	ἄξιοι θανάτου εἰσίν	1	Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. If it would be helpful in your language, you could state this explicitly. Alternate translation: “are worthy to die spiritually” or “are worthy of spiritual death” (See: [[rc://*/ta/man/translate/figs-explicit]])
-2:intro	dse2				0	# Romans 2 General Notes\n\n## Structure and Formatting\n\n3. All mankind is condemned because of sin (1:18–3:20)\n    * All non-Jews have sinned (1:18–32)\n    * All Jews have sinned (2:1–3:8)\n\nIn this chapter Paul shifts his audience from Roman Christians to people who “judge” other people and do not believe in Jesus. (See: [[rc://*/tw/dict/bible/kt/judge]] and [[rc://*/tw/dict/bible/kt/believe]])\n\n## Special Concepts in this Chapter\n\n### “The Law”\n\nIn this chapter Paul uses the singular noun “the law” to refer to the group of laws that God gave Israel through Moses. Paul says that those who try to obey the law of Moses will not be justified by trying to obey it. If your language does not use singular nouns in that way, you can use a different expression. (See: [[rc://*/ta/man/translate/grammar-collectivenouns]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Other possible translation difficulties in this chapter\n\nIn [verses 1–5](../02/01.md) Paul uses the singular pronoun “you” and the singular noun “man” to refer to all people in general. If your language does not use singular pronouns or singular nouns to refer to a group of people, you can use a different expression. (See: [[rc://*/ta/man/translate/figs-youcrowd]] and [[rc://*/ta/man/translate/grammar-collectivenouns]])
+2:intro	dse2				0	# Romans 2 General Notes\n\n## Structure and Formatting\n\n3. All mankind is condemned because of sin (1:18–3:20)\n    * All non-Jews have sinned (1:18–32)\n    * All Jews have sinned (2:1–3:8)\n\nIn this chapter Paul shifts his audience from Roman Christians to people who “judge” other people and do not believe in Jesus. (See: [[rc://*/tw/dict/bible/kt/judge]] and [[rc://*/tw/dict/bible/kt/believe]])\n\n## Special Concepts in this Chapter\n\n### “The Law”\n\nIn this chapter Paul uses the singular noun “the law” to refer to the group of laws that God gave Israel through Moses. Paul says that those who try to obey the law of Moses will not be justified by trying to obey it. If your language does not use singular nouns in that way, you can use a different expression. (See: [[rc://*/ta/man/translate/grammar-collectivenouns]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Other possible translation difficulties in this chapter\n\nIn [2:1–5](../02/01.md) Paul uses the singular pronoun “you” and the singular noun “man” to refer to all people in general. If your language does not use singular pronouns or singular nouns to refer to a group of people, you can use a different expression. (See: [[rc://*/ta/man/translate/figs-youcrowd]] and [[rc://*/ta/man/translate/grammar-collectivenouns]])
 2:1	y6ts		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	**Therefore** here marks a new section of the letter. It also introduces a result clause that summarizes the consequences of the behavior that Paul described in [1:18–32](../01/18.md). Use a natural way in your language to indicate result. Alternate translation: “As a result” or “So then” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 2:1	d7pj		rc://*/ta/man/translate/figs-youcrowd	εἶ & κρίνεις & σεαυτὸν κατακρίνεις & πράσσεις, ὁ κρίνων	1	Paul uses the singular pronoun **you** here to refer to all people in general. See the discussion of this in the General Notes for this chapter. Alternate translation: “every one of you is … every one of you judges … every one of you condemns yourself … every one of you who judges practices” (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 2:1	atxo			ἀναπολόγητος	1	See how you translated this phrase in [1:20](../01/20.md).
@@ -219,7 +219,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:3	bd82		rc://*/ta/man/translate/figs-personification	ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ	1	Here Paul speaks of **judgment** as if it were a person from whom someone could **escape**. Paul means that no one can avoid God’s judgment. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “that you will not prevent God’s judgment” (See: [[rc://*/ta/man/translate/figs-personification]])
 2:3	hpej		rc://*/ta/man/translate/figs-explicit	τὸ κρίμα τοῦ Θεοῦ	1	See how you translated this phrase in [2:2](../02/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:4	pex3		rc://*/ta/man/translate/figs-rquestion	ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ, εἰς μετάνοιάν σε ἄγει?	1	Paul is using a rhetorical question here to emphasize that these judgmental people should know that **the kindness of God leads** them **to repentance**. 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 who scorn the wealth of his kindness and forbearance and patience surely know that the kindness of God leads you to repentance!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-2:4	v9yf		rc://*/ta/man/translate/figs-youcrowd	καταφρονεῖς & σε	1	In this verse Paul uses the singular pronoun **you** here to refer to all of humanity in general. See how you translated **you** in [verses 1](../02/01.md) and [3](../02/03.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
+2:4	v9yf		rc://*/ta/man/translate/figs-youcrowd	καταφρονεῖς & σε	1	In this verse Paul uses the singular pronoun **you** here to refer to all of humanity in general. See how you translated **you** in [2:1](../02/01.md) and [2:3](../02/03.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 2:4	w537		rc://*/ta/man/translate/figs-metaphor	τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας	1	Paul speaks of God’s **kindness and forbearance and patience** as if they were wealth that could be acquired or rejected. If it would be helpful in your language, you could use a simile or express the meaning plainly. Alternative translation: “acquiring his wonderful kindness and forbearance and patience” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:4	swj9		rc://*/ta/man/translate/figs-abstractnouns	τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας	1	If your language does not use abstract nouns for the ideas of **kindness**, **forbearance**, and **patience**, you could express these ideas in another way. Alternate translation: “of how kind, forbearing, and patient he is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:4	pplt		rc://*/ta/man/translate/figs-possession	τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας & τὸ χρηστὸν τοῦ Θεοῦ	1	Paul is using the possessive form to describe the **kindness**, **forbearance**, and **patience** that characterize **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “of God’s kindness, forbearance, and patience … God’s kindness” (See: [[rc://*/ta/man/translate/figs-possession]])
@@ -238,7 +238,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:6	frov		rc://*/ta/man/translate/figs-quotations	ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	1	This clause is a quotation from the Old Testament ([Psalm 62:12](../psa/062/012.md)). If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “who ‘will pay back to each one according to his deeds’” (See: [[rc://*/ta/man/translate/figs-quotations]])
 2:6	jwcx		rc://*/ta/man/translate/figs-metaphor	ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	1	Here Paul uses **pay back** to refer to appropriately punishing or rewarding someone as if the punishment or reward was reciprocal payment for that person’s deeds. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will appropriately punish or reward each one according to his deeds” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:6	gj1q		rc://*/ta/man/translate/figs-abstractnouns	τὰ ἔργα αὐτοῦ	1	If your language does not use an abstract noun for the idea of **deeds**, you could express the same idea in another way. Alternate translation: “how he acts” or “what he does” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-2:7	ylpm				0	# General Information:\n\nIn [verses 7–10](../02/07.md) Paul explains what he means when he said in [2:6](../02/06.md) that God will “pay back to each according to his deeds.”
+2:7	ylpm				0	# General Information:\n\nIn [2:7–10](../02/07.md) Paul explains what he means when he said in [2:6](../02/06.md) that God will “pay back to each according to his deeds.”
 2:7	rrbf		rc://*/ta/man/translate/figs-infostructure	τοῖς & καθ’ ὑπομονὴν ἔργου ἀγαθοῦ, δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν, ζωὴν αἰώνιον;	1	If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “eternal life to those who are seeking glory and honor and incorruptibility according to endurance of good work” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 2:7	gec6		rc://*/ta/man/translate/figs-ellipsis	ζωὴν αἰώνιον	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 previous verse. Alternate translation: “eternal life is what God pays back” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 2:7	sqdo		rc://*/ta/man/translate/figs-metaphor	τοῖς & ζητοῦσιν	1	Paul uses **seeking** to refer to these people as if they were trying to find something. He means that they are trying to live in such a way as to obtain **glory and honor and incorruptibility**. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “to those who … keep trying to attain” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -266,8 +266,8 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:10	ib56		rc://*/ta/man/translate/figs-nominaladj	τὸ ἀγαθόν	1	Paul is using the adjective **good** as a noun in order to describe things people do. If your language does not use adjectives in the same way, you could translate this with a noun phrase. Alternate translation: “good deeds” or “things that are good” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 2:10	u06j		rc://*/ta/man/translate/figs-explicit	Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι	1	See how you translated this phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:11	eol0		rc://*/ta/man/translate/figs-abstractnouns	οὐ & ἐστιν προσωπολημψία παρὰ τῷ Θεῷ	1	If your language does not use an abstract noun for the idea of **favoritism**, you could express the same idea in another way. Alternate translation: “God does not honor one type of person above another” or “God is not more favorable toward one person than another” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-2:12	wkx8		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that what follows in [verses 12–16](../02/12.md) gives the reason for the phrase “there is no favoritism with God” in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “This is true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-2:12	ecsk		rc://*/ta/man/translate/figs-explicit	ὅσοι & ἀνόμως ἥμαρτον	1	Paul uses this phrase to refer to non-Jews, whom he calls “the Greek” in [verses 9–10](../02/09.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “as many non-Jewish people as have sinned without the law” (See: [[rc://*/ta/man/translate/figs-explicit]])
+2:12	wkx8		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that what follows in [2:12–16](../02/12.md) gives the reason for the phrase “there is no favoritism with God” in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “This is true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+2:12	ecsk		rc://*/ta/man/translate/figs-explicit	ὅσοι & ἀνόμως ἥμαρτον	1	Paul uses this phrase to refer to non-Jews, whom he calls “the Greek” in [2:9–10](../02/09.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “as many non-Jewish people as have sinned without the law” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:12	t3qs		rc://*/ta/man/translate/grammar-collectivenouns	ἀνόμως & ἀνόμως & νόμῳ & νόμου	1	The word **law** is a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. See the discussion of this term in the General Notes for this chapter. Alternate translation: “without God’s laws … without God’s laws … God’s laws … God’s laws” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 2:12	m6cy		rc://*/ta/man/translate/figs-idiom	ἀνόμως & ἀνόμως	1	Here, **without the law** refers to not knowing God’s **law**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “without knowing God’s law” or “in ignorance of God’s law” (See: [[rc://*/ta/man/translate/figs-idiom]])
 2:12	qkh4		rc://*/ta/man/translate/figs-metonymy	καὶ ἀπολοῦνται	1	Here Paul uses **perish** to refer to eternal punishment in hell that occurs after physical death. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will also be punished eternally” or “will also experience eternal punishment” (See: [[rc://*/ta/man/translate/figs-metonymy]])
@@ -278,7 +278,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:13	a8ra		rc://*/ta/man/translate/grammar-collectivenouns	νόμου & νόμου	1	See how you translated **the law** in the previous verse. (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 2:13	eg4h		rc://*/ta/man/translate/figs-metaphor	οὐ & δίκαιοι παρὰ τῷ Θεῷ	1	Paul uses **with God** here to describe **righteous** people as if they were located in the presence of **God**. He means that God makes them right with himself. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “are not made righteous by God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:13	c1bu		rc://*/ta/man/translate/figs-activepassive	οἱ ποιηταὶ νόμου δικαιωθήσονται	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. If you must state who will do the action, Paul implies that “God” will do it. Alternate translation: “God will justify the doers of the law” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-2:14	q2id		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [verses 14–16](../02/14.md) give another reason why God judges both groups of people mentioned in [2:12](../02/12.md). [Verses 14–16](../02/14.md) explain why **Gentiles** who do not know God’s law are still sinners. Use a natural way in your language to indicate a reason. Alternate translation: “God also judges both groups of people impartially because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+2:14	q2id		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [2:14–16](../02/14.md) give another reason why God judges both groups of people mentioned in [2:12](../02/12.md). [2:14–16](../02/14.md) explain why **Gentiles** who do not know God’s law are still sinners. Use a natural way in your language to indicate a reason. Alternate translation: “God also judges both groups of people impartially because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 2:14	vlum		rc://*/ta/man/translate/figs-metaphor	τὰ μὴ νόμον ἔχοντα & νόμον μὴ ἔχοντες	1	Paul speaks of these people as if they do not own or possess **the law**. He means that they did not receive the law that God gave to the Jewish people. If it would be helpful in your language, you could express the meaning plainly. See how you translated “without the law” in [2:12](../02/12.md). Alternative translation: “who are unaware of God’s law … who are unaware of God’s law” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:14	zhmw		rc://*/ta/man/translate/grammar-collectivenouns	νόμον & τοῦ νόμου & νόμον	1	See how you translated **the law** in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 2:14	h53h		rc://*/ta/man/translate/figs-abstractnouns	φύσει & ποιῶσιν	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: “naturally do” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -294,13 +294,13 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:15	ub8t		rc://*/ta/man/translate/figs-distinguish	συνμαρτυρούσης & καὶ μεταξὺ ἀλλήλων, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων	1	This clause explains what **bearing witness** means. If it would be helpful in your language, you could make the relationship between these phrases clearer or begin a new sentence. Alternate translation: “bearing witness, namely, the thoughts of each person both accusing or even defending them” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 2:15	qk53		rc://*/ta/man/translate/figs-personification	καὶ μεταξὺ ἀλλήλων, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων	1	Here Paul speaks of **thoughts** as if they were a person who could accuse or defend someone in court. If it would be helpful in your language, you could express this meaning plainly. Alternate translation (remove preceding comma): “by accusing or defending them in the way they think” (See: [[rc://*/ta/man/translate/figs-personification]])
 2:16	o6kx		rc://*/ta/man/translate/figs-metonymy	ἐν ἡμέρᾳ	1	Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a point in time is coming” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-2:16	c5fp		rc://*/ta/man/translate/figs-explicit	ἐν ἡμέρᾳ ὅτε κρίνει ὁ Θεὸς	1	Paul assumes that his readers will know that **the day when God will judge** refers to the time in the future when God will judge everyone, as Paul also mentioned in [verses 2](../02/02.md) and [5](../02/05.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “at the future time when God finally judges” (See: [[rc://*/ta/man/translate/figs-explicit]])
+2:16	c5fp		rc://*/ta/man/translate/figs-explicit	ἐν ἡμέρᾳ ὅτε κρίνει ὁ Θεὸς	1	Paul assumes that his readers will know that **the day when God will judge** refers to the time in the future when God will judge everyone, as Paul also mentioned in [2:2](../02/02.md) and [2:5](../02/05.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “at the future time when God finally judges” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:16	lyvd		rc://*/ta/man/translate/figs-possession	τὰ κρυπτὰ τῶν ἀνθρώπων	1	Paul is using the possessive form to describe **secrets** that **men** have. These **secrets** are specifically secret thoughts that people have, as indicated by the word “thoughts” in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “men’s secrets” or “the secrets that men keep” (See: [[rc://*/ta/man/translate/figs-possession]])
 2:16	gxet		rc://*/ta/man/translate/figs-abstractnouns	τὰ κρυπτὰ τῶν ἀνθρώπων	1	If your language does not use an abstract noun for the idea of **secrets**, you could express the same idea in another way. Alternate translation: “what men secretly think” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:16	r8hz		rc://*/ta/man/translate/figs-gendernotations	τῶν ἀνθρώπων	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: “of human beings” or “of people” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 2:16	xb7t		rc://*/ta/man/translate/figs-infostructure	κατὰ τὸ εὐαγγέλιόν μου, διὰ Χριστοῦ Ἰησοῦ	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “through Christ Jesus, according to my gospel” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 2:16	e9bp		rc://*/ta/man/translate/figs-metaphor	κατὰ τὸ εὐαγγέλιόν μου	1	Paul speaks of the **gospel** as if it belongs to him. He means that this is the **gospel** God has entrusted him to preach. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “according to God’s gospel that I preach” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-2:17	lc6m		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	# Connecting Statement:\n\n**But** here indicates that in [verses 17–29](../02/17.md) Paul changes topics from talking about non-Jewish people who don’t know the law of Moses to Jews who know the law. He explains why the Jews as well cannot escape God’s judgment. Alternate translation: “You also need to know that” or “However” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+2:17	lc6m		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	# Connecting Statement:\n\n**But** here indicates that in [2:17–29](../02/17.md) Paul changes topics from talking about non-Jewish people who don’t know the law of Moses to Jews who know the law. He explains why the Jews as well cannot escape God’s judgment. Alternate translation: “You also need to know that” or “However” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 2:17	cnq7		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Here, **if** indicates the beginning of a conditional sentence that extends from this verse to [2:21](../02/21.md). Paul speaks as if these descriptions of Jews were hypothetical possibilities, but he means that they are 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 “because” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
 2:17	kfe8		rc://*/ta/man/translate/figs-youcrowd	σὺ	1	Even though Paul is speaking to Jewish people, he is hypothetically addressing an individual, so **you** and **your** and **yourself** is singular throughout [2:17–27](../02/17.md) unless otherwise noted. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** and **yourself** in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 2:17	pglg		rc://*/ta/man/translate/figs-metaphor	σὺ Ἰουδαῖος ἐπονομάζῃ	1	Paul speaks of the Jews as if they named themselves. He means that they consider themselves to be Jews. If it would be helpful in your language, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation, “you call yourself Jewish” or “you regard yourself as truly Jewish” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -321,8 +321,8 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 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 [2:17](../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	vy0h		rc://*/ta/man/translate/figs-rquestion	ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις? ὁ κηρύσσων μὴ κλέπτειν, κλέπτεις?	1	In [2:21–23](../02/21.md) Paul transitions from his description of the Jews in [2:17–20](../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 [2:17](../02/17.md). Paul wants to show that what the Jews believe and how they live are in contrast. If you divided [2:17–21](../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 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]])
@@ -338,10 +338,10 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:24	ccm9		rc://*/ta/man/translate/figs-activepassive	τὸ & ὄνομα τοῦ Θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν	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: “the Gentiles blaspheme the name of God because of you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 2:24	m2bq		rc://*/ta/man/translate/grammar-connect-logic-result	τὸ & ὄνομα τοῦ Θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν	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: “because of you the name of God is blasphemed among the Gentiles” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 2:24	pg0g		rc://*/ta/man/translate/figs-explicit	δι’ ὑμᾶς	1	Paul quotes Isaiah implying that the bad behavior of the Jews is what causes **the Gentiles** to blaspheme **the name of God**. Since the Jews were supposed to represent God to the world, their bad behavior misrepresented God so that the Gentiles blasphemed him. If it would be helpful in your language, you could state this explicitly. Alternate translation: “as a result of how you act” or “because of the way you behave” (See: [[rc://*/ta/man/translate/figs-explicit]])
-2:24	e144		rc://*/ta/man/translate/figs-yousingular	δι’ ὑμᾶς	1	Here, **you** is the plural and refers to the Jewish people. This is the only occurrence of plural **you** in [verses 17–27](../02/17.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “you Jewish people” (See: [[rc://*/ta/man/translate/figs-yousingular]])
+2:24	e144		rc://*/ta/man/translate/figs-yousingular	δι’ ὑμᾶς	1	Here, **you** is the plural and refers to the Jewish people. This is the only occurrence of plural **you** in [2:17–27](../02/17.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “you Jewish people” (See: [[rc://*/ta/man/translate/figs-yousingular]])
 2:24	edrf		rc://*/ta/man/translate/figs-activepassive	καθὼς γέγραπται	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. Since Paul is referring to something Isaiah wrote, you could indicate Isaiah as the subject. Alternate translation: “just as Isaiah wrote” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 2:24	end9		rc://*/ta/man/translate/writing-quotations	καθὼς γέγραπται	1	See how you translated this phrase in [1:17](../01/17.md). (See: [[rc://*/ta/man/translate/writing-quotations]])
-2:25	vdu7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [verses 25–29] provide another reason why both Jews and Gentiles will be punished for their sins, as stated in [2:12](../02/12.md). Paul is arguing against the idea that circumcision guaranteed a Jew’s salvation, which some Jews believed. Use a natural way in your language for indicating a reason. Alternate translation: “Jews will be judged along with Gentiles because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+2:25	vdu7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [2:25–29] provide another reason why both Jews and Gentiles will be punished for their sins, as stated in [2:12](../02/12.md). Paul is arguing against the idea that circumcision guaranteed a Jew’s salvation, which some Jews believed. Use a natural way in your language for indicating a reason. Alternate translation: “Jews will be judged along with Gentiles because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 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]])
@@ -361,7 +361,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 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]])
 2:27	q795		rc://*/ta/man/translate/figs-abstractnouns	παραβάτην νόμου	1	If your language does not use an abstract noun for **transgressor**, you could express the idea with a different form. Alternate translation: “someone who transgresses the law” or “someone who breaks God’s law” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-2:28	g2vh		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that what follows is the reason for what has just been stated. This verse is Paul’s conclusion to the statements he made in [verses 25–27](../02/25.md). Use a natural way in your language for indicating a reason. Alternate translation: “In fact” or “Truly” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+2:28	g2vh		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that what follows is the reason for what has just been stated. This verse is Paul’s conclusion to the statements he made in [2:25–27](../02/25.md). Use a natural way in your language for indicating a reason. Alternate translation: “In fact” or “Truly” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 2:28	lfuj		rc://*/ta/man/translate/figs-metonymy	Ἰουδαῖός	1	Here Paul uses **Jew** to refer to someone who is one of God’s people because he truly trusts in God for salvation, as Abraham did. **Jew** here does not refer to someone who only has Jewish ancestors. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a spiritual Jew” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 2:28	rohy		rc://*/ta/man/translate/figs-explicit	ἐν τῷ φανερῷ	1	Here, **visibly** refers to the Jewish religious practices that other people can see, such as circumcision or wearing special clothing. If it would be helpful in your language, you could state this explicitly. Alternate translation: “does externally visible Jewish rituals” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:28	n34i		rc://*/ta/man/translate/figs-metonymy	ἡ & περιτομή	1	Here Paul uses **circumcision** to refer 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, like how circumcision was an outer mark of being Jewish. This was called “circumcision of the heart” in the Old Testament ([Deuteronomy 30:6](../deu/30/06.md); [Jeremiah 4:4](../jer/04/04.md)). Here, **circumcision** does not refer to the Jewish ritual. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “this spiritual circumcision” (See: [[rc://*/ta/man/translate/figs-metonymy]])
@@ -377,8 +377,8 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:29	dlac		rc://*/ta/man/translate/writing-pronouns	οὗ ὁ ἔπαινος	1	The pronoun **whose** refers to **the one who is inwardly a Jew**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that inward Jew’s praise” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 2:29	qa6b		rc://*/ta/man/translate/figs-possession	οὗ ὁ ἔπαινος	1	Paul is using the possessive form **whose** to indicate who receives **the praise**. If it would be helpful in your language, you could use a different expression. Alternate translation: “his praise” (See: [[rc://*/ta/man/translate/figs-possession]])
 2:29	r4gm		rc://*/ta/man/translate/figs-gendernotations	ἐξ ἀνθρώπων	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: “from people” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
-3:intro	y2kb				0	# Romans 3 General Notes\n\n## Structure and Formatting\n\n3. All mankind is condemned because of sin (1:18–3:20)\n    * All non-Jews have sinned (1:18–32)\n    * All Jews have sinned (2:1–3:8)\n    * Everyone has sinned (3:9–20)\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n    * God’s righteousness is received through faith (3:21–26)\n    * No one can boast in works (3:27–31)\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 verses [10–18](../03/10.md) of this chapter, which are quotations from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [verses 1–9](../03/01.md) and [27–31](../03/27.md) Paul frequently uses rhetorical questions in this chapter in order to answer objections that Jews might make about what he is saying. You may need to indicate that Paul is asking these questions as if he were a non-Christian Jew responding to these arguments. When Paul asks the rhetorical questions, he is speaking as if he were a non-Christian Jew arguing against Paul. When Paul answers those questions, he is speaking as himself. It may be helpful to your readers to indicate this change in speakers with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-quotemarks]])
-3:1-9	v788				0	# Connecting Statement:\n\nIn [verses 1–9](../03/01.md) Paul uses a series of rhetorical questions and answers in order to emphasize that both “Jews and Greeks” are “under sin.”
+3:intro	y2kb				0	# Romans 3 General Notes\n\n## Structure and Formatting\n\n3. All mankind is condemned because of sin (1:18–3:20)\n    * All non-Jews have sinned (1:18–32)\n    * All Jews have sinned (2:1–3:8)\n    * Everyone has sinned (3:9–20)\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n    * God’s righteousness is received through faith (3:21–26)\n    * No one can boast in works (3:27–31)\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 verses [10–18](../03/10.md) of this chapter, which are quotations from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [3:1–9](../03/01.md) and [27–31](../03/27.md) Paul frequently uses rhetorical questions in this chapter in order to answer objections that Jews might make about what he is saying. You may need to indicate that Paul is asking these questions as if he were a non-Christian Jew responding to these arguments. When Paul asks the rhetorical questions, he is speaking as if he were a non-Christian Jew arguing against Paul. When Paul answers those questions, he is speaking as himself. It may be helpful to your readers to indicate this change in speakers with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-quotemarks]])
+3:1-9	v788				0	# Connecting Statement:\n\nIn [3:1–9](../03/01.md) Paul uses a series of rhetorical questions and answers in order to emphasize that both “Jews and Greeks” are “under sin.”
 3:1	a1l0		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in the previous chapter, especially what he said in [2:28–29](../02/28.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “If these things are true, then what is” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 3:1	dawv		rc://*/ta/man/translate/figs-rquestion	τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς?	1	This verse contains two rhetorical questions connected by **or**. Paul is not asking for information, but here he is using these two questions to express the objections that a Jew might have to what Paul said in the previous chapter, especially what he said in [2:28–29](../02/28.md). 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: “Then the Jew certainly has no advantage, and circumcision certainly has no benefit!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:1	b7ls		rc://*/ta/man/translate/figs-quotemarks	τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς	1	In this verse Paul is speaking as if he were a non-Christian Jew arguing against Paul. 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]])
@@ -426,7 +426,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:6	zg9s		rc://*/ta/man/translate/grammar-connect-logic-result	ἐπεὶ πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον	1	Here Paul is giving the reason why God is “not unrighteous for imposing his wrath,” as stated in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “Because if God were unrighteous, how would he judge the world” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 3:6	x1y3		rc://*/ta/man/translate/figs-rquestion	πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον	1	In this clause Paul is not asking for information, but is using his question 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: “God certainly could not judge the world!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:6	lnp3		rc://*/ta/man/translate/figs-metonymy	τὸν κόσμον	1	Here Paul uses **world** to refer to the people who live in the **world**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the people in the world” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-3:7-9	htfa				0	# General Information:\n\nIn [verses 7–9](../03/07.md), Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in [3:6](../03/06.md). A note will inform you of the one parenthetic statement within these verses in which Paul interjects his own voice into the argument.
+3:7-9	htfa				0	# General Information:\n\nIn [3:7–9](../03/07.md), Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in [3:6](../03/06.md). A note will inform you of the one parenthetic statement within these verses in which Paul interjects his own voice into the argument.
 3:7	b9k1		rc://*/ta/man/translate/grammar-connect-words-phrases	εἰ δὲ	1	**But** here indicates that what follows is a response to what Paul said in the previous verse. In this verse, Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in the previous verse. See how you translated this in [3:5](../03/05.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 3:7	c2u5		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	εἰ & ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι	1	Paul is using a hypothetical situation to develop the argument an unbelieving Jew would make. Alternate translation: “suppose the truth of God through my lie abounds to his glory. Then why am I still being judged as a sinner” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
 3:7	xysz		rc://*/ta/man/translate/figs-infostructure	εἰ δὲ ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “But if the truth of God abounds to his glory through my lie” (See: [[rc://*/ta/man/translate/figs-infostructure]])
@@ -499,10 +499,10 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:18	bx27		rc://*/ta/man/translate/figs-abstractnouns	οὐκ ἔστιν φόβος Θεοῦ	1	If your language does not use an abstract noun for the idea of **fear**, you could express the same idea with a different form. Alternate translation: “There are no fearful feelings about God before their eyes” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 3:18	frt1		rc://*/ta/man/translate/figs-possession	φόβος Θεοῦ	1	Paul is using the possessive form to describe **fear** that people should feel toward for **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “fear for God” or “fear about God” (See: [[rc://*/ta/man/translate/figs-possession]])
 3:18	m89o		rc://*/ta/man/translate/figs-idiom	ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν	1	Here,**before their eyes** is an idiom that refers to thinking about something. Paul means that these people do not think at all about how terrifying God is. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “in their minds” (See: [[rc://*/ta/man/translate/figs-idiom]])
-3:19	lrdp		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	**Now** here indicates that what follows summarizes Paul’s teachings about **the law** and “the righteousness of God” in [verses 1–9](../03/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Indeed” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+3:19	lrdp		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	**Now** here indicates that what follows summarizes Paul’s teachings about **the law** and “the righteousness of God” in [3:1–9](../03/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Indeed” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 3:19	gc8t		rc://*/ta/man/translate/figs-exclusive	οἴδαμεν	1	Here, **we** is used exclusively to speak of Paul and other Jews. Your language may require you to mark these forms. Alternate translation: “we Jews know” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 3:19	e8h2		rc://*/ta/man/translate/figs-personification	ὅσα ὁ νόμος λέγει & λαλεῖ	1	Here Paul speaks of **the law** as if it were a person who could speak. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “as many things as God says in the law, he speaks” (See: [[rc://*/ta/man/translate/figs-personification]])
-3:19	n399		rc://*/ta/man/translate/figs-metonymy	ὁ νόμος & τῷ νόμῳ	1	Here Paul uses **the law** to refer to the entire Old Testament, which includes the law. Here he is not referring to only the law of Moses, as he did earlier in the chapter. We know this because in [verses 10–18](../03/10.md) Paul quoted verses from parts of the Old Testament that are not in the law of Moses. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “the Scriptures … the Scriptures” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+3:19	n399		rc://*/ta/man/translate/figs-metonymy	ὁ νόμος & τῷ νόμῳ	1	Here Paul uses **the law** to refer to the entire Old Testament, which includes the law. Here he is not referring to only the law of Moses, as he did earlier in the chapter. We know this because in [3:10–18](../03/10.md) Paul quoted verses from parts of the Old Testament that are not in the law of Moses. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “the Scriptures … the Scriptures” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 3:19	b0g5		rc://*/ta/man/translate/figs-explicit	τοῖς ἐν τῷ νόμῳ	1	Paul uses **those with the law** to refer to the Jews. If it would be helpful in your language, you could state this explicitly. See how you translated a similar phrase in [2:12](../02/12.md). Alternative translation: “to Jews” or “to those who know the law” (See: [[rc://*/ta/man/translate/figs-explicit]])
 3:19	end8		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Here, **so that** introduces a purpose clause. Paul is stating the purpose for what **the law says**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 3:19	cy5r		rc://*/ta/man/translate/figs-idiom	πᾶν στόμα φραγῇ	1	Here, **every mouth may be shut** is an idiom that means “no one can say anything to excuse themselves.” Paul means that no one can defend themselves before God, because everyone has sinned. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “no human being can excuse himself” (See: [[rc://*/ta/man/translate/figs-idiom]])
@@ -560,15 +560,15 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:26	x6cf		rc://*/ta/man/translate/figs-genericnoun	τὸν ἐκ πίστεως Ἰησοῦ	1	Paul is speaking of all people who have **faith in Jesus**, not one particular person. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “anyone who is from faith in Jesus” or “every person who trusts in Jesus”(See: [[rc://*/ta/man/translate/figs-genericnoun]])
 3:26	qdkw		rc://*/ta/man/translate/figs-possession	τὸν ἐκ πίστεως Ἰησοῦ	1	Here Paul is using the possessive form to describe a person who is characterized by **faith in Jesus**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the one who is characterized by faith in Jesus” (See: [[rc://*/ta/man/translate/figs-possession]])
 3:26	ab0w		rc://*/ta/man/translate/figs-possession	πίστεως Ἰησοῦ	1	See how you translated this phrase in [3:22](../03/22.md). (See: [[rc://*/ta/man/translate/figs-possession]])
-3:27-31	emwi		rc://*/ta/man/translate/figs-rquestion		0	# Connecting Statement:\n\nIn [verses 27–31](../03/27.md) Paul uses a series of rhetorical questions and answers in order to emphasize that God alone makes people righteous through faith in Jesus. Like in [verses 1–9](../03/01.md), Paul is speaking as if he were a non-Christian Jew when he asks the rhetorical questions, but he is speaking as himself when he answers those questions.  (See: [[rc://*/ta/man/translate/figs-rquestion]])
-3:27	e0wc		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in [verses 21–26](../03/21.md). If it might be helpful in your language, you could state this explicitly, inserting a parenthetical phrase between commas. Alternate translation: “, if it is God who makes people righteous through faith in Jesus,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-3:27	fjm4		rc://*/ta/man/translate/figs-rquestion	ποῦ οὖν ἡ καύχησις?	1	Paul is not asking for information, but is using this question to express an objection that a Jew might have to what Paul said in [verses 21–26](../03/21.md). If you would not use rhetorical questions 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: “There then is no grounds for boasting!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
+3:27-31	emwi		rc://*/ta/man/translate/figs-rquestion		0	# Connecting Statement:\n\nIn [3:27–31](../03/27.md) Paul uses a series of rhetorical questions and answers in order to emphasize that God alone makes people righteous through faith in Jesus. Like in [3:1–9](../03/01.md), Paul is speaking as if he were a non-Christian Jew when he asks the rhetorical questions, but he is speaking as himself when he answers those questions.  (See: [[rc://*/ta/man/translate/figs-rquestion]])
+3:27	e0wc		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in [3:21–26](../03/21.md). If it might be helpful in your language, you could state this explicitly, inserting a parenthetical phrase between commas. Alternate translation: “, if it is God who makes people righteous through faith in Jesus,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+3:27	fjm4		rc://*/ta/man/translate/figs-rquestion	ποῦ οὖν ἡ καύχησις?	1	Paul is not asking for information, but is using this question to express an objection that a Jew might have to what Paul said in [3:21–26](../03/21.md). If you would not use rhetorical questions 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: “There then is no grounds for boasting!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:27	mvs0		rc://*/ta/man/translate/figs-metaphor	ποῦ οὖν ἡ καύχησις	1	Here Paul speaks of **boasting** as if it were an object that could be in a location. He means that no one can boast, because only God makes people righteous. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “Then can anyone boast” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 3:27	pub7		rc://*/ta/man/translate/figs-abstractnouns	ποῦ οὖν ἡ καύχησις	1	If your language does not use an abstract noun for the idea of **boasting**, you could express the same idea with a different form. Alternate translation: “Who then can boast” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 3:27	px29		rc://*/ta/man/translate/figs-explicit	ἐξεκλείσθη	1	In this sentence Paul responds to the rhetorical question in the previous sentence. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I would respond by saying, ‘It is excluded!’” (See: [[rc://*/ta/man/translate/figs-explicit]])
 3:27	eufl		rc://*/ta/man/translate/figs-activepassive	ἐξεκλείσθη	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: “God has excluded it” or “God does not allow it” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 3:27	v3ut		rc://*/ta/man/translate/figs-ellipsis	διὰ ποίου νόμου? τῶν ἔργων? & διὰ νόμου πίστεως	1	Paul is leaving out some of the words that these sentences 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: “Through what kind of law is a person made righteous? Is a person made righteous through the works of the law? … a person is made righteous through a law of faith” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-3:27	dpny		rc://*/ta/man/translate/figs-rquestion	διὰ ποίου νόμου? τῶν ἔργων?	1	In these two sentences Paul is not asking for information, but is using these two questions to express the objections that a Jew might have to what Paul said in the previous sentence and in [verses 21–26](../03/21.md). 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: “Surely through a kind of law! Surely through the works!” or “Surely a person is made righteous through a kind of law! Surely a person is made righteous through works!”(See: [[rc://*/ta/man/translate/figs-rquestion]])
+3:27	dpny		rc://*/ta/man/translate/figs-rquestion	διὰ ποίου νόμου? τῶν ἔργων?	1	In these two sentences Paul is not asking for information, but is using these two questions to express the objections that a Jew might have to what Paul said in the previous sentence and in [3:21–26](../03/21.md). 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: “Surely through a kind of law! Surely through the works!” or “Surely a person is made righteous through a kind of law! Surely a person is made righteous through works!”(See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:27	bgyy		rc://*/ta/man/translate/figs-possession	τῶν ἔργων?	1	Paul is using the possessive form to describe a **law** that is characterized by **works**. If it would be helpful in your language, you could use a different expression. Alternate translation: “Through a law characterized by works?” or “By doing what the law requires?” (See: [[rc://*/ta/man/translate/figs-possession]])
 3:27	h9wb		rc://*/ta/man/translate/figs-explicit	οὐχί, ἀλλὰ διὰ νόμου πίστεως	1	In this sentence Paul responds to the rhetorical questions in the previous two sentences. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I would respond by saying, ‘No! But through a law of faith.’” (See: [[rc://*/ta/man/translate/figs-explicit]])
 3:27	tg79		rc://*/ta/man/translate/figs-exclamations	οὐχί	1	**No!** is an exclamation that communicates a strong contrast to the previous statement. Use an exclamation that is natural in your language for communicating a strong contrast. Alternate translation: “Not at all!” (See: [[rc://*/ta/man/translate/figs-exclamations]])
@@ -602,12 +602,12 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:31	rhy5		rc://*/ta/man/translate/figs-exclamations	μὴ γένοιτο	1	See how you translated this phrase in [3:6](../03/06.md). (See: [[rc://*/ta/man/translate/figs-exclamations]])
 3:31	ppvo		rc://*/ta/man/translate/figs-exclusive	νόμον ἱστάνομεν	1	Here, **we** is used exclusively to refer to Paul and other Christians. Your language may require you to mark these forms. Alternate translation: “we Christians uphold the law” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 3:31	c295		rc://*/ta/man/translate/figs-metaphor	νόμον ἱστάνομεν	1	Paul uses **uphold** to refer to **the law** as if it were an object that people could hold up high. The meaning of **uphold** here is the opposite meaning of **nullify**, used earlier in the verse. It could mean: (1) Christians fulfill the requirements of the law by trusting in Jesus, who fulfilled the law for them. Alternate translation: “we fulfill the law by faith” (2) Christians value **the law** and affirm that it is useful. Alternative translation: “we confirm that the law is useful” or “we affirm that the law has value”(See: [[rc://*/ta/man/translate/figs-metaphor]])
-4:intro	f9jc				0	# Romans 4 General Notes\n\n## Structure and Formatting\n\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n    * God’s righteousness is received through faith (3:21–26)\n    * No one can boast in works (3:27–31)\n    * The examples of Abraham and David (4:1–25)\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 [verses 7–8](../04/07.md) of this chapter, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The purpose of the law of Moses\n\nIn this chapter Paul continues to develop his argument based on what he wrote in the previous chapter. He explains how God made Abraham, the ancestor of all Jews, righteous a long time before God gave the law of Moses to the Jews. Even Abraham could not become righteous by what he did. Rather, God made Abraham righteous on the basis of Abraham’s faith. Obeying the law of Moses does not make a person righteous. People have always become righteous only by faith. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Circumcision\n\nCircumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, being circumcised never made anyone righteous. In this chapter Paul uses “circumcision” to refer to Jews and “uncircumcision” to refer to non-Jews. (See: [[rc://*/tw/dict/bible/kt/circumcise]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [verses 1](../04/01.md), [3](../04/03.md), and [9–10](../04/09.md) Paul continues using rhetorical questions like he did in the previous chapter. He does this in order to answer objections that Jews might make about what he is saying.
-4:1-12	q7wc				0	# Connecting Statement:\n\n[Verses 1–12](../04/01.md) are a series of rhetorical questions and answers that Paul uses to emphasize that even **Abraham**, the ancestor of the Jewish people, was made righteous by God “through faith.”
+4:intro	f9jc				0	# Romans 4 General Notes\n\n## Structure and Formatting\n\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n    * God’s righteousness is received through faith (3:21–26)\n    * No one can boast in works (3:27–31)\n    * The examples of Abraham and David (4:1–25)\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 [4:7–8](../04/07.md) of this chapter, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The purpose of the law of Moses\n\nIn this chapter Paul continues to develop his argument based on what he wrote in the previous chapter. He explains how God made Abraham, the ancestor of all Jews, righteous a long time before God gave the law of Moses to the Jews. Even Abraham could not become righteous by what he did. Rather, God made Abraham righteous on the basis of Abraham’s faith. Obeying the law of Moses does not make a person righteous. People have always become righteous only by faith. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Circumcision\n\nCircumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, being circumcised never made anyone righteous. In this chapter Paul uses “circumcision” to refer to Jews and “uncircumcision” to refer to non-Jews. (See: [[rc://*/tw/dict/bible/kt/circumcise]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [4:1](../04/01.md), [3](../04/03.md), and [9–10](../04/09.md) Paul continues using rhetorical questions like he did in the previous chapter. He does this in order to answer objections that Jews might make about what he is saying.
+4:1-12	q7wc				0	# Connecting Statement:\n\n[4:1–12](../04/01.md) are a series of rhetorical questions and answers that Paul uses to emphasize that even **Abraham**, the ancestor of the Jewish people, was made righteous by God “through faith.”
 4:1	gxv3		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in the previous chapter, especially what he said in [3:27–31](../03/27.md). See how you translated **What then** in [3:1](../03/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 4:1	gw29		rc://*/ta/man/translate/figs-rquestion	τί οὖν ἐροῦμεν, εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα?	1	In this verse Paul is not asking for information, but is using a question to express the objections that a Jew might have to what Paul said in the previous chapter, especially what he said in [3:27–31](../03/27.md). 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: “Then we will say that Abraham, our forefather according to the flesh, has surely discovered something!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 4:1	rhrp		rc://*/ta/man/translate/figs-quotemarks	τί οὖν ἐροῦμεν, εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα?	1	In this verse and the first part of the next verse, Paul is speaking as if he were a non-Christian Jew arguing against Paul. 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]])
-4:1	s4b5		rc://*/ta/man/translate/figs-exclusive	ἐροῦμεν	1	In [verses 1–9](../04/01.md) Paul uses **we** exclusively to speak of himself and other Jews. Your language may require you to mark these forms. Alternate translation: “will we Jews say” (See: [[rc://*/ta/man/translate/figs-exclusive]])
+4:1	s4b5		rc://*/ta/man/translate/figs-exclusive	ἐροῦμεν	1	In [4:1–9](../04/01.md) Paul uses **we** exclusively to speak of himself and other Jews. Your language may require you to mark these forms. Alternate translation: “will we Jews say” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 4:1	ot88		rc://*/ta/man/translate/figs-infostructure	εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “that Abraham has discovered, who is our forefather according to the flesh” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 4:1	fk5t		rc://*/ta/man/translate/figs-idiom	κατὰ σάρκα	1	See how you translated **according to the flesh** in [1:3](../01/03.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 4:2	pmua		rc://*/ta/man/translate/figs-quotemarks	εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα	1	These clauses continue the the statements that an unbelieving Jew might make against Paul that began in the previous verse. You may need to indicate this with a closing quotation mark at the end of these clauses or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
@@ -637,7 +637,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:5	tovp		rc://*/ta/man/translate/figs-nominaladj	τὸν ἀσεβῆ	1	Paul is using the singular adjective phrase **the ungodly** 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: “people who are ungodly” or “people who do ungodly things” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 4:5	va3e		rc://*/ta/man/translate/figs-activepassive	λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην	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 does the action, Paul implies that “God” does it. See how you translated a similar phrase in [4:3](../04/03.md). Alternate translation: “God credited his faith as righteousness” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:5	s00l		rc://*/ta/man/translate/figs-abstractnouns	ἡ πίστις αὐτοῦ εἰς δικαιοσύνην	1	If your language does not use abstract nouns for the ideas of **faith** and **righteousness**, you could express the same ideas with different forms. Alternate translation: “how he trusts … as being righteous” or “how he trusts in God … as being right with God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-4:6	hil6		rc://*/ta/man/translate/writing-quotations	καὶ Δαυεὶδ λέγει	1	Paul uses **David also speaks of** here to introduce a scripture quotation from [Psalm 31:1–2](../psa/031/001.md), which David wrote. This occurs in [verses 7–8](../04/07.md). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from the Old Testament. Alternate translation: “David also wrote in the Old Testament of” (See: [[rc://*/ta/man/translate/writing-quotations]])
+4:6	hil6		rc://*/ta/man/translate/writing-quotations	καὶ Δαυεὶδ λέγει	1	Paul uses **David also speaks of** here to introduce a scripture quotation from [Psalm 31:1–2](../psa/031/001.md), which David wrote. This occurs in [4:7–8](../04/07.md). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from the Old Testament. Alternate translation: “David also wrote in the Old Testament of” (See: [[rc://*/ta/man/translate/writing-quotations]])
 4:6	s0v1		rc://*/ta/man/translate/figs-abstractnouns	τὸν μακαρισμὸν τοῦ ἀνθρώπου	1	If your language does not use an abstract noun for the idea of **blessedness**, you could express the same idea with a different form. Alternate translation: “how blessed the man is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:6	vyse		rc://*/ta/man/translate/figs-possession	τὸν μακαρισμὸν τοῦ ἀνθρώπου	1	Paul is using the possessive form to describe **the man** that is characterized by **blessedness**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the blessed man” or “the happy man” (See: [[rc://*/ta/man/translate/figs-possession]])
 4:6	x40j		rc://*/ta/man/translate/figs-genericnoun	τοῦ ἀνθρώπου	1	Paul is speaking of people in general, not of one particular **man**. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “of a person” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
@@ -656,15 +656,15 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:8	y21b		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτίαν	1	If your language does not use an abstract noun for the idea of **sin**, you could express the same idea in another way. Alternate translation: “sinful deeds” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:8	jdrm		rc://*/ta/man/translate/figs-metaphor	οὐ μὴ λογίσηται	1	Paul quotes David using **count** to refer to God remembering or regarding people’s sins after he has forgiven them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “does certainly not regard” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:8	yxh2		rc://*/ta/man/translate/figs-doublenegatives	οὐ μὴ	1	The phrase **certainly not** translates two negative words in Greek. Paul quotes David using them together to emphasize how certain it is that God does not regard people’s sin after he has forgiven them. Use a natural way in your language to indicate this emphasis. Alternate translation: “never” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
-4:9	qtgb		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	**Then** here introduces a result clause. This verse indicates the logical conclusion to what Paul has stated in [verses 6–8](../04/06.md). Use a natural way in your language for indicating result. Alternate translation: “As a result,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+4:9	qtgb		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	**Then** here introduces a result clause. This verse indicates the logical conclusion to what Paul has stated in [4:6–8](../04/06.md). Use a natural way in your language for indicating result. Alternate translation: “As a result,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 4:9	g4f6		rc://*/ta/man/translate/figs-rquestion	ὁ μακαρισμὸς & οὗτος ἐπὶ τὴν περιτομὴν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν?	1	Paul is not asking for information, but is using the question form here 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 an exclamation and communicate the emphasis in another way. Alternate translation: “this blessedness is surely upon the circumcision and also upon the uncircumcision!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-4:9	alrb		rc://*/ta/man/translate/figs-explicit	ὁ μακαρισμὸς & οὗτος	1	Here, **this blessedness** refers to the joyful state of those people whom God forgives and makes righteous, as mentioned in [verses 6–8](../04/06.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “is this blessed state of being forgiven by God” or “is this blessed forgiveness from God” (See: [[rc://*/ta/man/translate/figs-explicit]])
+4:9	alrb		rc://*/ta/man/translate/figs-explicit	ὁ μακαρισμὸς & οὗτος	1	Here, **this blessedness** refers to the joyful state of those people whom God forgives and makes righteous, as mentioned in [4:6–8](../04/06.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “is this blessed state of being forgiven by God” or “is this blessed forgiveness from God” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:9	jmym		rc://*/ta/man/translate/figs-metaphor	ὁ μακαρισμὸς & οὗτος ἐπὶ τὴν περιτομὴν & ἐπὶ τὴν ἀκροβυστίαν	1	Paul speaks of **blessedness** as if it were an object that could be put **upon** someone. He means that both circumcised and uncircumcised people can receive the blessing of forgiveness from God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is this blessedness given to the circumcision … to the uncircumcision” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:9	dn7v		rc://*/ta/man/translate/grammar-collectivenouns	τὴν περιτομὴν & τὴν ἀκροβυστίαν	1	See how you translated these words in [3:30](../03/30.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 4:9	mrsm		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	**For** here indicates that what follows answers the rhetorical question. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Indeed, ” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 4:9	w2xt		rc://*/ta/man/translate/figs-exclusive	λέγομεν	1	Here Paul uses **we** exclusively to refer to Paul and other Jews. Your language may require you to mark these forms. Alternate translation: “we Jewish people say” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 4:9	o51f		rc://*/ta/man/translate/writing-quotations	λέγομεν	1	Paul uses **we say** here to introduce a modified scripture quotation from [Genesis 15:6](../gen/15/06.md), which Moses wrote. If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from the Old Testament. Alternate translation: “we say what Moses wrote in the Old Testament” (See: [[rc://*/ta/man/translate/writing-quotations]])
-4:9	m3uh		rc://*/ta/man/translate/figs-activepassive	ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην	1	See how you translated the similar clauses in [verses 3](../04/03.md) and [5](../04/05.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
+4:9	m3uh		rc://*/ta/man/translate/figs-activepassive	ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην	1	See how you translated the similar clauses in [4:3](../04/03.md) and [4:5](../04/05.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:10	trz4		rc://*/ta/man/translate/figs-rquestion	πῶς οὖν ἐλογίσθη? ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ?	1	In these two sentences Paul is not asking for information, but is using these two questions to emphasize that Abraham was made righteous without being circumcised. 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. You may need to combine these sentences. Alternate translation: “Then you surely know how it was credited to him! You surely know whether it was in circumcision or in uncircumcision!” or “Then you surely know how it was credited to him, whether in circumcision or in uncircumcision!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 4:10	unuf		rc://*/ta/man/translate/grammar-connect-logic-result	πῶς οὖν	1	Here, **then** introduces a result clause that is in the form of a rhetorical question. Use a natural way in your language for indicating result. Alternate translation: “How, as a result,” or “So then, how” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 4:10	uj5i		rc://*/ta/man/translate/figs-idiom	πῶς	1	**How** here means “in what circumstances.” Paul is not asking how God made Abraham righteous, but is asking whether or not Abraham was circumcised when God made him righteous. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “In what circumstances” (See: [[rc://*/ta/man/translate/figs-idiom]])
@@ -683,7 +683,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:11	ue6v		rc://*/ta/man/translate/figs-metaphor	πατέρα πάντων τῶν πιστευόντων δι’ ἀκροβυστίας	1	Paul uses **father** to refer to Abraham as if he physically produced **all those who believe** in God. Paul means that Abraham spiritually represents all uncircumcised non-Jews who trust in God. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternative translation: “the spiritual representative of all those who believe through uncircumcision” or “like the father of all those who believe through uncircumcision” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:11	etyl		rc://*/ta/man/translate/figs-explicit	δι’ ἀκροβυστίας	1	Here the word translated as **through** refers to going through a time period. If it would be helpful in your language, you could state this explicitly. Alternate translation: “during uncircumcision” or “throughout the time they were uncircumcised” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:11	hm61		rc://*/ta/man/translate/grammar-connect-logic-goal	εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην	1	Here, **so that** indicates that this clause could refer to: (1) the purpose of Abraham being **the father of all those who believe**. Alternate translation: “in order that the righteousness would be credited to them” (2) the result of Abraham being **the father of all those who believe**. Alternate translation: “resulting in the righteousness being credited to them” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
-4:11	y88e		rc://*/ta/man/translate/figs-activepassive	εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην	1	See how you translated **counted** in [verses 3–5](../04/03.md) and [9–10](../04/09.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
+4:11	y88e		rc://*/ta/man/translate/figs-activepassive	εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην	1	See how you translated **counted** in [4:3–5](../04/03.md) and [9–10](../04/09.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:11	ehib		rc://*/ta/man/translate/figs-abstractnouns	τὴν δικαιοσύνην	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea with a different form. Alternate translation: “being righteous” or “being right with God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:12	v9bu		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ πατέρα περιτομῆς	1	Here, **and** indicates that what follows is another purpose for God commanding Abraham to be circumcised after he trusted in God. If it would be helpful in your language, you could repeat some of the information from the previous sentence and start a new sentence. Alternate translation: “and also so that he would be the father of circumcision” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 4:12	u8j3		rc://*/ta/man/translate/figs-explicit	πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον, ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως, τοῦ πατρὸς ἡμῶν Ἀβραάμ	1	Paul uses **father of circumcision** to indicate that Abraham is both the physical ancestor and spiritual ancestor of Jewish people who believe in Jesus. They are both physically circumcised and have the “circumcision of the heart,” which Paul refers to in [2:29](../02/29.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “to those Jews who are not only circumcised, but who also follow in the steps of the faith of our father Abraham in his uncircumcision” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -692,7 +692,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:12	btrd		rc://*/ta/man/translate/figs-possession	τῆς & πίστεως, τοῦ πατρὸς ἡμῶν Ἀβραάμ	1	Paul is using the possessive form to describe **the faith** that **our father Abraham** had. If it would be helpful in your language, you could use a different expression. Alternate translation: “of our father Abraham’s faith” (See: [[rc://*/ta/man/translate/figs-possession]])
 4:12	u5ur		rc://*/ta/man/translate/figs-exclusive	τοῦ πατρὸς ἡμῶν Ἀβραάμ	1	Here, **our** refers to Paul and his fellow believing Jews, as in [3:9](../03/09.md). Your language may require you to mark these forms. Alternate translation: “of our Jewish father Abraham” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 4:12	ykdc		rc://*/ta/man/translate/figs-explicit	ἐν ἀκροβυστίᾳ	1	Here, **in uncircumcision** has the same meaning as “through circumcision” stated in the previous verse. See how you translated the phrase there. (See: [[rc://*/ta/man/translate/figs-explicit]])
-4:13	i6xc		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here gives the reason why Abraham is the spiritual “father” of both non-Jews and Jews, as stated in [verses 11–12](../04/11.md). Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+4:13	i6xc		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here gives the reason why Abraham is the spiritual “father” of both non-Jews and Jews, as stated in [4:11–12](../04/11.md). Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 4:13	e0a3		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἐπαγγελία & τὸ κληρονόμον αὐτὸν εἶναι κόσμου	1	If your language does not use abstract nouns for the ideas of **promise** and **heir**, you could express the same ideas in another way. Alternate translation: “God promised … that he would inherit the world” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:13	yqxx		rc://*/ta/man/translate/grammar-connect-words-phrases	ἢ	1	Here, the world translated **or** indicates that **the promise** is **to Abraham** and **his seed**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and also” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 4:13	ew13		rc://*/ta/man/translate/figs-metaphor	τῷ σπέρματι αὐτοῦ	1	Here Paul uses **seed** to refer to “offspring.” Just as plants produce seeds that grow into many more plants, so people can have many offspring. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “to his descendants” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -700,7 +700,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:13	pjyt		rc://*/ta/man/translate/figs-explicit	οὐ & διὰ νόμου & ἀλλὰ διὰ δικαιοσύνης	1	Here the word translated as **through** indicates the means by which God gave **the promise**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “was not by means of the law but by means of the righteousness” or “was not on the basis of the law but on the basis of the righteousness” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:13	kquo		rc://*/ta/man/translate/figs-explicit	νόμου	1	See how you translated **the law** in [3:21](../03/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:13	iqsm		rc://*/ta/man/translate/figs-possession	δικαιοσύνης πίστεως	1	See how you translated the similar phrase in [4:11](../04/11.md). (See: [[rc://*/ta/man/translate/figs-possession]])
-4:14	hba4		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [verses 14–15](../04/14.md) give the reasons why God’s promise to Abraham was given “through the righteousness of faith” and not “through the law,” as stated in the previous verse. Use a natural way in your language for introducing reasons. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+4:14	hba4		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [4:14–15](../04/14.md) give the reasons why God’s promise to Abraham was given “through the righteousness of faith” and not “through the law,” as stated in the previous verse. Use a natural way in your language for introducing reasons. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 4:14	n0x6		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	εἰ & οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις	1	Paul is using a hypothetical situation to help his readers recognize the serious implications of how people inherit God’s promises. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “suppose the heirs are from the law, then the faith has been emptied” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
 4:14	ksui		rc://*/ta/man/translate/figs-abstractnouns	οἱ ἐκ νόμου κληρονόμοι & ἡ πίστις & ἡ ἐπαγγελία	1	See how you translated “heir”, **the law**, and **faith** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:14	k4ip		rc://*/ta/man/translate/figs-explicit	κληρονόμοι	1	Here, **heirs** refers to “Abraham” and “his seed” from the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the heirs, Abraham or his seed, are” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -781,7 +781,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:24	pfc9		rc://*/ta/man/translate/figs-exclusive	δι’ ἡμᾶς, οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν, τὸν Κύριον ἡμῶν, ἐκ νεκρῶν	1	Here, **our** and **whom** refer to all **those who believe** in **Jesus**. Your language may require you to mark these forms. Alternate translation: “for the sake us believers who are about to be credited, to us who believe in the one who raised from the dead ones Jesus, the Lord of us all” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 4:24	ffdm			δι’ ἡμᾶς	1	See how you translated “for his sake” in the previous verse.
 4:24	nh4k		rc://*/ta/man/translate/figs-activepassive	οἷς μέλλει λογίζεσθαι	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: “to whom God is about to credit it” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-4:24	bu1m		rc://*/ta/man/translate/writing-pronouns	μέλλει	1	Here the pronoun **it** refers to the “faith” mentioned in [verses 5](../04/05) and [20](../04/20). Previously **it** referred to Abraham’s faith, but in this verse **it** refers to **our** faith. If it would be helpful in your language, you could state this explicitly. Alternate translation: “our faith is about” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+4:24	bu1m		rc://*/ta/man/translate/writing-pronouns	μέλλει	1	Here the pronoun **it** refers to the “faith” mentioned in [4:5](../04/05) and [4:20](../04/20). Previously **it** referred to Abraham’s faith, but in this verse **it** refers to **our** faith. If it would be helpful in your language, you could state this explicitly. Alternate translation: “our faith is about” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 4:24	mujr			λογίζεσθαι	1	See how you translated **credited** in the previous verse.
 4:24	artt		rc://*/ta/man/translate/figs-explicit	τὸν ἐγείραντα Ἰησοῦν, τὸν Κύριον ἡμῶν, ἐκ νεκρῶν	1	This clause refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God who raised Jesus our Lord from the dead ones” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:24	i6vl		rc://*/ta/man/translate/figs-idiom	ἐγείραντα Ἰησοῦν, τὸν Κύριον ἡμῶν	1	Here, **raised** is an idiom for causing someone who has died to become alive again. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “who caused Jesus our Lord to live again” (See: [[rc://*/ta/man/translate/figs-idiom]])
@@ -790,7 +790,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:25	cca1		rc://*/ta/man/translate/figs-activepassive	ὃς παρεδόθη & ἠγέρθη	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 did the action, Paul implies that “God” did it. Alternate translation: “whom God gave up … God raised” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:25	b999		rc://*/ta/man/translate/figs-metaphor	ὃς παρεδόθη	1	Paul speaks of Jesus as if he were a thing that could be **given up** to another person. Paul means that God allowed people to arrest and kill Jesus. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “who was allowed to be killed” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:25	op41		rc://*/ta/man/translate/figs-abstractnouns	διὰ τὰ παραπτώματα ἡμῶν & διὰ τὴν δικαίωσιν ἡμῶν	1	If your language does not use abstract nouns for these ideas of **trespasses** and **justification**, you could express the same ideas with verbal forms. Alternate translation: “because we trespassed … to make us righteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-4:25	imvc		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τὰ παραπτώματα ἡμῶν	1	Here Paul uses **for the sake of** differently than he did in [verses 23–24](../04/23.md). Here Paul uses this phrase to indicate the reason why Jesus **was given up**. Use a natural way in your language for indicating a reason. Alternate translation: “because of our trespasses” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+4:25	imvc		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τὰ παραπτώματα ἡμῶν	1	Here Paul uses **for the sake of** differently than he did in [4:23–24](../04/23.md). Here Paul uses this phrase to indicate the reason why Jesus **was given up**. Use a natural way in your language for indicating a reason. Alternate translation: “because of our trespasses” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 4:25	gmbd		rc://*/ta/man/translate/figs-idiom	ἠγέρθη	1	See how you translated **raised** in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]])
 4:25	hzop		rc://*/ta/man/translate/grammar-connect-logic-goal	διὰ τὴν δικαίωσιν ἡμῶν	1	Here Paul uses **for the sake of** differently than he did in the first part of this verse. Here Paul uses this phrase to indicate one of the purposes for Jesus being **raised**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the purpose of our justification” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 5:intro	i1dt				0	# Romans 5 General Notes\n\n## Structure and Formatting\n\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n    * God’s righteousness is received through faith (3:21–26)\n    * No one can boast in works (3:27–31)\n    * The examples of Abraham and David (4:1–25)\n    * The blessings of justification (5:1–11)\n    * Adam and Christ are compared (5:12–5:21)\n\n## Special Concepts in this Chapter\n\n### The second Adam\n\nAdam was the first man. He was created by God and called the first “son” of God. He brought sin and death into the world by eating the forbidden fruit. In this chapter Paul describes Jesus as the “second Adam” and the true son of God. Jesus brings eternal life and overcame sin and death by dying on the cross. (See: [[rc://*/tw/dict/bible/kt/sonofgod]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “justified by faith” in [5:1](../05/01.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
@@ -798,7 +798,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:1	xmp3		rc://*/ta/man/translate/grammar-connect-logic-result	δικαιωθέντες & ἐκ πίστεως, εἰρήνην ἔχωμεν πρὸς τὸν Θεὸν, διὰ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ	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: “let us have peace with God through our Lord Jesus Christ, because we have been justified by faith” or “we can have peace with God through our Lord Jesus Christ, since we have been justified by faith” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:1	xott		rc://*/ta/man/translate/figs-activepassive	δικαιωθέντες	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 did the action, Paul implies that “God” did it. Alternate translation: “because God makes us righteous” or “since God makes us right with him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 5:1	wbwx		rc://*/ta/man/translate/figs-abstractnouns	ἐκ πίστεως	1	See how you translated this phrase in [4:16](../04/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-5:1	ldru		rc://*/ta/man/translate/translate-textvariants	εἰρήνην ἔχωμεν	1	Some ancient copies say “we have peace,” which makes sense, since [verses 1–5](../05/01.md) are a list of blessings that belong to those people who have been **justified by faith**. If the reading **let us have peace** is correct, this phrase may be indicating Paul’s desire that his fellow believers continue to experience the peace they have with God. If a translation of the Bible already exists in your area, you could consider using the reading in that translation. If there is not already a Bible translation in your area, we recommend that you follow the readings of ULT and UST. (See: [[rc://*/ta/man/translate/translate-textvariants]])
+5:1	ldru		rc://*/ta/man/translate/translate-textvariants	εἰρήνην ἔχωμεν	1	Some ancient copies say “we have peace,” which makes sense, since [5:1–5](../05/01.md) are a list of blessings that belong to those people who have been **justified by faith**. If the reading **let us have peace** is correct, this phrase may be indicating Paul’s desire that his fellow believers continue to experience the peace they have with God. If a translation of the Bible already exists in your area, you could consider using the reading in that translation. If there is not already a Bible translation in your area, we recommend that you follow the readings of ULT and UST. (See: [[rc://*/ta/man/translate/translate-textvariants]])
 5:1	kjpb		rc://*/ta/man/translate/figs-imperative	ἔχωμεν	1	Paul uses the phrase **let us have peace** to exhort his Christian readers to continue living peacefully with God. It is not a command. This phrase does not imply that those who have been **justified by faith** do not yet have peace with God. Use a form in your language that communicates an exhortation. Alternate translation: “we must continue to have” (See: [[rc://*/ta/man/translate/figs-imperative]])
 5:1	hi12		rc://*/ta/man/translate/figs-abstractnouns	εἰρήνην ἔχωμεν	1	If your language does not use an abstract noun for the idea of **peace**, you could express the same idea with a verbal form, as in the UST. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:1	o2yr		rc://*/ta/man/translate/figs-metaphor	εἰρήνην ἔχωμεν	1	Paul speaks of these people as if they could possess or own **peace**. He means that they can live peacefully with God. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “let us live in a peaceful manner” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -825,7 +825,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:5	dc95		rc://*/ta/man/translate/figs-activepassive	ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν	1	If your language does not use the passive form in this way, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “the Holy Spirit, whom God gave us, has poured the love of God into our hearts” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 5:5	clmb		rc://*/ta/man/translate/figs-possession	ἡ ἀγάπη τοῦ Θεοῦ	1	Paul is using the possessive form to describe how **love** relates to **God**. Here, **the love of God** could refer to: (1) God’s love for us. Alternate translation: “God’s love” or “God’s love for us” (2) our love for God. Alternate translation: “our love for God” (See: [[rc://*/ta/man/translate/figs-possession]])
 5:5	glt1		rc://*/ta/man/translate/figs-metonymy	ἐν ταῖς καρδίαις ἡμῶν	1	See how you translated this word in [1:21](../01/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
-5:6	x5eg		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** here indicates that what follows in [verses 6–8](../05/06.md) explains “the love of God” in [5:5](../05/05.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+5:6	x5eg		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** here indicates that what follows in [5:6–8](../05/06.md) explains “the love of God” in [5:5](../05/05.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:6	a7s7		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ἔτι & ὄντων ἡμῶν ἀσθενῶν	1	In this clause Paul is describing something that was true during the time period he is describing in the rest of the verse. You can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “during the time we were still being weak” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
 5:6	xqr3		rc://*/ta/man/translate/figs-explicit	ἔτι & ὄντων ἡμῶν ἀσθενῶν	1	Here, **weak** means that people are completely unable to make themselves righteous. If it would be helpful in your language, you could state this explicitly. Alternate translation: “we still being powerless to make ourselves righteous” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:6	xl85		rc://*/ta/man/translate/figs-explicit	ὑπὲρ ἀσεβῶν	1	Here, **ungodly ones** refers to the **we** mentioned earlier in the verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “on behalf of us ungodly ones” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -837,7 +837,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:8	vh6y		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς	1	If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verbal form. Alternate translation: “how much God loves us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:8	c8vd		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ἔτι ἁμαρτωλῶν ὄντων ἡμῶν	1	In this clause Paul is describing something that was true during the time period he is describing in the rest of the verse. You can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “during the time we were still being sinners” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
 5:8	fel5		rc://*/ta/man/translate/figs-infostructure	ἔτι ἁμαρτωλῶν ὄντων ἡμῶν, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation (omitting the preceding comma): “Christ died for us while we were still being sinners” (See: [[rc://*/ta/man/translate/figs-infostructure]])
-5:9	vnxd		rc://*/ta/man/translate/grammar-connect-logic-result	πολλῷ οὖν μᾶλλον	1	Here, **then** indicates that what follows is the result of what Paul described in [verses 6–8](../05/06.md). Use a natural way in your language for indicating result. Alternate translation: “Much more, therefore” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+5:9	vnxd		rc://*/ta/man/translate/grammar-connect-logic-result	πολλῷ οὖν μᾶλλον	1	Here, **then** indicates that what follows is the result of what Paul described in [5:6–8](../05/06.md). Use a natural way in your language for indicating result. Alternate translation: “Much more, therefore” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:9	tewt		rc://*/ta/man/translate/grammar-connect-words-phrases	πολλῷ οὖν μᾶλλον	1	**Much more then** here strongly emphasizes that what follows is another important result of what Christ did for us. Use a natural way in your language to express strong emphasis. Alternate translation: “It is then much more certain that” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:9	zp4v		rc://*/ta/man/translate/grammar-connect-logic-result	δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ	1	This clause states the reason why **we** can be **much more** certain that **we will be saved**. Use a natural way in your language for indicating a reason. Alternate translation: “because we have now been justified by his blood” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:9	x9yi		rc://*/ta/man/translate/figs-activepassive	δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ	1	If your language does not use the passive form in this way, you could express these ideas with active forms or in other ways that are natural in your language. Alternate translation: “his blood having now justified us” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -855,20 +855,20 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:10	gcto		rc://*/ta/man/translate/figs-ellipsis	σωθησόμεθα	1	Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the similar statement in the previous verse. Alternate translation: “when God finally judges people, we will be saved ” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 5:10	eeo4		rc://*/ta/man/translate/figs-explicit	τῇ ζωῇ αὐτοῦ	1	Here **life** implies the **life** that Jesus has after God made him alive again. This resurrection **life** showed that God had accepted Jesus’ death as the payment for the sins of everyone who trusts in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Jesus’ life after God caused him to become alive again” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:10	b3z4		rc://*/ta/man/translate/figs-abstractnouns	τῇ ζωῇ αὐτοῦ	1	If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “him being alive again” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-5:11	a0vk		rc://*/ta/man/translate/writing-pronouns	οὐ μόνον δέ	1	The pronoun **this** could refer to: (1) what Paul said in the previous verse. Alternate translation: “Not only are we saved by his life, but” (2) what Paul said in [verses 2–10](../05/02.md). Alternate translation: “Not only are all these things true, but” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+5:11	a0vk		rc://*/ta/man/translate/writing-pronouns	οὐ μόνον δέ	1	The pronoun **this** could refer to: (1) what Paul said in the previous verse. Alternate translation: “Not only are we saved by his life, but” (2) what Paul said in [5:2–10](../05/02.md). Alternate translation: “Not only are all these things true, but” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 5:11	zp36		rc://*/ta/man/translate/figs-metaphor	καὶ καυχώμενοι ἐν τῷ Θεῷ	1	Paul speaks of these people as if they were boasting inside of God. Paul means that these believers in Christ **boast** about how great God is. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “we also are boasting about how great God is” or “we also are boasting because of God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 5:11	uukm		rc://*/ta/man/translate/figs-explicit	διὰ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ	1	Here, **through** indicates that **our Lord Jesus Christ** is the means by which believers can boast. This refers to what Jesus did for believers in order for them to be able to boast. If it would be helpful in your language, you could state this explicitly. Alternate translation: “through what our Lord Jesus Christ did for us” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:11	r0zj		rc://*/ta/man/translate/figs-explicit	δι’ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν	1	Here, **through** indicates that Jesus is the means by which believers **have received the reconciliation**. This refers to what Jesus did for believers in order for them to have peace with God, as briefly mentioned in [4:25](../04/25.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “through what he did for us that caused us to receive the reconciliation” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:11	xjes		rc://*/ta/man/translate/figs-abstractnouns	νῦν τὴν καταλλαγὴν ἐλάβομεν	1	If your language does not use an abstract noun for the idea of **reconciliation**, you could express the same idea with a verbal form. Alternate translation: “we have now been reconciled with God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-5:12	hjx4		rc://*/ta/man/translate/grammar-connect-words-phrases	διὰ τοῦτο	1	The phrase **For this reason** indicates that what follows in [verses 12–21](../05/12.md) is Paul’s explanation of the relationship between human **sin** and God’s grace. If it would be helpful in your language, you could use a different expression. Alternate translation: “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+5:12	hjx4		rc://*/ta/man/translate/grammar-connect-words-phrases	διὰ τοῦτο	1	The phrase **For this reason** indicates that what follows in [5:12–21](../05/12.md) is Paul’s explanation of the relationship between human **sin** and God’s grace. If it would be helpful in your language, you could use a different expression. Alternate translation: “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:12	wf9f		rc://*/ta/man/translate/figs-metaphor	ὥσπερ δι’ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν, καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος; καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν	1	Here Paul speaks of **sin** and **death** as if they were objects that could enter a place or spread within people. Paul means that the way God intended for **the world** and human beings to function became thoroughly corrupted by **sin** and **death**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “just as through one man sin began to exist in the world, and that sin would result in that man’s death, so also all men born after that man would die too” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-5:12	pa8s		rc://*/ta/man/translate/figs-explicit	δι’ ἑνὸς ἀνθρώπου	1	Paul uses the phrase **one man** to refer to Adam, the first human being. If it would be helpful in your language, you could state this explicitly, as in [verse14](../05/14.md). Alternate translation: “through the first man, Adam,” (See: [[rc://*/ta/man/translate/figs-explicit]])
+5:12	pa8s		rc://*/ta/man/translate/figs-explicit	δι’ ἑνὸς ἀνθρώπου	1	Paul uses the phrase **one man** to refer to Adam, the first human being. If it would be helpful in your language, you could state this explicitly, as in [5:14](../05/14.md). Alternate translation: “through the first man, Adam,” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:12	smc2		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἁμαρτία & τῆς ἁμαρτίας ὁ θάνατος; καὶ οὕτως & ὁ θάνατος	1	If your language does not use abstract nouns for the ideas of **sin** and **death**, you could use different expressions. Alternate translation: “sinful things … sinful things, living things could die, so also the ability to die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:12	uxcs		rc://*/ta/man/translate/figs-ellipsis	διὰ τῆς ἁμαρτίας ὁ θάνατος	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 previous clause. Alternate translation: “and through sin death entered into the world” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 5:12	xhbv		rc://*/ta/man/translate/figs-gendernotations	ἀνθρώπους	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: “people” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 5:12	jy25		rc://*/ta/man/translate/writing-pronouns	ἐφ’ ᾧ πάντες ἥμαρτον	1	Here the pronoun **which** could refer to: (1) the fact that Paul states in the next phrase. Alternate translation: “because of this fact, namely, that all sinned” (2) the **one man** mentioned earlier in the verse. Alternate translation: “because of the one man, all sinned” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 5:12	si2i		rc://*/ta/man/translate/figs-nominaladj	πάντες	1	Paul is using the adjective **all** 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: “all men” or “all humanity” or “all people” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
-5:13	at4i		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** here indicates that what follows in [verses 13–14](../05/13.md) explains what came before it. Here it explains how death and **sin** existed before the **law**. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+5:13	at4i		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** here indicates that what follows in [5:13–14](../05/13.md) explains what came before it. Here it explains how death and **sin** existed before the **law**. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:13	e6bx		rc://*/ta/man/translate/figs-ellipsis	ἄχρι γὰρ νόμου & μὴ ὄντος νόμου	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: “For until the law came … as that was when there was no law” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 5:13	abjg		rc://*/ta/man/translate/grammar-collectivenouns	νόμου & νόμου	1	In this verse **law** refers to the laws that God gave the Jews. See how you translated **law** in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 5:13	v51t		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτία & ἁμαρτία	1	See how you translated **sin** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -898,7 +898,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:16	ns9a		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ οὐχ ὡς δι’ ἑνὸς ἁμαρτήσαντος, τὸ δώρημα; τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς, εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων, εἰς δικαίωμα	1	If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “Indeed, because the judgment came from one man unto condemnation, but the gift came from many trespasses unto justification. This is why the gift is not the same as through the one man who sinned” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:16	rmpt		rc://*/ta/man/translate/figs-abstractnouns	τὸ δώρημα & τὸ δὲ χάρισμα	1	See how you translated these two phrases in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:16	ok2k		rc://*/ta/man/translate/figs-ellipsis	ὡς δι’ ἑνὸς ἁμαρτήσαντος	1	Paul is leaving out some of the words that a clause 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: “the same as what came through one who sinned” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-5:16	muum		rc://*/ta/man/translate/figs-explicit	ἑνὸς ἁμαρτήσαντος	1	Here, **one who sinned** refers to Adam, as mentioned in [verses 12–15](../05/12.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Adam, the one who sinned” (See: [[rc://*/ta/man/translate/figs-explicit]])
+5:16	muum		rc://*/ta/man/translate/figs-explicit	ἑνὸς ἁμαρτήσαντος	1	Here, **one who sinned** refers to Adam, as mentioned in [5:12–15](../05/12.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Adam, the one who sinned” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:16	ub9s		rc://*/ta/man/translate/figs-abstractnouns	τὸ & κρίμα	2	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way, as in the UST. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:16	eusx		rc://*/ta/man/translate/figs-explicit	ἐξ ἑνὸς	1	Here, **one** refers to the **one** sin Adam committed. It does not refer to Adam himself, as the previous **one** does. If it would be helpful in your language, you could state this explicitly. Alternate translation: “from Adam’s trespass” or “from the sin Adam committed” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:16	xza3		rc://*/ta/man/translate/grammar-connect-logic-result	ἐξ ἑνὸς	1	Here, **from one** could indicate: (1) that **the judgment** happened after the **one** trespass. Alternate translation: “after one” (2) that **the judgment** happened because of the **one** trespass. Alternate translation: “because of one” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -906,14 +906,14 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:16	s82t		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς κατάκριμα	1	Here, **to** indicates that was follows is the result of God’s **judgment**. Use a natural way in your language for indicating result. Alternate translation (omitting the comma): “to the resulting condemnation” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:16	m5k4		rc://*/ta/man/translate/grammar-connect-logic-result	ἐκ πολλῶν παραπτωμάτων	1	Here, **from many trespasses** could indicate: (1) that **the gracious gift** happened after **many trespasses**. Alternate translation: “after many trespasses” (2) that **the gracious gift** happened because of **many trespasses**. Alternate translation: “because of many trespasses” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:16	jarb		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς δικαίωμα	1	Here, **to** indicates that was follows is the result of God’s **gracious gift**. Use a natural way in your language for indicating result. Alternate translation: “to the resulting justification” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-5:17	n5zx		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces a further explanation of the difference between the trespass and the gracious gift, as discussed in [verses15–16](../05/15.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+5:17	n5zx		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces a further explanation of the difference between the trespass and the gracious gift, as discussed in [5:15–16](../05/15.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:17	mhtc		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is true. He has concluded that the benefits of **the gift** are superior to the consequences of **the trespass**. Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “considering that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
 5:17	lcyd		rc://*/ta/man/translate/figs-possession	τῷ τοῦ ἑνὸς παραπτώματι	1	See how you translated this phrase in [5:15](../05/15.md). (See: [[rc://*/ta/man/translate/figs-possession]])
 5:17	whbf		rc://*/ta/man/translate/figs-nominaladj	τοῦ ἑνὸς & τοῦ ἑνός & τοῦ ἑνὸς	1	See how you translated the first occurrence of **one** in the previous verse. (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 5:17	yvq5		rc://*/ta/man/translate/figs-abstractnouns	τῷ τοῦ ἑνὸς παραπτώματι, ὁ θάνατος & τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης & ἐν ζωῇ	1	If your language does not use abstract nouns for these ideas, you could express the same ideas with verbal forms. Alternate translation: “because the one man trespassed, the fact that people die … how abundantly kind God is and how he makes people righteous … by living” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:17	kz6z		rc://*/ta/man/translate/figs-personification	ὁ θάνατος ἐβασίλευσεν	1	See how you translated this phrase in [5:14](../05/14.md). (See: [[rc://*/ta/man/translate/figs-personification]])
 5:17	mtr9		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τοῦ ἑνός	1	Here, **through** indicates that **the one** is the reason why **death ruled**. Use a natural way in your language for indicating a reason. Alternate translation: “because of the one” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-5:17	lf7t		rc://*/ta/man/translate/grammar-connect-words-phrases	πολλῷ μᾶλλον	1	See how you translated this phrase in [verses 10](../05/10.md) and [15](../05/15.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+5:17	lf7t		rc://*/ta/man/translate/grammar-connect-words-phrases	πολλῷ μᾶλλον	1	See how you translated this phrase in [5:10](../05/10.md) and [5:15](../05/15.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:17	hfvt		rc://*/ta/man/translate/figs-infostructure	ἐν ζωῇ βασιλεύσουσιν, διὰ τοῦ ἑνὸς, Ἰησοῦ Χριστοῦ.	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “through the one man Jesus Christ will … rule in life” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 5:17	xy6h		rc://*/ta/man/translate/figs-metaphor	οἱ & ἐν ζωῇ βασιλεύσουσιν	1	Paul speaks of these people as if they were kings who **rule** in a location called **life**. This could mean: (1) they will have control over their sinful desires while physically alive. Alternate translation: “will those … have control over their sinfulness while alive” (2) they **will rule** with **Jesus Christ** while living eternally. Alternative translation: “will those … rule and live eternally” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 5:17	nr25		rc://*/ta/man/translate/figs-distinguish	οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες	1	This clause describes the people who will **rule in life**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “those who receive the abundance of the grace and the gift of the righteousness as well” (See: [[rc://*/ta/man/translate/figs-distinguish]])
@@ -922,7 +922,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:17	ehbk		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τοῦ ἑνὸς, Ἰησοῦ Χριστοῦ	1	Here, **through** indicates that **the one, Jesus Christ** is the reason why his people will **rule in life**. Use a natural way in your language for indicating a reason. Alternate translation: “because of the one, Jesus Christ” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:17	uifs		rc://*/ta/man/translate/figs-explicit	τοῦ ἑνὸς, Ἰησοῦ Χριστοῦ	1	The phrase **the one, Jesus Christ** refers to what Jesus did for believers in order for them to **rule in life**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “what the one, Jesus Christ has done for them” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:18	e7cq		rc://*/ta/man/translate/figs-ellipsis	ἄρα οὖν ὡς δι’ ἑνὸς παραπτώματος, εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι’ ἑνὸς δικαιώματος, εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς	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: “So then, as one man trespassed and this trespass caused all men to become condemned, so also one man acted righteously and this act caused all men to become justified for living eternally” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-5:18	mccf		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows in [verses 18–21](../05/18.md) summarizes the ideas of [verses 12–17](../05/12.md). If it would be helpful in your language, you could use a clearer expression. Alternate translation: “Finally” or “In summary” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+5:18	mccf		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows in [5:18–21](../05/18.md) summarizes the ideas of [5:12–17](../05/12.md). If it would be helpful in your language, you could use a clearer expression. Alternate translation: “Finally” or “In summary” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:18	sfwg		rc://*/ta/man/translate/grammar-connect-logic-result	δι’ & δι’	1	See how you translated **through** in the previous verse. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:18	z0jq		rc://*/ta/man/translate/figs-abstractnouns	παραπτώματος & κατάκριμα & δικαίωσιν	1	See how you translated **trespass**, **condemnation**, and **justification** in [5:16](../05/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:18	n8pr		rc://*/ta/man/translate/figs-gendernotations	πάντας ἀνθρώπους	-1	Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. See how your translated **all men** in [5:12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
@@ -940,7 +940,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:19	haks		rc://*/ta/man/translate/figs-explicit	τοῦ ἑνὸς	2	Here, **the one** refers to “Jesus Christ.” See how you translated the third occurrence of **the one ** in [5:17](../05/17.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:20	lah6		rc://*/ta/man/translate/grammar-collectivenouns	νόμος	1	See how you translated **the law** in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 5:20	w958		rc://*/ta/man/translate/figs-personification	παρεισῆλθεν	1	The word translated **slipped in** can refer to sneaking in unnoticed, as in [Jude 1:4](../jud/01/04.md). Paul may be stressing how the coming of **the law** was like an unwelcome person secretly intruding at some location. If it would be helpful in your language, you could make this explicit. Alternate translation: “intruded like a person sneaking in unnoticed” (See: [[rc://*/ta/man/translate/figs-personification]])
-5:20	ttcw		rc://*/ta/man/translate/figs-abstractnouns	τὸ παράπτωμα & ἡ ἁμαρτία & ἡ χάρις	1	See how you translated **trespass** in [verses 15–18](../05/15.md), **sin** in [verses 12–13](../05/12.md), and **grace** in [verses 15](../05/15.md) and [17](../05/17.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+5:20	ttcw		rc://*/ta/man/translate/figs-abstractnouns	τὸ παράπτωμα & ἡ ἁμαρτία & ἡ χάρις	1	See how you translated **trespass** in [5:15–18](../05/15.md), **sin** in [5:12–13](../05/12.md), and **grace** in [5:15](../05/15.md) and [5:17](../05/17.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:20	relk		rc://*/ta/man/translate/figs-metaphor	πλεονάσῃ τὸ παράπτωμα & ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις	1	Paul speaks of **the trespass**, **sin**, and **grace** as if they were objects that could increase in amount. He means that the power or influence of these concepts expanded throughout humanity. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “the trespass might be more evident … sin became more evident, the grace became even more obvious” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 5:20	wbh3		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα πλεονάσῃ τὸ παράπτωμα	1	This clause could refer to: (1) one of God’s purposes for giving **the law**. Alternate translation: “in order to increase the trespass” (2) the result of God giving **the law**. Alternate translation (with preceding comma): “resulting in the trespass increasing” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 5:20	godn		rc://*/ta/man/translate/figs-metaphor	οὗ	1	Here Paul uses **where** to refer to **sin** and **grace** as if they were located somewhere. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “as” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -950,10 +950,10 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:21	wmy8		rc://*/ta/man/translate/figs-personification	ἐβασίλευσεν ἡ ἁμαρτία	1	Here Paul speaks of **sin** as if it were a king ruling over people. Paul means that everyone was controlled by their sinful desires. While death **ruled** in [5:14](../05/14.md), **sin ruled** after God gave the law. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “everyone was controlled by sin” (See: [[rc://*/ta/man/translate/figs-personification]])
 5:21	wuh2		rc://*/ta/man/translate/figs-explicit	ἐν τῷ θανάτῳ	1	Here, **in death** could refer to: (1) the location in which **sin ruled**. Alternate translation: “in the place where death exists” (2) the means by which **sin ruled**. Alternate translation: “by means of death” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:21	kc21		rc://*/ta/man/translate/figs-personification	χάρις βασιλεύσῃ διὰ δικαιοσύνης	1	Here Paul speaks of **grace** as if it were a king ruling over people. Paul means that God’s **grace** allows people to become righteous. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “how gracious God is might make people become righteous” (See: [[rc://*/ta/man/translate/figs-personification]])
-5:21	bk72		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ & διὰ	1	See how you translated **through** in the [verses 17–19](../05/17.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+5:21	bk72		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ & διὰ	1	See how you translated **through** in the [5:17–19](../05/17.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:21	c9nj		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς ζωὴν αἰώνιον	1	Here, **to** indicates that was follows is the result of God’s **grace** ruling **through righteousness**. Use a natural way in your language for indicating a reason. Alternate translation: “resulted in eternal life” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:21	axr9		rc://*/ta/man/translate/figs-explicit	Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν	1	The phrase **Jesus Christ our Lord** refers to what Jesus did for believers in order for them to have **eternal life**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “what Jesus Christ our Lord has done for them” (See: [[rc://*/ta/man/translate/figs-explicit]])
-6:intro	v522				0	# Romans 6 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n\n## Special Concepts in this Chapter\n\n### Slavery\n\nIn this chapter Paul frequently uses the metaphor of the relationship between slaves and their masters. He speaks figuratively of people who live sinfully as if they were slaves to sin and the death it causes ([6:6](../06/06.md), [16–17](../06/16.md), [20](../06/20.md)). He also speaks figuratively of Christians as if God has freed them from being enslaved to sin and has himself or righteousness as their master ([6:18](../06/18.md), [22](../06/22.md)). Because Christians are no longer controlled by their desire to sin, they should instead serve God and live in a way that glorifies him ([6:12–14](../06/12.md), [19](../06/19.md)). (See: [[rc://*/tw/dict/bible/other/servant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [verses 1–3](../06/01.md), [15–16](../06/15.md), and [21](../06/21.md) Paul uses rhetorical questions in order to answer objections that people might make about what he is saying.\n\n## Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “baptized into Christ Jesus” in [6:3](../06/03.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
+6:intro	v522				0	# Romans 6 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n\n## Special Concepts in this Chapter\n\n### Slavery\n\nIn this chapter Paul frequently uses the metaphor of the relationship between slaves and their masters. He speaks figuratively of people who live sinfully as if they were slaves to sin and the death it causes ([6:6](../06/06.md), [16–17](../06/16.md), [20](../06/20.md)). He also speaks figuratively of Christians as if God has freed them from being enslaved to sin and has himself or righteousness as their master ([6:18](../06/18.md), [22](../06/22.md)). Because Christians are no longer controlled by their desire to sin, they should instead serve God and live in a way that glorifies him ([6:12–14](../06/12.md), [19](../06/19.md)). (See: [[rc://*/tw/dict/bible/other/servant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [6:1–3](../06/01.md), [15–16](../06/15.md), and [21](../06/21.md) Paul uses rhetorical questions in order to answer objections that people might make about what he is saying.\n\n## Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “baptized into Christ Jesus” in [6:3](../06/03.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 6:1	fxgw		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in the previous chapter, especially what he said in [5:20](../05/20.md). See how you translated **What then** in [3:1](../03/01.md) and [4:1](../04/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:1	pvg3		rc://*/ta/man/translate/figs-rquestion	τί οὖν ἐροῦμεν? ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ?	1	In this verse Paul is not asking for information, but is using a question to address rumors some people may have been spreading that misrepresent his teachings. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation or communicate the emphasis in another way. Alternate translation: “Then we will say that we should continue in the sin so that the grace might increase!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 6:1	t8tl		rc://*/ta/man/translate/figs-quotemarks	τί οὖν ἐροῦμεν? ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ?	1	In this verse and the first part of the next verse, Paul is speaking as if he were a Christian who misunderstood what Paul had taught in the previous chapter. 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]])
@@ -1023,7 +1023,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 6:10	aw31		rc://*/ta/man/translate/figs-explicit	τῇ ἁμαρτίᾳ ἀπέθανεν	1	Here, **to sin** implies that Christ died for the sake of freeing humanity from being “enslaved to sin.” It does not mean that Jesus himself was ever controlled by sin before he died. If it would be helpful in your language, you could state this explicitly. Alternative translation: “he died for the sake of removing sin’s control over people” or “he died to stop sin from controlling people” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:10	j7bl		rc://*/ta/man/translate/writing-pronouns	ὃ δὲ ζῇ	1	Here, **what he lives** refers to Christ’s life after God raised him from the dead. If it would be helpful in your language, you could state this explicitly. Alternate translation: “But the life which” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 6:10	z4yb		rc://*/ta/man/translate/figs-explicit	ζῇ τῷ Θεῷ	1	Here, **to God** implies that Christ now lives for the sake of glorifying God. If it would be helpful in your language, you could state this explicitly. Alternative translation: “he lives for the sake of glorifying God” (See: [[rc://*/ta/man/translate/figs-explicit]])
-6:11	zjjv		rc://*/ta/man/translate/figs-yousingular	ὑμεῖς	1	Throughout [verses 11–23](../06/11.md), the pronouns **you** and “your” are plural and refer to the believers in Rome to whom Paul wrote this letter. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you believers at Rome” (See: [[rc://*/ta/man/translate/figs-yousingular]])
+6:11	zjjv		rc://*/ta/man/translate/figs-yousingular	ὑμεῖς	1	Throughout [6:11–23](../06/11.md), the pronouns **you** and “your” are plural and refer to the believers in Rome to whom Paul wrote this letter. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you believers at Rome” (See: [[rc://*/ta/man/translate/figs-yousingular]])
 6:11	dw6l		rc://*/ta/man/translate/figs-metaphor	εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ	1	See how you translated “died to sin” in [6:2](../06/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 6:11	bjxg		rc://*/ta/man/translate/figs-explicit	ζῶντας & τῷ Θεῷ	1	See how you translated the similar phrase “he lives to God” in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:11	nkvd		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	See how you translated this phrase in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1050,10 +1050,10 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 6:14	gez3		rc://*/ta/man/translate/figs-personification	ἁμαρτία & ὑμῶν οὐ κυριεύσει	1	See how you translated the similar phrase in [6:12](../06/12.md). (See: [[rc://*/ta/man/translate/figs-personification]])
 6:14	bl09		rc://*/ta/man/translate/figs-declarative	ἁμαρτία & οὐ κυριεύσει	1	Paul is using a future statement to give a command. If it would be helpful in your language, you could use a more natural form for a command. Alternate translation: “sin must not rule over” or “do not allow sin to rule over” (See: [[rc://*/ta/man/translate/figs-declarative]])
 6:14	caqv		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	Here, **for** indicates that what follows is the reason why Paul urges his readers to not allow **sin** to **lord over** them. Use the most natural form in your language for indicating a reason. Alternate translation: “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-6:14	a0dz		rc://*/ta/man/translate/figs-personification	οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν	1	Paul speaks of **law** and **grace** as if they were rulers **under** whose authority people have to live. He means that Christians are no longer controlled by the requirements of the **law**, which resulted in people sinning more, as stated in [5:20](../05/20.md). By contrast, Christians now serve the gracious God, as is explained in [verses 15–23](../06/15.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for the law no longer controls you, but you are now controlled by God’s grace” (See: [[rc://*/ta/man/translate/figs-personification]])
+6:14	a0dz		rc://*/ta/man/translate/figs-personification	οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν	1	Paul speaks of **law** and **grace** as if they were rulers **under** whose authority people have to live. He means that Christians are no longer controlled by the requirements of the **law**, which resulted in people sinning more, as stated in [5:20](../05/20.md). By contrast, Christians now serve the gracious God, as is explained in [6:15–23](../06/15.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for the law no longer controls you, but you are now controlled by God’s grace” (See: [[rc://*/ta/man/translate/figs-personification]])
 6:14	eibi		rc://*/ta/man/translate/grammar-collectivenouns	νόμον	1	See how you translated **law** in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 6:14	ypqx		rc://*/ta/man/translate/figs-explicit	ὑπὸ χάριν	1	Here, **grace** refers specifically to God’s gracious empowering of people to stop sinning. If it would be helpful in your language, you could state this explicitly. Alternative translation: “controlled by God’s grace” (See: [[rc://*/ta/man/translate/figs-explicit]])
-6:15	yk81		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in [verses 1–14](../06/01.md). See how you translated **What then** in [3:1](../03/01.md), [4:1](../04/01.md), and [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+6:15	yk81		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in [6:1–14](../06/01.md). See how you translated **What then** in [3:1](../03/01.md), [4:1](../04/01.md), and [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:15	zxb8		rc://*/ta/man/translate/figs-rquestion	τί οὖν? ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν?	1	Paul is not asking for information, but is using a question form here to address an objection that some people may have to what he said in the previous verses. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation or communicate the emphasis in another way. Alternate translation: “Then we should sin because we are not under law, but under grace!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 6:15	rtts		rc://*/ta/man/translate/figs-quotemarks	τί οὖν? ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν?	1	In these two sentences, Paul is speaking as if he were a Christian who misunderstood what Paul had taught in the previous verses. 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]])
 6:15	t4cc		rc://*/ta/man/translate/figs-personification	ὑπὸ νόμον & ὑπὸ χάριν	1	See how you translated these phrases in the previous verse. (See: [[rc://*/ta/man/translate/figs-personification]])
@@ -1084,7 +1084,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 6:19	puvh		rc://*/ta/man/translate/figs-idiom	ἀνθρώπινον λέγω	1	Here, **as a man** 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 am speaking based on how human beings perceive things” or “I am talking like a mere human being” (See: [[rc://*/ta/man/translate/figs-idiom]])
 6:19	gt1n		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν & τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν & τῇ δικαιοσύνῃ εἰς ἁγιασμόν	1	If your language does not use abstract nouns for the ideas of **weakness**, **uncleanness**, **lawlessness**, **righteousness**, and **sanctification**, you could express the same ideas in another way. Alternate translation: “how weak your flesh is … to act impurely and to be more and more lawless … for living righteously, which leads to being sanctified” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 6:19	l4ah		rc://*/ta/man/translate/figs-idiom	τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν	1	Here, **flesh** is an idiom that refers to human nature. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “your human weakness” or “your natural limitations” (See: [[rc://*/ta/man/translate/figs-idiom]])
-6:19	psmw		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in [verses 17–18](../06/17.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Moreover,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+6:19	psmw		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in [6:17–18](../06/17.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Moreover,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 6:19	x2kt		rc://*/ta/man/translate/grammar-connect-words-phrases	ὥσπερ & οὕτως	1	See how you translated **just as** and **so** in the [5:19](../05/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 6:19	jbcz		rc://*/ta/man/translate/figs-personification	παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν & παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ	1	Paul speaks of body parts as if they were **slaves** that could be offered to someone or used by someone. He means that his readers used to use their body parts to act impurely and to disobey God’s laws, but now they should use them to live in the way God wants. If it would be helpful in your language, you could express the meaning plainly. See how you translated similar phrases in [6:13](../06/13.md). Alternative translation: “you used your members to act uncleanly and to disobey God more and more … use your members to act righteously” (See: [[rc://*/ta/man/translate/figs-personification]])
 6:19	o0ta		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς ἁγιασμόν	1	The phrase **leading to** indicates result. Use a natural way in your language to indicate result. Alternate translation: “resulting in sanctification” or “causing sanctification” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -1108,17 +1108,17 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 6:23	ze3f		rc://*/ta/man/translate/figs-personification	τὰ & ὀψώνια τῆς ἁμαρτίας θάνατος	1	Here, Paul speaks of **sin** as if it were a person who could pay **wages**. Paul means that the result of living sinfully is eternal **death**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “when a person lives sinfully, it results in eternal death” (See: [[rc://*/ta/man/translate/figs-personification]])
 6:23	juc4		rc://*/ta/man/translate/figs-metaphor	τὰ & ὀψώνια τῆς ἁμαρτίας θάνατος	1	Paul speaks of **death** as if it were **wages** paid to those who **sin**. He means that the result of living sinfully is eternal **death**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternative translation: “whoever lives sinfully receives eternal death as the result” or “whoever lives sinfully earns eternal death as if it were wages for work” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 6:23	iyv3		rc://*/ta/man/translate/figs-possession	τὰ & ὀψώνια τῆς ἁμαρτίας	1	Paul is using the possessive form to describe **the wages** that come from **sin**. If it would be helpful in your language, you could use a different expression. Alternate translation: “sin’s wages” or “the wages that come from sin” (See: [[rc://*/ta/man/translate/figs-possession]])
-6:23	pizh		rc://*/ta/man/translate/figs-explicit	θάνατος	1	Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [verses 16](../06/16.md) and [21](../06/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+6:23	pizh		rc://*/ta/man/translate/figs-explicit	θάνατος	1	Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [6:16](../06/16.md) and [6:21](../06/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:23	slyb		rc://*/ta/man/translate/figs-abstractnouns	θάνατος; τὸ & χάρισμα & ζωὴ αἰώνιος	1	See how you translated **death** in [6:21](../06/21.md), **gracious gift** in [5:15–16](../05/15.md), and **eternal life** in [6:22](../06/22.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 6:23	cwkw		rc://*/ta/man/translate/figs-possession	τὸ & χάρισμα τοῦ Θεοῦ	1	Paul is using the possessive form to describe **the gracious gift** that comes from **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “God’s gracious gift” or “the gracious gift from God” (See: [[rc://*/ta/man/translate/figs-possession]])
 6:23	jn66		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	Paul speaks of **eternal life** as if it were occupying space inside of **Christ Jesus**. Paul means that **eternal life** comes by being united to **Christ Jesus**, as stated in [6:11](../06/11.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for those who are united to Christ Jesus” or “comes through being united to Christ Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-7:intro	fl1y				0	# Romans 7 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n    * Christians have been freed from the law (7:1–6)\n    * The law is not sinful (7:7–12)\n    * Christians still struggle with indwelling sin (7:13–25)\n\n## Special Concepts in this Chapter\n\n### “The Law”\n\nThroughout most of this chapter Paul uses the singular noun “the law” to refer to the group of laws that God gave Israel through Moses. However, in [verses 21–25](../07/21.md) Paul uses the word “law” in several different ways. Each of these different uses will be addressed in the notes. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Important Figures of Speech in this Chapter\n\n### Marriage\n\nScripture commonly uses marriage as a metaphor. Here Paul uses it to describe how the church relates to the law of Moses and now to Christ. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all Jewish believers in Christ. Paul calls these people “brothers” in [verses 1](../07/01.md) and [4](../07/04.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
+7:intro	fl1y				0	# Romans 7 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n    * Christians have been freed from the law (7:1–6)\n    * The law is not sinful (7:7–12)\n    * Christians still struggle with indwelling sin (7:13–25)\n\n## Special Concepts in this Chapter\n\n### “The Law”\n\nThroughout most of this chapter Paul uses the singular noun “the law” to refer to the group of laws that God gave Israel through Moses. However, in [7:21–25](../07/21.md) Paul uses the word “law” in several different ways. Each of these different uses will be addressed in the notes. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Important Figures of Speech in this Chapter\n\n### Marriage\n\nScripture commonly uses marriage as a metaphor. Here Paul uses it to describe how the church relates to the law of Moses and now to Christ. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all Jewish believers in Christ. Paul calls these people “brothers” in [7:1](../07/01.md) and [7:4](../07/04.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 7:1	mk7w		rc://*/ta/man/translate/figs-rquestion	ἢ ἀγνοεῖτε, ἀδελφοί (γινώσκουσιν γὰρ νόμον λαλῶ), ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ’ ὅσον χρόνον ζῇ?	1	Paul is using a rhetorical question here to emphasize that the Jew is required to obey the law of Moses his whole life. 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 surely know, brothers (for I am speaking to those who know the law), that the law is lord of the man for as long as he lives!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 7:1	guk4		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the term **brothers** is masculine, Paul is using the word here to refer to both male and female Jewish believers in Christ. Alternate translation: “my fellow Jewish Christians” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 7:1	s4su			(γινώσκουσιν γὰρ νόμον λαλῶ)	1	Here Paul interrupts himself in order to clarify that he is specifically directing this part of the letter to the Jewish believers in the church at Rome. If this would be confusing in your language, you could add parentheses, as done in the ULT, or use a natural way in your language to indicate this.
 7:1	j67x		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **for** indicates that what follows this word explains what came before it. Here, it explains the reason why Paul expects these **brothers** to understand what he is saying. Use a natural way in your language for indicating a reason. Alternate translation: “I know you should understand this because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 7:1	ajk4		rc://*/ta/man/translate/writing-pronouns	λαλῶ	1	The pronoun **I** here and throughout this chapter refers to Paul (see [6:19](../06/19.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, am speaking” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-7:1	k3h5		rc://*/ta/man/translate/grammar-collectivenouns	νόμον & ὁ νόμος	1	For every occurrence of **the law** in [verses 1–20](../07/01.md), translate the phrase in the same way you translated it in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
+7:1	k3h5		rc://*/ta/man/translate/grammar-collectivenouns	νόμον & ὁ νόμος	1	For every occurrence of **the law** in [7:1–20](../07/01.md), translate the phrase in the same way you translated it in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 7:1	okz5		rc://*/ta/man/translate/figs-personification	ὁ νόμος κυριεύει τοῦ ἀνθρώπου	1	Here Paul speaks of **the law** as if it were a king. Paul means that, like a king, **the law** must be obeyed by those who are obligated to do so. If it would be helpful in your language, you could express the meaning plainly or with a simile. Alternate translation: “like a king, the law must be obeyed by every Jewish person” (See: [[rc://*/ta/man/translate/figs-personification]])
 7:1	r9fl		rc://*/ta/man/translate/figs-gendernotations	τοῦ ἀνθρώπου & ζῇ	1	Although **the man** and **he** are masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “of a person … that person lives” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 7:2	as1h		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of an example from God’s law that illustrates how “the law rules over the man for as long as he lives,” as Paul said in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “For example,” or “As an illustration,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
@@ -1132,7 +1132,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:3	ci5r		rc://*/ta/man/translate/figs-genericnoun	τοῦ ἀνδρὸς & ὁ ἀνήρ	1	See how you translated this phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-genericnoun]])
 7:3	r2m4		rc://*/ta/man/translate/figs-activepassive	μοιχαλὶς χρηματίσει	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: “the law will title her an adulteress” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 7:3	wg4k		rc://*/ta/man/translate/figs-metaphor	ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου	1	Here Paul speaks of **the law** as if it were an object or person someone could be freed from. Paul means that **the law** that prohibited a woman from marrying **another husband** did not apply if her first husband died. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar phrase “she has been released from the law” in the previous verse. Alternate translation: “she is no longer required to remain married to the first husband” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-7:4	kvqw		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	**So then** here introduces the result of what Paul said in [verses 1–3](../07/01.md). Use a natural way in your language for introducing a result clause. Alternate translation: “Since this is true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+7:4	kvqw		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	**So then** here introduces the result of what Paul said in [7:1–3](../07/01.md). Use a natural way in your language for introducing a result clause. Alternate translation: “Since this is true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 7:4	ne64		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	See how you translated this word in [7:1](../07/01.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 7:4	z8zj		rc://*/ta/man/translate/figs-activepassive	καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ	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: “you also died to the law” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 7:4	svrq		rc://*/ta/man/translate/figs-rpronouns	καὶ ὑμεῖς ἐθανατώθητε	1	Paul uses the word **yourselves** to emphasize that even Jewish Christians are not required to obey the law of Moses. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “you very Jews yourselves were also made dead” or “even you Jews yourselves were also made dead” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
@@ -1201,9 +1201,9 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:11	qi99		rc://*/ta/man/translate/figs-personification	ἐξηπάτησέν με	1	Here Paul speaks of **sin** as if it were a person who could deceive people. Paul means that his desire to sin tricked him into thinking that he could become righteous by obeying **the commandment**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “caused me to deceive myself” (See: [[rc://*/ta/man/translate/figs-personification]])
 7:11	qljg		rc://*/ta/man/translate/writing-pronouns	δι’ αὐτῆς	1	The pronoun **it** refers to **the commandment**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “through the commandment” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 7:11	f6sx		rc://*/ta/man/translate/figs-personification	ἀπέκτεινεν	1	Here Paul speaks of **sin** as if it were a person who could kill people. Paul means that his desire to sin caused him to disobey God’s law, which resulted in Paul being spiritually dead. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “caused me to die spiritually” (See: [[rc://*/ta/man/translate/figs-personification]])
-7:12	h0li		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	**So then** indicates that what follows this phrase explains what came before it. **So then** here introduces the result of what Paul said in [verses 7–11](../07/07.md). Use a natural way in your language for indicating result. Alternate translation: “Since this is true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+7:12	h0li		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	**So then** indicates that what follows this phrase explains what came before it. **So then** here introduces the result of what Paul said in [7:7–11](../07/07.md). Use a natural way in your language for indicating result. Alternate translation: “Since this is true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 7:12	i3ka		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἐντολὴ	1	See how you translated **commandment** in [7:9](../07/09.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-7:13	us69		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here indicates that what follows is the result of what Paul said in [verses 7–12](../07/07.md). Use a natural way in your language for indicating result. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+7:13	us69		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here indicates that what follows is the result of what Paul said in [7:7–12](../07/07.md). Use a natural way in your language for indicating result. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 7:13	e1bx		rc://*/ta/man/translate/figs-rquestion	τὸ & ἀγαθὸν ἐμοὶ ἐγένετο θάνατος?	1	Paul is using a rhetorical question here to emphasize that the law did not directly cause him to become spiritually dead. 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: “surely what is good did not become death to me!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 7:13	g451		rc://*/ta/man/translate/figs-explicit	τὸ & ἀγαθὸν & διὰ τοῦ ἀγαθοῦ	1	Here, **what is good** refers to the law. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God’s good laws … through those good laws” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:13	qwe9		rc://*/ta/man/translate/figs-metaphor	ἐμοὶ ἐγένετο θάνατος	1	Here Paul speaks of the law as if it could **become death**. Paul is referring to the idea that God’s laws directly caused him to become spiritually dead. He rejects this idea in the next sentence. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “did … cause me to die spiritually” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1254,7 +1254,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:20	kfvj		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ & ὃ οὐ θέλω, τοῦτο ποιῶ	1	See how you translated this clause in [7:16](../07/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
 7:20	sk9q			οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία	1	See how you translated these clauses in [7:17](../07/17.md).
 7:21	rqfu		rc://*/ta/man/translate/figs-metaphor	εὑρίσκω	1	Here Paul speaks of a **law** as if it were an object that he could **find**. Paul means that he became aware of the **law** that is described in the rest of the verse. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I became aware that there was” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-7:21	qae3		rc://*/ta/man/translate/grammar-connect-logic-result	ἄρα	1	Here, **then** introduces a result clause. [Verses 21–25](../07/21.md) describe the logical conclusion to what Paul has stated in [verses 14–20](../07/14.md). Use a natural way in your language for indicating result. Alternate translation: “as a result” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+7:21	qae3		rc://*/ta/man/translate/grammar-connect-logic-result	ἄρα	1	Here, **then** introduces a result clause. [7:21–25](../07/21.md) describe the logical conclusion to what Paul has stated in [7:14–20](../07/14.md). Use a natural way in your language for indicating result. Alternate translation: “as a result” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 7:21	y5vo		rc://*/ta/man/translate/figs-explicit	τὸν νόμον	1	Here, **law** refers to a rule or principle. It does not refer to the laws God gave the Jews. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this rule” or “a different kind of law” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:21	xxq9		rc://*/ta/man/translate/figs-infostructure	τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν, ὅτι ἐμοὶ τὸ κακὸν παράκειται	1	If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “that evil is present in me, in me, the one wanting to do good” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 7:21	mo4r		rc://*/ta/man/translate/figs-metaphor	ἐμοὶ & ἐμοὶ τὸ κακὸν παράκειται	1	Here Paul speaks of **evil** as if it were an object that could be inside a person. Paul means that he does evil deeds. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “in me … I do evil” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1278,7 +1278,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:24	q74f		rc://*/ta/man/translate/figs-metaphor	τοῦ θανάτου τούτου	1	Here, **this death** could refer to: (1) physical death. Alternate translation: “that dies” (2) spiritual death. Alternate translation: “of this spiritual death” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:25	w9ui		rc://*/ta/man/translate/figs-exclamations	χάρις τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν	1	This sentence is an exclamation that communicates joy. It is the answer to the rhetorical question that Paul asked in the previous verse. Use an exclamation that is natural in your language for communicating joy. Alternate translation: “O, how thankful I am to God through Jesus Christ our Lord!” (See: [[rc://*/ta/man/translate/figs-exclamations]])
 7:25	omjd		rc://*/ta/man/translate/figs-ellipsis	χάρις τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν	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: “Thanks be to God who did this through Jesus Christ our Lord” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-7:25	evnn		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows this phrase explains what came before it. **So then** indicates that what follows in this verse summarizes previous ideas. Here Paul used it regarding the ideas of [verses 14–24](../07/14.md). If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in [5:18](../05/18.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+7:25	evnn		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows this phrase explains what came before it. **So then** indicates that what follows in this verse summarizes previous ideas. Here Paul used it regarding the ideas of [7:14–24](../07/14.md). If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in [5:18](../05/18.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 7:25	adx1		rc://*/ta/man/translate/figs-rpronouns	αὐτὸς ἐγὼ	1	Paul uses the phrase **I myself** to emphasize the contrast between himself and the sin that causes him to do what he does not want to do. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “it is indeed I who” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
 7:25	sxn3		rc://*/ta/man/translate/figs-personification	τῷ μὲν νοῒ δουλεύω νόμῳ Θεοῦ; τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας	1	Here Paul speaks of **the law of God** and **the law of sin** as if they were people whom he could **serve**. He means that he wants to obey **the law of God**, but often obeys his desire to sin. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “obey the law of God with the mind, but with the flesh, I obey the law of sin” (See: [[rc://*/ta/man/translate/figs-personification]])
 7:25	e163		rc://*/ta/man/translate/figs-explicit	νοῒ	1	See how you translated **mind** in [1:28](../01/28.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1286,7 +1286,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:25	cdkb		rc://*/ta/man/translate/figs-ellipsis	τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας	1	Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “but with the flesh, I serve the law of sin” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 7:25	fm51		rc://*/ta/man/translate/figs-metaphor	τῇ & σαρκὶ	1	Here Paul uses **flesh** to refer to his sinful nature. See how you translated the similar phrase in [7:18](../07/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:25	he4l		rc://*/ta/man/translate/figs-metaphor	νόμῳ ἁμαρτίας	1	See how you translated the similar phrase in [7:23](../07/23.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
-8:intro	ev4r				0	# Romans 8 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n    * Christians have been freed from the law (7:1–6)\n    * The law is not sinful (7:7–12)\n    * Christians still struggle with indwelling sin (7:13–25)\n    * The Holy Spirit dwells in Christians (8:1–27)\n    * Christians have confidence in God’s love (8:28–8:39)\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 [8:36](../08/36.md). Paul quotes these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Indwelling of the Spirit\n\nIn [verses 9–17](../08/09.md) and [26–27](../08/26.md) Paul says that the Holy Spirit dwells inside Christians to help them stop sinning and to intercede for them. The presence of the Holy Spirit within a person indicates that that person is a genuine Christian. (See: [[rc://*/tw/dict/bible/kt/save]])\n\n### Predestination\n\nMany scholars believe this chapter teaches on a subject known as “predestination.” See the use of the word “predestined” in [verses 28–30](../08/28.md) and “elect” in [8:33](../08/33.md). Some scholars take this to indicate that God has, from before the foundation of the world, chosen some people to save. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating these verses. (See: [[rc://*/tw/dict/bible/kt/predestine]])\n\n## Important Figure of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [verses 24](../08/24.md) and [31–35](../08/31.md) Paul uses rhetorical questions in order to emphasize that what he is saying is true. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Flesh\n\nPaul uses the word “flesh” in a variety of ways throughout this letter. In this chapter he frequently uses it to refer to sinful human nature. However, he uses the word “flesh” to refer to Christ’s physical body in [8:3](../08/03.md). Every use of the word “flesh” will be discussed in the notes. (See: [[rc://*/tw/dict/bible/kt/flesh]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people “brothers” in [verses 12](../08/12.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
+8:intro	ev4r				0	# Romans 8 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n    * Christians have been freed from the law (7:1–6)\n    * The law is not sinful (7:7–12)\n    * Christians still struggle with indwelling sin (7:13–25)\n    * The Holy Spirit dwells in Christians (8:1–27)\n    * Christians have confidence in God’s love (8:28–8:39)\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 [8:36](../08/36.md). Paul quotes these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Indwelling of the Spirit\n\nIn [8:9–17](../08/09.md) and [26–27](../08/26.md) Paul says that the Holy Spirit dwells inside Christians to help them stop sinning and to intercede for them. The presence of the Holy Spirit within a person indicates that that person is a genuine Christian. (See: [[rc://*/tw/dict/bible/kt/save]])\n\n### Predestination\n\nMany scholars believe this chapter teaches on a subject known as “predestination.” See the use of the word “predestined” in [8:28–30](../08/28.md) and “elect” in [8:33](../08/33.md). Some scholars take this to indicate that God has, from before the foundation of the world, chosen some people to save. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating these verses. (See: [[rc://*/tw/dict/bible/kt/predestine]])\n\n## Important Figure of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [8:24](../08/24.md) and [8:31–35](../08/31.md) Paul uses rhetorical questions in order to emphasize that what he is saying is true. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Flesh\n\nPaul uses the word “flesh” in a variety of ways throughout this letter. In this chapter he frequently uses it to refer to sinful human nature. However, he uses the word “flesh” to refer to Christ’s physical body in [8:3](../08/03.md). Every use of the word “flesh” will be discussed in the notes. (See: [[rc://*/tw/dict/bible/kt/flesh]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people “brothers” in [8:12](../08/12.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 8:1	xq2y		rc://*/ta/man/translate/grammar-connect-logic-result	οὐδὲν ἄρα νῦν κατάκριμα	1	Here, **therefore now** marks the beginning of a new section in the letter. It also introduces a result clause that concludes what Paul discussed in chapters 5–7. Use a natural way in your language to indicate result. Alternate translation: “Since all these things are true, there is no condemnation at all” or “As a result of everything that I have just told you being true, there is no condemnation at all” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 8:1	xw65		rc://*/ta/man/translate/figs-abstractnouns	κατάκριμα	1	See how you translated **condemnation** in [5:16](../05/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:1	ti0g		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	See how you translated this phrase in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1345,7 +1345,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:6	q470		rc://*/ta/man/translate/grammar-connect-logic-result	ζωὴ καὶ εἰρήνη	1	Here, **is** indicates that what follows is the result of **the mindset of the flesh**. Use a natural way in your language for indicating result. Alternate translation: “results in life and peace” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 8:6	rqnl		rc://*/ta/man/translate/figs-abstractnouns	ζωὴ καὶ εἰρήνη	1	If your language does not use abstract nouns for the ideas of **life** and **peace**, you could express the same ideas in another way. Alternate translation: “is living and being peaceful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:6	fjk8		rc://*/ta/man/translate/figs-explicit	ζωὴ	1	Here, **life** refers to eternal **life**. See how you translated this use of **life** in [5:18](../05/18.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
-8:7	lsdo		rc://*/ta/man/translate/grammar-connect-logic-result	διότι	1	Here, **because** indicates that this verse and the next verse give the reasons why what Paul said in [verses 5–6](../08/05.md) is true. Use a natural way in your language for indicating reasons. Alternate translation: “due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+8:7	lsdo		rc://*/ta/man/translate/grammar-connect-logic-result	διότι	1	Here, **because** indicates that this verse and the next verse give the reasons why what Paul said in [8:5–6](../08/05.md) is true. Use a natural way in your language for indicating reasons. Alternate translation: “due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 8:7	gvcr		rc://*/ta/man/translate/figs-possession	τὸ φρόνημα τῆς σαρκὸς	1	See how you translated this phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-possession]])
 8:7	fpt4		rc://*/ta/man/translate/figs-abstractnouns	ἔχθρα	1	If your language does not use an abstract noun for the idea of **hostility**, you could express the same idea in another way. Alternate translation: “is hostile” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:7	pm7t		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, **for** indicates that what follows is the reason why what Paul said in the previous clause is true. Use a natural way in your language for indicating a reason. Alternate translation: “due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -1376,7 +1376,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:11	t27d		rc://*/ta/man/translate/figs-explicit	ζῳοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν	1	Paul uses **make alive** to imply that he is referring to the resurrection of Christians after they have died. If it would be helpful in your language, you could state this explicitly. Alternate translation: “will also resurrect your mortal bodies after you have died” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:11	xi76		rc://*/ta/man/translate/figs-explicit	διὰ & αὐτοῦ Πνεῦμα	1	Here, **through** indicates the means by which God will **make** Christians **alive**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “by means of his Spirit” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:11	e6t8		rc://*/ta/man/translate/figs-distinguish	τοῦ ἐνοικοῦντος αὐτοῦ Πνεῦμα ἐν ὑμῖν	1	Here, **who lives in you** gives further information about the Holy **Spirit**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “his Spirit, that is, the Spirit who lives in you” (See: [[rc://*/ta/man/translate/figs-distinguish]])
-8:12	mv1r		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows this phrase explains what came before it. **So then** here indicates that what follows in [verses 12–17](../08/12.md) summarizes the ideas of [verses 5–11](../08/05.md). See how you translated this phrase in [5:18](../05/18.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+8:12	mv1r		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows this phrase explains what came before it. **So then** here indicates that what follows in [8:12–17](../08/12.md) summarizes the ideas of [8:5–11](../08/05.md). See how you translated this phrase in [5:18](../05/18.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 8:12	qw5b		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	See how you translated this word in [1:13](../01/13.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 8:12	e3j8		rc://*/ta/man/translate/figs-metaphor	ὀφειλέται ἐσμέν	1	Here Paul speaks of Christians as if they are **debtors**. He means that Christians are obligated to live according to the Spirit and not according to the flesh. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “we have an obligation” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:12	fb3m		rc://*/ta/man/translate/figs-ellipsis	οὐ τῇ σαρκὶ	1	Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “we are not debtors to the flesh” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
@@ -1418,7 +1418,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:17	q6ka		rc://*/ta/man/translate/writing-pronouns	συνπάσχομεν, ἵνα καὶ συνδοξασθῶμεν	1	The pronoun **him** here refers to Christ. If it would be helpful in your language, you could state this explicitly. Alternate translation: “we suffering together with Christ so that we may also be glorified together with Christ” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 8:17	ggl6		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Paul uses **so that** here to state the goal for which Christians **suffer together with** Christ. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 8:17	j6ia		rc://*/ta/man/translate/figs-activepassive	καὶ συνδοξασθῶμεν	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: “God may also glorify us together with him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-8:18	i5nu		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it indicates that what follows in [verses 18–25](../08/18.md) gives further information about what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+8:18	i5nu		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it indicates that what follows in [8:18–25](../08/18.md) gives further information about what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 8:18	f3sv		rc://*/ta/man/translate/writing-pronouns	λογίζομαι	1	The pronoun **I** here refers to Paul (see [7:1](../07/01.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, consider” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 8:18	b3b1		rc://*/ta/man/translate/figs-activepassive	λογίζομαι & ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ, πρὸς	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: “I cannot compare the sufferings of this present time with” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 8:18	oj49		rc://*/ta/man/translate/figs-abstractnouns	τὰ παθήματα τοῦ νῦν καιροῦ & τὴν & δόξαν	1	If your language does not use abstract nouns for the ideas of **sufferings** and **glory**, you could express the same ideas in another way. Alternate translation: “the things that make us suffer in this present time … the glorious situation” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -1429,7 +1429,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:19	ulvv		rc://*/ta/man/translate/figs-abstractnouns	τῆς κτίσεως & τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ	1	If your language does not use abstract nouns for the ideas of **creation** and **revelation**, you could express the same ideas in another way. Alternate translation: “of the created things … the sons of God to be revealed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:19	dm6s		rc://*/ta/man/translate/figs-activepassive	τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ	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: “for the time when God will reveal his sons” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 8:19	sr2p		rc://*/ta/man/translate/figs-metaphor	τῶν υἱῶν τοῦ Θεοῦ	1	See how you translated this phrase in [8:14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
-8:20	nh58		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in [verses 20–22](../08/20.md) is the reason why what Paul said in the previous verse is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+8:20	nh58		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in [8:20–22](../08/20.md) is the reason why what Paul said in the previous verse is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 8:20	zjl2		rc://*/ta/man/translate/figs-abstractnouns	τῇ & ματαιότητι	1	If your language does not use an abstract noun for the idea of **futility**, you could express the same idea in another way. Alternate translation: “to the condition of being futile” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:20	gdfe		rc://*/ta/man/translate/figs-abstractnouns	ἡ κτίσις	1	See how you translated this in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:20	l9ab		rc://*/ta/man/translate/figs-activepassive	ἡ κτίσις ὑπετάγη	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: “God subjugated the creation” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -1528,7 +1528,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:36	h6v7		rc://*/ta/man/translate/figs-hyperbole	θανατούμεθα ὅλην τὴν ἡμέραν	1	The phrase **all day long** is an exaggeration that emphasizes how frequently these people were being killed. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “we are killed regularly” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
 8:36	g3pi		rc://*/ta/man/translate/figs-simile	ἐλογίσθημεν ὡς πρόβατα σφαγῆς	1	Here Paul compares to **sheep** those whom people kill because they are loyal to God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “We are considered by those who kill us to only be as valuable as the sheep they kill” (See: [[rc://*/ta/man/translate/figs-simile]])
 8:36	gmi0		rc://*/ta/man/translate/figs-abstractnouns	σφαγῆς	1	If your language does not use an abstract noun for the idea of **slaughter**, you could express the same idea in another way. Alternate translation: “to be slaughtered” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-8:37	wytd		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλ’	1	**But** here indicates that what follows [verses 37–39](../08/37.md) is the negative answer to the rhetorical questions in [8:35](../08/35.md). If you translated the rhetorical question in [8:35](../08/35.md) as a question, then here you could use a natural way in your language for introducing a negative answer to that question. If you changed the rhetorical question in [8:35](../08/35.md) to a statement, then here you could use a word that indicates strong contrast. Alternate translation: “No,” or “On the contrary,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
+8:37	wytd		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλ’	1	**But** here indicates that what follows [8:37–39](../08/37.md) is the negative answer to the rhetorical questions in [8:35](../08/35.md). If you translated the rhetorical question in [8:35](../08/35.md) as a question, then here you could use a natural way in your language for introducing a negative answer to that question. If you changed the rhetorical question in [8:35](../08/35.md) to a statement, then here you could use a word that indicates strong contrast. Alternate translation: “No,” or “On the contrary,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
 8:37	aii8		rc://*/ta/man/translate/figs-explicit	τούτοις	1	Here, **these things** refers to the list of various types of suffering mentioned in [8:35](../08/35.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “these kinds of suffering” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:37	iui3		rc://*/ta/man/translate/figs-metaphor	ὑπερνικῶμεν	1	Here, **more than conquerors** refers to those who have complete victory over their enemies. If it might be helpful in your language, you could express the meaning plainly. Alternate translation: “we have complete victory” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:37	wcm6		rc://*/ta/man/translate/figs-explicit	τοῦ ἀγαπήσαντος ἡμᾶς	1	Here, **the one who loved us** could refer to: (1) Christ, as in [8:35](../08/35.md). Alternate translation: “through Christ, who loved us” (2) God, as in [8:39](../08/39.md). Alternate translation: “through God, who loved us” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1542,7 +1542,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:39	sd7j		rc://*/ta/man/translate/figs-metaphor	δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ	1	See how you translated the similar phrase in [8:35](../08/35.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:39	fr5b		rc://*/ta/man/translate/figs-distinguish	τῆς ἐν Χριστῷ Ἰησοῦ	1	Here, **which** marks that Paul is giving further information about **the love of God**. If it would be helpful in your language, you could make the relationship between these phrases more clear. Alternate translation: “that is, the love of God in Christ Jesus” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 8:39	tot5		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	See how you translated this phrase in [6:23](../06/23.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
-9:intro	w6f4				0	# Romans 9 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n    * Paul’s sorrow for Israel’s unbelief (9:1–5)\n    * God chooses whom he wants to choose (9:6–13)\n    * God shows mercy on whom he wants to show mercy (9:14–18)\n    * No one can question God’s choice (9:19–33)\n\nChapter 9 begins a new topic in this letter. In chapters 9-11, Paul focuses on the nation of Israel.\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 [verses 25-29](../09/25.md) and [33](../09/33.md) of this chapter. Paul quotes all of these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Predestination\n\nMany scholars believe that in this chapter Paul teaches extensively on a subject known as “predestination.” Some take this to indicate that God has chosen to save some people from before the world existed. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating this chapter. (See: [[rc://*/tw/dict/bible/kt/predestine]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### Important Figures of Speech in this Chapter\n\n### Stone of stumbling\n\nIn [verses 30–33](../09/30.md) Paul explains that God made some Gentiles righteous because they believed in Jesus, but most Jews rejected Jesus because they were trying to obey the law of Moses to become righteous. Paul quotes [Isaiah 8:14](../../isa/08/14.md) and [28:16](../../isa/28/16.md) to describe Jesus as if he were a stone that the Jews trip over when walking. See the translations and notes for how Peter uses these same verses from Isaiah in [1 Peter 2:6](../1pe/02/06.md), [8](../1pe/02/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+9:intro	w6f4				0	# Romans 9 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n    * Paul’s sorrow for Israel’s unbelief (9:1–5)\n    * God chooses whom he wants to choose (9:6–13)\n    * God shows mercy on whom he wants to show mercy (9:14–18)\n    * No one can question God’s choice (9:19–33)\n\nChapter 9 begins a new topic in this letter. In chapters 9-11, Paul focuses on the nation of Israel.\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 [9:25-29](../09/25.md) and [33](../09/33.md) of this chapter. Paul quotes all of these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Predestination\n\nMany scholars believe that in this chapter Paul teaches extensively on a subject known as “predestination.” Some take this to indicate that God has chosen to save some people from before the world existed. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating this chapter. (See: [[rc://*/tw/dict/bible/kt/predestine]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### Important Figures of Speech in this Chapter\n\n### Stone of stumbling\n\nIn [9:30–33](../09/30.md) Paul explains that God made some Gentiles righteous because they believed in Jesus, but most Jews rejected Jesus because they were trying to obey the law of Moses to become righteous. Paul quotes [Isaiah 8:14](../../isa/08/14.md) and [28:16](../../isa/28/16.md) to describe Jesus as if he were a stone that the Jews trip over when walking. See the translations and notes for how Peter uses these same verses from Isaiah in [1 Peter 2:6](../1pe/02/06.md), [8](../1pe/02/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:1	yg93		rc://*/ta/man/translate/figs-doublet	ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι	1	These two expressions mean basically the same thing. Paul uses them to emphasize that he is telling the truth. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “I am telling you the absolute truth in Christ” (See: [[rc://*/ta/man/translate/figs-doublet]])
 9:1	igs8		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ	1	See how you translated the similar phrase in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:1	h9mp		rc://*/ta/man/translate/figs-personification	συνμαρτυρούσης μοι τῆς συνειδήσεώς	1	Here Paul uses **conscience** as if it were a person bearing witness in a courtroom. If it might be helpful in your language, you could express the meaning plainly. See how you translated a similar phrase in [2:15](../02/15.md). (See: [[rc://*/ta/man/translate/figs-personification]])
@@ -1621,7 +1621,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:13	xt7t		rc://*/ta/man/translate/figs-quotemarks	τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα	1	This sentence is a quotation from [Malachi 1:2–3](../mal/01/02.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]])
 9:13	jcfs		rc://*/ta/man/translate/writing-pronouns	ἠγάπησα & ἐμίσησα	1	The pronoun **I** here refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, God, loved … I hated” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 9:13	y3zu		rc://*/ta/man/translate/figs-hyperbole	ἐμίσησα	1	Paul quotes God using the word **hated** as an exaggeration to say that he did not love Esau and had completely rejected him. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I completely rejected” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
-9:14	lf2k		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν ἐροῦμεν?	1	Here, **then** indicates that what follows is a response to what Paul said in [verses 6–13](../09/06.md). See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+9:14	lf2k		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν ἐροῦμεν?	1	Here, **then** indicates that what follows is a response to what Paul said in [9:6–13](../09/06.md). See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 9:14	m8xk		rc://*/ta/man/translate/figs-rquestion	τί οὖν ἐροῦμεν? μὴ ἀδικία παρὰ τῷ Θεῷ?	1	In these two sentences Paul is not asking for information, but is using questions to address an objection that some people may have to what he said in the previous verses because they misunderstood him. If you would not use rhetorical questions for this purpose in your language, you could translate his words as statements or exclamations or communicate the emphasis in another way. Alternate translation: “Then we will say that God is truly unrighteous!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 9:14	xvei		rc://*/ta/man/translate/figs-quotemarks	τί οὖν ἐροῦμεν? μὴ ἀδικία παρὰ τῷ Θεῷ?	1	In these two sentences Paul is speaking as if he were a person who misunderstood what Paul had taught in the previous verses. 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]])
 9:14	ya6m		rc://*/ta/man/translate/figs-abstractnouns	μὴ ἀδικία παρὰ τῷ Θεῷ	1	If your language does not use an abstract noun for the idea of **unrighteousness**, you could express the same idea in another way. Alternate translation: “There is no unrighteous character with God, is there” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -1635,7 +1635,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:15	c2t0		rc://*/ta/man/translate/figs-quotemarks	ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω	1	This sentence is a quotation from [Exodus 33:19](../exo/33/19.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]])
 9:15	f61q		rc://*/ta/man/translate/figs-abstractnouns	ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω	1	If your language does not use abstract nouns for the ideas of **mercy** and **compassion**, you could express the same ideas in another way. Alternate translation: “I will act mercifully to whomever I will act mercifully, and I will act compassionately to whomever I will act compassionately” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:15	f1hi		rc://*/ta/man/translate/figs-parallelism	ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω	1	These statements use parallelism internally and between each other. They emphasize that God does whatever he wants. If it would be helpful in your language, consider using another form that emphasizes that God is graciously kind to exactly those and only those to whom he chooses to show kindness, and he does so without outside influence. (See: [[rc://*/ta/man/translate/figs-parallelism]])
-9:16	y06j		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows in this verse summarizes the ideas of [verses 11–15](../09/11.md). If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in [5:18](../05/18.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+9:16	y06j		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows in this verse summarizes the ideas of [9:11–15](../09/11.md). If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in [5:18](../05/18.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 9:16	hn5j		rc://*/ta/man/translate/writing-pronouns	οὐ	1	Here, **it** refers to God acting mercifully. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God’s mercy is not” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 9:16	d4f5		rc://*/ta/man/translate/figs-possession	τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ & Θεοῦ	1	Paul is using the possessive form to describe what God’s mercy does or does not depend on. If it would be helpful in your language, you could use a different expression. Alternate translation: “depending on the one who wills, nor depending on the one who runs, but depending on God” (See: [[rc://*/ta/man/translate/figs-possession]])
 9:16	ues3		rc://*/ta/man/translate/figs-metaphor	τοῦ τρέχοντος	1	Here Paul uses **the one who runs** to refer to a person who does good things to try to gain God’s favor as if that person were running a race. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the one who tries to gain favor” or “the one who works very hard” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1655,15 +1655,15 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:17	wspw		rc://*/ta/man/translate/figs-metaphor	ἐν σοὶ	1	Paul quotes God speaking of his **power** as if it were an object that could be **in** Pharaoh. He means that Pharaoh is the means by which God would show his power. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “by means of you” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:17	gps5		rc://*/ta/man/translate/figs-activepassive	ὅπως διαγγελῇ τὸ ὄνομά μου	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: “so that people might proclaim my name” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 9:17	jp6i		rc://*/ta/man/translate/figs-metonymy	τὸ ὄνομά μου	1	Here, **my name** represents God himself. If it might be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “who I am” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-9:18	qlty		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows in this verse summarizes the ideas of [verses 14–17](../09/14.md). If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in [5:18](../05/18.md) and in [9:16](../09/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+9:18	qlty		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows in this verse summarizes the ideas of [9:14–17](../09/14.md). If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in [5:18](../05/18.md) and in [9:16](../09/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 9:18	jrj5		rc://*/ta/man/translate/writing-pronouns	θέλει, ἐλεεῖ & θέλει, σκληρύνει	1	In this verse **he** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God has mercy … he wills … God wills … he hardens” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 9:18	bf3a		rc://*/ta/man/translate/figs-abstractnouns	ἐλεεῖ	1	See how you translated **mercy** in [9:15](../09/15.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:18	qzvz		rc://*/ta/man/translate/figs-metaphor	σκληρύνει	1	Here, **he hardens** refers to causing someone to become stubborn. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he causes to become stubborn” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:19	z4j2		rc://*/ta/man/translate/figs-yousingular	ἐρεῖς	1	**You** here is singular and refers to a hypothetical person who opposes Paul. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “You people who oppose me will say” (See: [[rc://*/ta/man/translate/figs-yousingular]])
-9:19	r6r7		rc://*/ta/man/translate/grammar-connect-logic-result	ἐρεῖς μοι οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in [verses 14–18](../09/14.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Then you will respond to what I just said by saying to me” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+9:19	r6r7		rc://*/ta/man/translate/grammar-connect-logic-result	ἐρεῖς μοι οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in [9:14–18](../09/14.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Then you will respond to what I just said by saying to me” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 9:19	zt94		rc://*/ta/man/translate/writing-pronouns	μοι	1	The pronoun **me** here refers to Paul. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to me, Paul” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-9:19	bbe4		rc://*/ta/man/translate/figs-rquestion	τί οὖν ἔτι μέμφεται? τῷ γὰρ βουλήματι αὐτοῦ, τίς ἀνθέστηκεν?	1	Paul is not asking for information, but is using these two questions here to express the objections that someone who opposes him might have to what he said in [verses 14–18](../09/14.md). 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: “Then he should not find fault with us! No one has ever been able to withstand his will!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-9:19	eqph		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in [verses 14–18](../09/14.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “If these things are true, then why” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+9:19	bbe4		rc://*/ta/man/translate/figs-rquestion	τί οὖν ἔτι μέμφεται? τῷ γὰρ βουλήματι αὐτοῦ, τίς ἀνθέστηκεν?	1	Paul is not asking for information, but is using these two questions here to express the objections that someone who opposes him might have to what he said in [9:14–18](../09/14.md). 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: “Then he should not find fault with us! No one has ever been able to withstand his will!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
+9:19	eqph		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in [9:14–18](../09/14.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “If these things are true, then why” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 9:19	hqr7		rc://*/ta/man/translate/writing-pronouns	μέμφεται & αὐτοῦ	1	In this verse the pronouns **he** and **his** refer to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “does God … find fault … God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 9:19	zioz		rc://*/ta/man/translate/figs-metaphor	ἔτι μέμφεται	1	Here, **find fault** refers to blaming someone for doing something bad. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “does he blame us for our sins” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:20	n1ti		rc://*/ta/man/translate/figs-explicit	ὦ ἄνθρωπε	1	In this verse Paul begins to respond to the rhetorical questions from his hypothetical opponent in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I would respond by saying, ‘O man’” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1684,7 +1684,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:21	falq		rc://*/ta/man/translate/translate-unknown	ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ, ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν?	1	A **potter** is a person who makes containers out of a type of soil called **clay** that becomes hard after it is heated. The **potter** takes a **lump** of **clay** and forms it into different kinds of containers that are used for various purposes. If your readers would not be familiar with **clay** containers, you could use the name of a different type of material that is used in your area to make containers, or you could use a general expression. Alternate translation: “Or does the person who makes something not have authority over his materials to make from those materials not only what is a vessel for honor, but also what is for dishonor?” (See: [[rc://*/ta/man/translate/translate-unknown]])
 9:21	lm6k		rc://*/ta/man/translate/figs-abstractnouns	εἰς τιμὴν σκεῦος & εἰς ἀτιμίαν	1	If your language does not use abstract nouns for the ideas of **honor** and **dishonor**, you could express the same ideas in another way. Alternate translation: “a vessel for what is honorable … for what is dishonorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:21	pe9t		rc://*/ta/man/translate/figs-explicit	εἰς τιμὴν σκεῦος & εἰς ἀτιμίαν	1	Here, **honor** and **dishonor** refer to how these vessels will be used. If it would be helpful in your language, you could state this explicitly. Alternate translation: “a vessel for honorable use … for dishonorable use” (See: [[rc://*/ta/man/translate/figs-explicit]])
-9:22-24	gk5u				0	# General Information:\n\n[Verses 22–24](../09/22.md) are one long sentence. If you divide these verses into multiple sentences, as the UST does, then you may need to repeat some phrases in order to make the meaning clear.
+9:22-24	gk5u				0	# General Information:\n\n[9:22–24](../09/22.md) are one long sentence. If you divide these verses into multiple sentences, as the UST does, then you may need to repeat some phrases in order to make the meaning clear.
 9:22	a9tl		rc://*/ta/man/translate/figs-ellipsis	εἰ	1	Here 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, especially the idea in [9:20](../09/20.md) that no one can speak against God. Alternate translation: “what can you say against God if” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 9:22	afmb		rc://*/ta/man/translate/figs-rquestion	εἰ	1	Here, **what if** indicates the beginning of one long rhetorical question that extends from [9:22](../09/22.md) to [9:24](../09/24.md). 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 cannot possibly say anything against God if” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 9:22	dzpq		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Here, **if** indicates the beginning of a conditional sentence that extends from [9:22](../09/22.md) to [9:24](../09/24.md). 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: “you cannot possibly say anything against God since” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
@@ -1746,7 +1746,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:29	yicp		rc://*/ta/man/translate/figs-explicit	ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν	1	Paul’s readers would have known that **Sodom** and **Gomorrah** were cities that God completely destroyed because the people who lived in them were very wicked ([Genesis 19](../gen/19/01.md)). If your readers might not be familiar with this story, you could state this explicitly or indicate this in a note. Alternate translation: “we would have been destroyed like the people of Sodom, and we would have been destroyed like the people of Sodom” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:29	mkmt		rc://*/ta/man/translate/figs-parallelism	ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν	1	These two phrases mean the same thing. Isaiah says the same thing twice, in slightly different ways, to emphasize that Israel could have been completely destroyed by God. If it would be helpful in your language, you could combine the phrases into one. Alternate translation: “we would have become just like Sodom and Gomorrah” (See: [[rc://*/ta/man/translate/figs-parallelism]])
 9:29	obdz		rc://*/ta/man/translate/figs-activepassive	ὡς Γόμορρα ἂν ὡμοιώθημεν	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: “God would have made us like Gomorrah” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-9:30	xv7y		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **then** indicates that what follows is a response. Here, **then** is a response to what Paul said in [verses 20–29](../09/20.md). See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+9:30	xv7y		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **then** indicates that what follows is a response. Here, **then** is a response to what Paul said in [9:20–29](../09/20.md). See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 9:30	m5l2		rc://*/ta/man/translate/figs-rquestion	τί οὖν ἐροῦμεν?	1	Paul is not asking for information, but is using the question form in this sentence 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 an exclamation and communicate the emphasis in another way. Alternate translation: “Then we will say this:” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 9:30	ki4k		rc://*/ta/man/translate/figs-ellipsis	ὅτι ἔθνη	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: “We will say that the Gentiles” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 9:30	bnl6		rc://*/ta/man/translate/figs-distinguish	τὰ μὴ διώκοντα δικαιοσύνην	1	This clause gives further information about **the Gentiles**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “who are those people not pursuing righteousness” (See: [[rc://*/ta/man/translate/figs-distinguish]])
@@ -1776,11 +1776,11 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:33	c8t8		rc://*/ta/man/translate/figs-possession	πέτραν σκανδάλου	1	Paul is using the possessive form to describe a **rock** that causes **offense**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the rock that causes offense” (See: [[rc://*/ta/man/translate/figs-possession]])
 9:33	knfh		rc://*/ta/man/translate/figs-abstractnouns	σκανδάλου	1	If your language does not use an abstract noun for the idea of **offense**, you could express the same idea in another way. Alternate translation: “that offends” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:33	tu4i		rc://*/ta/man/translate/figs-activepassive	ὁ πιστεύων ἐπ’ αὐτῷ, οὐ καταισχυνθήσεται	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: “God will not shame the one who believes on it” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-10:intro	c2li				0	# Romans 10 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n    * Paul’s sorrow for Israel’s unbelief (9:1–5)\n    * God chooses whom he wants to choose (9:6–13)\n    * God shows mercy to whom he wants to show mercy (9:14–18)\n    * No one can question God’s choice (9:19–33)\n    * Israel’s false righteousness (10:1–4)\n    * Salvation is available to everyone (10:5–21)\n\nSome translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [10:8](../10/08.md).\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 [verses 18-20](../10/18.md) of this chapter, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Jewish people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Different uses of “they,” “them,” and “their”\n\nIn [verses 1–4](../10/01.md), the pronouns “they,” “them,” and “their” always refer to the people of Israel. However, those pronouns refer to various things and people in [verses 5–21](../10/05.md), which will be addressed in the notes. (See: [[rc://*/ta/man/translate/writing-pronouns]])
+10:intro	c2li				0	# Romans 10 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n    * Paul’s sorrow for Israel’s unbelief (9:1–5)\n    * God chooses whom he wants to choose (9:6–13)\n    * God shows mercy to whom he wants to show mercy (9:14–18)\n    * No one can question God’s choice (9:19–33)\n    * Israel’s false righteousness (10:1–4)\n    * Salvation is available to everyone (10:5–21)\n\nSome translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [10:8](../10/08.md).\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 [10:18-20](../10/18.md) of this chapter, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Jewish people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Different uses of “they,” “them,” and “their”\n\nIn [10:1–4](../10/01.md), the pronouns “they,” “them,” and “their” always refer to the people of Israel. However, those pronouns refer to various things and people in [10:5–21](../10/05.md), which will be addressed in the notes. (See: [[rc://*/ta/man/translate/writing-pronouns]])
 10:1	hj4b		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	See how you translated this word in [1:13](../01/13.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 10:1	v3jp		rc://*/ta/man/translate/figs-abstractnouns	ἡ & εὐδοκία & ἡ δέησις & σωτηρίαν	1	If your language does not use abstract nouns for the ideas of **good pleasure**, **prayer**, and **salvation**, you could express the same ideas in another way. Alternate translation: “the very pleasing thing … what I pray … them to be saved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 10:1	tq7k		rc://*/ta/man/translate/figs-metonymy	τῆς ἐμῆς καρδίας	1	Here, **heart** refers to a person’s inner being or mind. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “of my inner being” or “of my mind” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-10:1	tmf2		rc://*/ta/man/translate/writing-pronouns	αὐτῶν	1	The pronoun **them** in [verses 1–4](../10/01.md) refers to Jewish people who do not believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the Jewish people” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+10:1	tmf2		rc://*/ta/man/translate/writing-pronouns	αὐτῶν	1	The pronoun **them** in [10:1–4](../10/01.md) refers to Jewish people who do not believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the Jewish people” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 10:2	y7qg		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, **For** indicates that what follows is the reason for what Paul said in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “I feel this way because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 10:2	adka		rc://*/ta/man/translate/figs-abstractnouns	ζῆλον & ἔχουσιν & οὐ κατ’ ἐπίγνωσιν	1	If your language does not use abstract nouns for the ideas of **zeal** and **full knowledge**, you could express the same ideas in another way. Alternate translation: “they are zealous … not by fully knowing” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 10:2	rjqd		rc://*/ta/man/translate/figs-possession	ζῆλον Θεοῦ ἔχουσιν	1	Paul is using the possessive form to describe a **zeal** that is directed toward **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “they have a zeal for God” (See: [[rc://*/ta/man/translate/figs-possession]])
@@ -1838,7 +1838,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:9	q5un		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅτι	1	**For** indicates that what follows this word explains what came before it. Here, it indicates that what follows is an explanation of what “the word of faith” is. If it would be helpful in your language, you could state this explicitly. Alternate translation: “This word we proclaim is that” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 10:9	pawz		rc://*/ta/man/translate/figs-youcrowd	ὁμολογήσῃς & σου & σου & σωθήσῃ	1	Paul addresses his readers as if he were speaking to only one person. The pronouns **you** and **your** are singular. See how you translated **you** and **your** in the previous verse. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 10:9	tz7r		rc://*/ta/man/translate/figs-explicit	ἐν τῷ στόματί σου	1	This phrase indicates the means by which a person confesses **Jesus is Lord**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “by using your mouth you confess, ‘Jesus is Lord’” (See: [[rc://*/ta/man/translate/figs-explicit]])
-10:9	ie71		rc://*/ta/man/translate/figs-metonymy	ἐν τῇ καρδίᾳ σου	1	See how you translated this phrase in [verses 6](../10/06.md) and [8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+10:9	ie71		rc://*/ta/man/translate/figs-metonymy	ἐν τῇ καρδίᾳ σου	1	See how you translated this phrase in [10:6](../10/06.md) and [10:8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 10:9	zdf5		rc://*/ta/man/translate/figs-idiom	αὐτὸν ἤγειρεν ἐκ νεκρῶν	1	See how you translated a similar phrase in [4:24](../04/24.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 10:9	c3cq		rc://*/ta/man/translate/figs-activepassive	σωθήσῃ	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: “God will save you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 10:10	iv0v		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here introduces the reason why what Paul said in the previous verse is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -1869,7 +1869,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:13	rht3		rc://*/ta/man/translate/figs-explicit	πᾶς & ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται	1	Here Paul implies that **the Lord** refers to Jesus. If it would be helpful in your language, you could state this explicitly. However, since this sentence is a quotation from the Old Testament, you will need to state this outside of the quotation. Alternate translation: “all, whoever calls on the name of the Lord will be saved. This Lord is Jesus.” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:13	js1b		rc://*/ta/man/translate/figs-activepassive	πᾶς & ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται	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: “God will save all, whoever calls on the name of the Lord” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 10:14	utr4		rc://*/ta/man/translate/figs-rquestion	πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν? πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν? πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος?	1	Paul is not asking for information, but is using three rhetorical questions here 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: “Then surely they would not call on whom they have not believed! And surely they would not believe in whom they have not heard! And surely they would not hear without someone preaching!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-10:14	syzi		rc://*/ta/man/translate/grammar-connect-logic-result	πῶς οὖν	1	Here, **then** indicates that what follows in [verses 14–15](../10/14.md) is the logical conclusion to what Paul has stated in the previous verse. Use a natural way in your language for indicating result. Alternate translation: “As a result, how” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+10:14	syzi		rc://*/ta/man/translate/grammar-connect-logic-result	πῶς οὖν	1	Here, **then** indicates that what follows in [10:14–15](../10/14.md) is the logical conclusion to what Paul has stated in the previous verse. Use a natural way in your language for indicating result. Alternate translation: “As a result, how” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 10:14	zqzi		rc://*/ta/man/translate/writing-pronouns	ἐπικαλέσωνται & οὐκ ἐπίστευσαν & πιστεύσωσιν & οὐκ ἤκουσαν & ἀκούσωσιν	1	In this verse **they** refers to all people, both Jews and Gentiles, as stated in the previous two verses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “would all people call … they have not believed … would all people believe in … they have not heard … would all people hear” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 10:14	vww6		rc://*/ta/man/translate/figs-explicit	ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν	1	See how you translated **call on** in [10:12](../10/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:14	n02w		rc://*/ta/man/translate/figs-explicit	ὃν οὐκ ἐπίστευσαν & οὗ οὐκ ἤκουσαν	1	These clauses refer to Jesus, whom Paul called the Lord in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Jesus, whom they have not believed … Jesus, whom they have not heard” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1882,7 +1882,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:15	bb0k		rc://*/ta/man/translate/figs-quotemarks	ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων τὰ ἀγαθά!	1	This sentence is a quotation of [Isaiah 52:7](../isa/52/07.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]])
 10:15	e8rt		rc://*/ta/man/translate/figs-metonymy	ὡς ὡραῖοι οἱ πόδες	1	Here, **feet** refers to the action of going to other people and telling them the **good news**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “How beautiful is the going and preaching” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 10:16	gxqu		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλ’	1	The word **But** introduces a contrast. Here, **But** indicates that what follows is in contrast to what Paul said in the previous two verses. Use a natural way in your language for introducing a contrast. Alternate translation: “By contrast,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
-10:16	hku8		rc://*/ta/man/translate/writing-pronouns	οὐ πάντες	1	Here, **them** could refer to (1) the Jews, who are the main topic of chapters 9–11. Alternate translation: “not all of the Jews” (2) all people, as in [verses 13–15](../10/13.md). Alternate translation: “not everyone” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+10:16	hku8		rc://*/ta/man/translate/writing-pronouns	οὐ πάντες	1	Here, **them** could refer to (1) the Jews, who are the main topic of chapters 9–11. Alternate translation: “not all of the Jews” (2) all people, as in [10:13–15](../10/13.md). Alternate translation: “not everyone” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 10:16	dqe6		rc://*/ta/man/translate/figs-personification	ὑπήκουσαν τῷ εὐαγγελίῳ	1	Here Paul speaks of **the gospel** as if it were a person who could be **obeyed**. Paul is referring to obeying the command to repent and believe the **gospel**, which is part of the **gospel** message. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “obeyed what God commanded in the gospel” or “believed the gospel” (See: [[rc://*/ta/man/translate/figs-personification]])
 10:16	eze8		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that this sentence explains what Paul said in the previous sentence. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 10:16	o91x		rc://*/ta/man/translate/writing-quotations	Ἠσαΐας & λέγει	1	Here Paul uses this clause to introduce quotations from an Old Testament book ([Isaiah 53:1](../isa/53/01.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “Isaiah says in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
@@ -1891,7 +1891,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:16	j3se		rc://*/ta/man/translate/figs-rquestion	Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν?	1	Isaiah is not asking for information, but is using the question form here 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 an exclamation and communicate the emphasis in another way. Alternate translation: “Lord, surely no one has believed our report!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 10:16	z4s9		rc://*/ta/man/translate/figs-exclusive	τῇ ἀκοῇ ἡμῶν	1	Here, **our** refers to God and Isaiah, which would be exclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 10:16	yore		rc://*/ta/man/translate/figs-abstractnouns	τῇ ἀκοῇ ἡμῶν	1	If your language does not use an abstract noun for the idea of **report**, you could express the same idea in another way. Alternate translation: “what we report” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-10:17	hqcv		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα	1	Here, **So** indicates that what follows in this verse summarizes the ideas of [verses 14–16](../10/14.md). If it would be helpful in your language, you could use a clearer expression. Alternate translation: “Finally” or “In summary” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+10:17	hqcv		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα	1	Here, **So** indicates that what follows in this verse summarizes the ideas of [10:14–16](../10/14.md). If it would be helpful in your language, you could use a clearer expression. Alternate translation: “Finally” or “In summary” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 10:17	qdug		rc://*/ta/man/translate/figs-abstractnouns	ἡ πίστις	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “what someone believes” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 10:17	wu5a		rc://*/ta/man/translate/figs-explicit	ἡ πίστις	1	Here, **this faith** refers to believing in Christ. If it would be helpful in your language, you could state this explicitly. Alternate translation: “believing in Christ” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:17	xab6		rc://*/ta/man/translate/figs-ellipsis	ἐξ ἀκοῆς	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: “is received by hearing” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
@@ -1943,7 +1943,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:21	hw4w		rc://*/ta/man/translate/figs-idiom	ὅλην τὴν ἡμέραν	1	**The whole day** here refers to doing something constantly or continually. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Continually” (See: [[rc://*/ta/man/translate/figs-idiom]])
 10:21	il8s		rc://*/ta/man/translate/translate-symaction	ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα	1	The action of stretching out **hands** toward someone represents welcoming or inviting someone to be a friend. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I welcomed a disobedient and contrary people to be my friends” (See: [[rc://*/ta/man/translate/translate-symaction]])
 10:21	g03t		rc://*/ta/man/translate/figs-explicit	λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα	1	This phrase refers to **Israel**, to whom God was speaking in this quotation. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you disobedient and contradictory people” (See: [[rc://*/ta/man/translate/figs-explicit]])
-11:intro	e9qz				0	# Romans 11 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n    * Paul’s sorrow for Israel’s unbelief (9:1–5)\n    * God chooses whom he wants to choose (9:6–13)\n    * God shows mercy on whom he wants to show mercy (9:14–18)\n    * No one can question God’s choice (9:19–33)\n    * Israel’s false righteousness (10:1–4)\n    * Salvation is available to everyone (10:5–21)\n    * Israel has a faithful remnant (11:1–10)\n    * Israel’s unbelief resulted in non-Jews’ belief (11:11–24)\n    * God will save Israel (11:15–32)\n    * Praise for God’s wisdom (11:33–11:36)\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 [verses 9–10](../11/09.md), [26–27](../11/26.md), and [34–35](../11/34.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Grafting\n\nIn [verses 17–24](../11/17.md) Paul uses the image of “grafting” to refer to the place of the Gentiles and Jews in the plans of God. Permanently attaching a branch from one plant onto another plant is called “grafting.” Paul uses the picture of God grafting the Gentiles into his people as a wild branch is grafted into a cultivated olive tree. But God has not forgotten about the Jews, who are spoken of as a natural part of the tree. God will also save Jews who believe in Jesus and they will rejoin God’s people.
+11:intro	e9qz				0	# Romans 11 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n    * Paul’s sorrow for Israel’s unbelief (9:1–5)\n    * God chooses whom he wants to choose (9:6–13)\n    * God shows mercy on whom he wants to show mercy (9:14–18)\n    * No one can question God’s choice (9:19–33)\n    * Israel’s false righteousness (10:1–4)\n    * Salvation is available to everyone (10:5–21)\n    * Israel has a faithful remnant (11:1–10)\n    * Israel’s unbelief resulted in non-Jews’ belief (11:11–24)\n    * God will save Israel (11:15–32)\n    * Praise for God’s wisdom (11:33–11:36)\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 [11:9–10](../11/09.md), [26–27](../11/26.md), and [34–35](../11/34.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Grafting\n\nIn [11:17–24](../11/17.md) Paul uses the image of “grafting” to refer to the place of the Gentiles and Jews in the plans of God. Permanently attaching a branch from one plant onto another plant is called “grafting.” Paul uses the picture of God grafting the Gentiles into his people as a wild branch is grafted into a cultivated olive tree. But God has not forgotten about the Jews, who are spoken of as a natural part of the tree. God will also save Jews who believe in Jesus and they will rejoin God’s people.
 11:1	wp35		rc://*/ta/man/translate/writing-pronouns	λέγω	1	The pronoun **I** here refers to Paul. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, say” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 11:1	yiki		rc://*/ta/man/translate/grammar-connect-logic-result	λέγω οὖν	1	Here, **then** indicates that what follows in this verse is the logical conclusion to what Paul has stated in [9:30](../09/30.md)–[10:21](../10/21.md). Use a natural way in your language for indicating result. Alternate translation: “As a result, I say” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:1	p4zd		rc://*/ta/man/translate/figs-rquestion	μὴ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ?	1	Paul is not asking for information, but is using a rhetorical question here 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: “Surely God did not reject his people!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -2077,14 +2077,14 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:21	xy3h		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	See how you translated **if** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
 11:21	f6i7		rc://*/ta/man/translate/figs-metaphor	τῶν κατὰ φύσιν κλάδων	1	Here,**natural branches** refers to the Jewish people who rejected Jesus. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “of the unbelieving Jews” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:21	ywgs		rc://*/ta/man/translate/figs-explicit	οὐδὲ σοῦ φείσεται	1	Paul implies that God will not spare anyone who stops trusting in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “neither will he spare you if you do not keep trusting in Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]])
-11:21	m59a		rc://*/ta/man/translate/figs-youcrowd	σοῦ	1	See how you translated **you** in [verses 17–20](../11/17.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
+11:21	m59a		rc://*/ta/man/translate/figs-youcrowd	σοῦ	1	See how you translated **you** in [11:17–20](../11/17.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 11:22	bfsu		rc://*/ta/man/translate/figs-metaphor	ἴδε	1	Paul uses the term **See** to focus his audiences’ attention on what he is about to say. Your language may have a comparable expression that you can use in your translation. (See: [[rc://*/ta/man/translate/figs-metaphor]])
-11:22	i0r3		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, **then** indicates that what follows in this verse is the logical conclusion to what Paul has stated in the [verses 17–21](../11/17.md). Use a natural way in your language for expressing result. Alternate translation: “as a result” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+11:22	i0r3		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, **then** indicates that what follows in this verse is the logical conclusion to what Paul has stated in the [11:17–21](../11/17.md). Use a natural way in your language for expressing result. Alternate translation: “as a result” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:22	xdm3		rc://*/ta/man/translate/figs-abstractnouns	χρηστότητα & ἀποτομίαν Θεοῦ & ἀποτομία & χρηστότης Θεοῦ & τῇ χρηστότητι	1	If your language does not use abstract nouns for the ideas of **kindness** and **severity**, you could express the same ideas in another way. Alternate translation: “the kind character … the severe character of God … his severe character … the kind character of God … his kind character” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 11:22	i3ok		rc://*/ta/man/translate/figs-metaphor	ἐπὶ μὲν τοὺς πεσόντας, ἀποτομία	1	Here Paul speaks of God’s **severity** as if it were an object that could be **on** someone. He means that God punishes them severely. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he severely punishes those who fell” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:22	scf8		rc://*/ta/man/translate/figs-metaphor	τοὺς πεσόντας	1	Paul refers to the Jews who failed to trust God as if they were people who **fell**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “those Jews who failed to trust in God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:22	fy84		rc://*/ta/man/translate/figs-metaphor	ἐπὶ δὲ σὲ, χρηστότης Θεοῦ	1	Here Paul speaks of God’s **kindness** as if it were an object that could be **on** someone. He means that God acts kindly toward those who trust in Jesus. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he is kind to you” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-11:22	i4ue		rc://*/ta/man/translate/figs-youcrowd	σὲ & ἐπιμένῃς & σὺ ἐκκοπήσῃ	1	See how you translated **you** in [verses 17–21](../11/17.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
+11:22	i4ue		rc://*/ta/man/translate/figs-youcrowd	σὲ & ἐπιμένῃς & σὺ ἐκκοπήσῃ	1	See how you translated **you** in [11:17–21](../11/17.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 11:22	rw2i		rc://*/ta/man/translate/figs-metaphor	ἐπιμένῃς τῇ χρηστότητι	1	Here Paul speaks of God’s **kindness** as if it were a place in which someone could **continue** staying. He means that his readers should continue trusting in God’s kindness. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “you continue trusting in his kindness” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:22	t4mk		rc://*/ta/man/translate/figs-metaphor	καὶ σὺ ἐκκοπήσῃ	1	Here Paul refers to his Gentile Christian audience as if they were branches that God could **cut off**. He means that God would reject them if they do not remain faithful. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “you yourself also will be rejected” or “you yourself also will be rejected like a branch that is cut off” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:22	l17i		rc://*/ta/man/translate/figs-activepassive	καὶ σὺ ἐκκοπήσῃ	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: “God will cut off you yourself also” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -2097,19 +2097,19 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:23	yxtp		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	**For** indicates that what follows this word explains what came before it. Here, **For** indicates that what follows is the reason why what Paul said in the previous sentence is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:24	onko		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** here indicates that what follows in this verse and the next verse is an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 11:24	q1vp		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	See how you translated **if** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
-11:24	s1a4		rc://*/ta/man/translate/figs-exmetaphor	σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου, καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ	1	Paul continues speaking of the Gentile believers and Jews as if they were branches of a **tree**, as he did in [verses 17–22](../11/17.md). Here, **a wild olive tree** represents all non-Jewish people who do not believe in Jesus, **cut off** represents being separated from unbelieving non-Jewish people, and **good olive tree** and **their own olive tree** represents God’s people. See how you translated **grafted into** in [11:17](../11/17.md). Alternate translation: “you were separated from the nations, as a branch is cut off from what is by nature a wild olive tree, and contrary to nature were joined to God’s people, as a branch is grafted into a good olive tree, how much more will these, who are according to nature like olive branches, be joined to their own people, like a branch is grafted back into its own olive tree” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
-11:24	hl07		rc://*/ta/man/translate/figs-youcrowd	σὺ	1	See how **you** translated you in [verses 17–22](../11/17.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
+11:24	s1a4		rc://*/ta/man/translate/figs-exmetaphor	σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου, καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ	1	Paul continues speaking of the Gentile believers and Jews as if they were branches of a **tree**, as he did in [11:17–22](../11/17.md). Here, **a wild olive tree** represents all non-Jewish people who do not believe in Jesus, **cut off** represents being separated from unbelieving non-Jewish people, and **good olive tree** and **their own olive tree** represents God’s people. See how you translated **grafted into** in [11:17](../11/17.md). Alternate translation: “you were separated from the nations, as a branch is cut off from what is by nature a wild olive tree, and contrary to nature were joined to God’s people, as a branch is grafted into a good olive tree, how much more will these, who are according to nature like olive branches, be joined to their own people, like a branch is grafted back into its own olive tree” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
+11:24	hl07		rc://*/ta/man/translate/figs-youcrowd	σὺ	1	See how **you** translated you in [11:17–22](../11/17.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 11:24	dem3		rc://*/ta/man/translate/figs-activepassive	σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου & ἐνεκεντρίσθης & οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται	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: “God cut you off from what is by nature a wild olive tree … God grafted … will God graft these, who are according to nature, back into” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 11:24	ko5o		rc://*/ta/man/translate/figs-rquestion	πόσῳ μᾶλλον οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ?	1	Paul is not asking for information, but is using the question form here 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 an exclamation and communicate the emphasis in another way. Alternate translation: “so much more will these, who are according to nature, be grafted back into their own olive tree!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 11:24	ncwk		rc://*/ta/man/translate/writing-pronouns	οὗτοι & τῇ ἰδίᾳ	1	Here, **they** and **their** refer to Jewish people. If it would be helpful in your language, you could state this explicitly. Alternate translation: “these Jews … the Jews’ own” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 11:24	yn21		rc://*/ta/man/translate/figs-distinguish	οἱ κατὰ φύσιν	1	This phrase gives further information about the Jewish people whom God will rejoin to his people. If it might be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “they who are the people who are according to nature” (See: [[rc://*/ta/man/translate/figs-distinguish]])
-11:25	jb0b		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, **For** indicates that what Paul says in [verses 25–32](../11/25.md) is the reason why he said what he did in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “I am telling you these things because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+11:25	jb0b		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, **For** indicates that what Paul says in [11:25–32](../11/25.md) is the reason why he said what he did in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “I am telling you these things because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:25	ye5w		rc://*/ta/man/translate/figs-doublenegatives	οὐ & θέλω ὑμᾶς ἀγνοεῖν	1	If your readers would misunderstand this double negative, you could translate it as a positive statement. Alternate translation: “I very much want you to be aware” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
 11:25	q3i2		rc://*/ta/man/translate/writing-pronouns	οὐ & θέλω	1	The pronoun **I** here refers to Paul. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, do not want” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-11:25	ykop		rc://*/ta/man/translate/figs-yousingular	ὑμᾶς & μὴ ἦτε παρ’ ἑαυτοῖς φρόνιμοι	1	Here, **you** and **yourselves** are plural and could refer to: (1) non-Jewish Christians, as in verses [verses 17–24](../11/17.md). Alternate translation: “you non-Jewish believers in Christ … you non-Jews might be wise not in yourselves” (2) all the unbelievers to whom Paul was writing this letter. Alternate translation: “you believers in Jesus … you believers might not be wise in yourselves” (See: [[rc://*/ta/man/translate/figs-yousingular]])
+11:25	ykop		rc://*/ta/man/translate/figs-yousingular	ὑμᾶς & μὴ ἦτε παρ’ ἑαυτοῖς φρόνιμοι	1	Here, **you** and **yourselves** are plural and could refer to: (1) non-Jewish Christians, as in verses [11:17–24](../11/17.md). Alternate translation: “you non-Jewish believers in Christ … you non-Jews might be wise not in yourselves” (2) all the unbelievers to whom Paul was writing this letter. Alternate translation: “you believers in Jesus … you believers might not be wise in yourselves” (See: [[rc://*/ta/man/translate/figs-yousingular]])
 11:25	evc9		rc://*/ta/man/translate/figs-infostructure	οὐ & θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε παρ’ ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν	1	If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “in order that you, brothers, might not be wise in yourselves, I do not want you to be ignorant of this mystery, that a partial hardening has occurred in Israel” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 11:25	aj7j		rc://*/ta/man/translate/translate-unknown	τὸ μυστήριον τοῦτο	1	Here Paul uses the word **mystery** to refer to God saving a remnant of Jews after he saves a certain amount of Gentiles. This does not mean that the idea is hard to understand, but rather, God had not yet revealed it to people. If your language would not use **mystery** to refer to something that was concealed but has now been revealed, you could use a different expression. Alternate translation: “of this concealed message” (See: [[rc://*/ta/man/translate/translate-unknown]])
-11:25	w7lx		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the term **brothers** is masculine, Paul is using the word here in a generic sense that includes both men and women. Paul could be referring to: (1) non-Jewish Christians, as in verses [verses 17–24](../11/17.md). Alternate translation: “my fellow non-Jewish believers in Christ” (2) all the believers to whom Paul was writing this letter. Alternate translation: “my fellow believers in Christ” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
+11:25	w7lx		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the term **brothers** is masculine, Paul is using the word here in a generic sense that includes both men and women. Paul could be referring to: (1) non-Jewish Christians, as in verses [11:17–24](../11/17.md). Alternate translation: “my fellow non-Jewish believers in Christ” (2) all the believers to whom Paul was writing this letter. Alternate translation: “my fellow believers in Christ” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 11:25	me1g		rc://*/ta/man/translate/figs-idiom	μὴ ἦτε παρ’ ἑαυτοῖς φρόνιμοι	1	Here, **wise in yourselves** refers to someone arrogantly thinking that he is wiser than he really is. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “you might not arrogantly think that you are wiser than you really are” (See: [[rc://*/ta/man/translate/figs-idiom]])
 11:25	ec4j		rc://*/ta/man/translate/figs-metaphor	πώρωσις ἀπὸ μέρους	1	Here, **hardening** refers to being stubborn and unwilling to believe in Jesus. This **hardening** is only **partial** because some Jews believe in Jesus. See how you translated similar words in [11:7](../11/07.md) and [9:18](../09/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:25	dry1		rc://*/ta/man/translate/figs-metonymy	τῷ Ἰσραὴλ	1	See how you translated **Israel** in [10:19](../10/19.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
@@ -2137,7 +2137,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:29	p2sf		rc://*/ta/man/translate/figs-abstractnouns	τὰ χαρίσματα & ἡ κλῆσις τοῦ Θεοῦ	1	If your language does not use abstract nouns for the ideas of **gifts** and **calling**, you could express the same ideas in another way. Alternate translation: “what is graciously given … what has been called by God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 11:29	mnqs		rc://*/ta/man/translate/figs-possession	ἡ κλῆσις τοῦ Θεοῦ	1	Here, **the calling of God** refers to the fact that God called the Jews to be his people. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the fact that God called them” (See: [[rc://*/ta/man/translate/figs-possession]])
 11:30	gmrm		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, **For** indicates that what follows in this verse and the next verse explains what Paul said about the Jews in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-11:30	bj8g		rc://*/ta/man/translate/figs-yousingular	ὑμεῖς ποτε ἠπειθήσατε	1	Here, **you** and **yourselves** are plural and refer to non-Jewish Christians, as in verses [verses 17–24](../11/17.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “you non-Jewish believers in Christ yourselves were formerly disobedient” (See: [[rc://*/ta/man/translate/figs-yousingular]])
+11:30	bj8g		rc://*/ta/man/translate/figs-yousingular	ὑμεῖς ποτε ἠπειθήσατε	1	Here, **you** and **yourselves** are plural and refer to non-Jewish Christians, as in verses [11:17–24](../11/17.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “you non-Jewish believers in Christ yourselves were formerly disobedient” (See: [[rc://*/ta/man/translate/figs-yousingular]])
 11:30	df91		rc://*/ta/man/translate/figs-activepassive	ἠλεήθητε	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: “God has shown mercy” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 11:30	zk91		rc://*/ta/man/translate/figs-abstractnouns	ἠλεήθητε τῇ τούτων ἀπειθείᾳ	1	If your language does not use abstract nouns for the ideas of **mercy** and **disobedience**, you could express the same ideas in another way. Alternate translation: “were shown how merciful God is in how disobedient these were” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 11:30	iufr		rc://*/ta/man/translate/grammar-connect-logic-result	τῇ τούτων ἀπειθείᾳ	1	Here, **in** indicates that what follows is one reason why God showed **mercy** to non-Jewish people. Use a natural way in your language for indicating a reason. Alternate translation: “due to the disobedience of these” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -2170,7 +2170,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:35	j5cn		rc://*/ta/man/translate/figs-rquestion	τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ?	1	Paul quotes Job using this question to emphasize 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 an exclamation and communicate the emphasis in another way. Alternate translation: “No one has ever given anything to God, that he should be repaid by him!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 11:35	wm4s		rc://*/ta/man/translate/figs-ellipsis	τίς προέδωκεν αὐτῷ	1	Paul quotes Job leaving out some of the words that a clause 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: “Who gave something to him” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 11:35	jbjk		rc://*/ta/man/translate/figs-activepassive	ἀνταποδοθήσεται αὐτῷ	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: “God should repay him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-11:36	tuup		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	**For** indicates that what follows this word explains what came before it. Here, **For** indicates that what Paul says in this verse is the reason why what he said in [verses 34–35](../11/34.md) is true. Use a natural way in your language for indicating a reason. Alternate translation: “These things are true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+11:36	tuup		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	**For** indicates that what follows this word explains what came before it. Here, **For** indicates that what Paul says in this verse is the reason why what he said in [11:34–35](../11/34.md) is true. Use a natural way in your language for indicating a reason. Alternate translation: “These things are true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:36	abc1		rc://*/ta/man/translate/writing-pronouns	ἐξ αὐτοῦ, καὶ δι’ αὐτοῦ, καὶ εἰς αὐτὸν, τὰ πάντα. αὐτῷ	1	In this verse **him** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “from God and through God and to God are all things. To God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 11:36	p0l8		rc://*/ta/man/translate/figs-explicit	ἐξ αὐτοῦ	1	Here, **from** indicates that **all things** came from God because he made them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “originating from him” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:36	a9gg		rc://*/ta/man/translate/figs-explicit	δι’ αὐτοῦ	1	Here, **through** indicates that God is the means by which **all things** continue to exist. If it would be helpful in your language, you could state this explicitly. Alternate translation: “continuing to exist through him” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2294,14 +2294,14 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 13:4	cq0x		rc://*/ta/man/translate/figs-metaphor	ὀργὴν τῷ τὸ κακὸν πράσσοντι	1	Paul speaks of **wrath** as if it were an object that could be put **on** a person. He means that every evil person will experience wrathful punishment. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “wrath that will be experienced by the one who practices the evil” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 13:5	jqz7		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	See how you translated this word in [1:24](../01/24.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 13:5	sxq1		rc://*/ta/man/translate/figs-activepassive	ὑποτάσσεσθαι	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: “to subject yourselves” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-13:5	aq7p		rc://*/ta/man/translate/figs-explicit	ὑποτάσσεσθαι	1	Paul implies that his readers should **be subjected** to the rulers described in [verses 1–4](../13/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “to be subjected to rulers” (See: [[rc://*/ta/man/translate/figs-explicit]])
+13:5	aq7p		rc://*/ta/man/translate/figs-explicit	ὑποτάσσεσθαι	1	Paul implies that his readers should **be subjected** to the rulers described in [13:1–4](../13/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “to be subjected to rulers” (See: [[rc://*/ta/man/translate/figs-explicit]])
 13:5	q81v		rc://*/ta/man/translate/figs-ellipsis	διὰ τὴν ὀργὴν, ἀλλὰ καὶ διὰ τὴν συνείδησιν	1	Paul is leaving out some of the words that a clause 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: “because of the wrathful deeds they can do to you, but also because your conscience knows that you should do submit to them” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 13:5	ykg9		rc://*/ta/man/translate/figs-abstractnouns	τὴν ὀργὴν & τὴν συνείδησιν	1	If your language does not use abstract nouns for the ideas of **wrath** and **conscience**, you could express the same ideas in another way. Alternate translation: “what is wrathful … what you know is right” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 13:5	bs1u		rc://*/ta/man/translate/figs-metonymy	τὴν ὀργὴν	1	See how you translated this word in the previous verse. (See: [[rc://*/ta/man/translate/figs-metonymy]])
 13:6	x5i2		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in this verse explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 13:6	r1jy		rc://*/ta/man/translate/writing-pronouns	διὰ τοῦτο	1	Here, **this** could refer to: (1) “the wrath” and “the conscience” mentioned in the previous verse. Alternate translation: “because of the wrath and your conscience” (2) “the wrath” and “the conscience” mentioned in the previous verse, and the fact that rulers **are servants of God**. Alternate translation: “because of the wrath and your conscience, and because rulers are servants of God”(See: [[rc://*/ta/man/translate/writing-pronouns]])
 13:6	hy4f		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	2	**For** indicates that what follows this word explains what came before it. Here, **for** indicates that what follows is another reason why Christians should **pay taxes**. Use a natural way in your language for indicating a reason. Alternate translation: “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-13:6	ib5x		rc://*/ta/man/translate/writing-pronouns	εἰσιν	1	Here, **they** refers to the rulers described in [verses 1–4](../13/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the rulers are” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+13:6	ib5x		rc://*/ta/man/translate/writing-pronouns	εἰσιν	1	Here, **they** refers to the rulers described in [13:1–4](../13/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the rulers are” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 13:6	gh12		rc://*/ta/man/translate/figs-abstractnouns	λειτουργοὶ & Θεοῦ	1	See how you translated the similar phrase in [13:4](../13/04.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 13:6	e8ey		rc://*/ta/man/translate/figs-distinguish	εἰς αὐτὸ τοῦτο προσκαρτεροῦντες	1	This clause gives additional information about the rulers, who are called **servants of God** in the previous clause. If it would be helpful to your readers, you could make the connection between these clauses more explicit. Alternate translation: “and these rulers are the ones persisting in this very thing” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 13:6	xmsa		rc://*/ta/man/translate/figs-explicit	αὐτὸ τοῦτο	1	Here, **this very thing** refers to serving God by ruling over people, as is indicated by Paul calling them **servants of God** in the previous clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this service” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2394,7 +2394,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 14:8	gbxd		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in this verse explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 14:8	s3lb		rc://*/ta/man/translate/figs-exclusive	ζῶμεν & ζῶμεν & ἀποθνῄσκωμεν & ἀποθνῄσκομεν & ζῶμεν & ἀποθνῄσκωμεν & ἐσμέν	1	In this verse **we** refers to Paul and his Christian readers, so **we** would be inclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 14:8	xf7x		rc://*/ta/man/translate/figs-explicit	τῷ Κυρίῳ	-1	Here, **for the Lord** means to do something only to benefit **the Lord**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the benefit of the Lord … for the benefit of the Lord” (See: [[rc://*/ta/man/translate/figs-explicit]])
-14:8	r1hh		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here indicates that what follows is the logical conclusion to what Paul has stated in [verses 14–20](../14/14.md). Use a natural way in your language for indicating result. Alternate translation: “As a result” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+14:8	r1hh		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here indicates that what follows is the logical conclusion to what Paul has stated in [14:14–20](../14/14.md). Use a natural way in your language for indicating result. Alternate translation: “As a result” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 14:9	pbyn		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in this verse explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 14:10	xciu		rc://*/ta/man/translate/figs-youcrowd	σὺ & κρίνεις & σου & σὺ & ἐξουθενεῖς & σου	1	Even though Paul is writing to a group of people, **you** and **your** here are singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of you in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 14:10	db9a		rc://*/ta/man/translate/figs-rquestion	τί κρίνεις τὸν ἀδελφόν σου? ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου?	1	Paul is using two questions here to emphasize that Christians should not judge each other. 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 have no right to judge your brother! And you also have no right to despise your brother!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -2415,7 +2415,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 14:12	q0fv		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	See how you translated this phrase in [5:18](../05/18.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 14:12	nsy8			περὶ ἑαυτοῦ, λόγον δώσει τῷ Θεῷ	1	Alternate translation: “must explain our actions to God”
 14:12	zb6k		rc://*/ta/man/translate/figs-gendernotations	περὶ ἑαυτοῦ	1	Although the term **himself** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “concerning oneself” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
-14:13	epi0		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here indicates that what follows in this verse is the result of what Paul said in [verses 10–12](../14/10.md). Use a natural way in your language for indicating result. Alternate translation: “Because of these things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+14:13	epi0		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here indicates that what follows in this verse is the result of what Paul said in [14:10–12](../14/10.md). Use a natural way in your language for indicating result. Alternate translation: “Because of these things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 14:13	ia62		rc://*/ta/man/translate/figs-doublet	τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον	1	Here, **stumbling block** and **trap** mean basically the same thing. They both refer to tempting someone to sin. Paul uses them to emphasize what he is saying. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “not to do or say anything at all that might cause a brother to sin” (See: [[rc://*/ta/man/translate/figs-doublet]])
 14:13	fgg7		rc://*/ta/man/translate/figs-metaphor	τὸ μὴ τιθέναι πρόσκομμα	1	See how you translated **stumbling block** in [11:9](../11/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:13	cx4s		rc://*/ta/man/translate/figs-gendernotations	τῷ ἀδελφῷ	1	Here, **brother** refers to a fellow Christian. See how you translated this word in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
@@ -2425,13 +2425,13 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 14:14	fuk1		rc://*/ta/man/translate/figs-doublenegatives	οὐδὲν κοινὸν δι’ ἑαυτοῦ	1	If your readers would misunderstand this double negative, you could translate it as a positive statement. Alternate translation: “everything by itself is clean” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
 14:14	mjc5			δι’ ἑαυτοῦ	1	Alternate translation: “by its nature” or “because of what it is”
 14:15	vd20		rc://*/ta/man/translate/grammar-connect-logic-result	εἰ γὰρ διὰ βρῶμα	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why what Paul’s readers should obey the command he gave in [14:13](../14/13.md). Use a natural way in your language for indicating a reason. Alternate translation: ““Do not place a stumbling block before your brother because, if on account of food,”” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-14:15	iw7w		rc://*/ta/man/translate/figs-explicit	διὰ βρῶμα	1	This phrase refers to a Christian eating food that another Christians thinks is unclean, as mentioned in the previous verse and [verses 2–6](../14/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “over the matter of food” or “because of what you eat” (See: [[rc://*/ta/man/translate/figs-explicit]])
+14:15	iw7w		rc://*/ta/man/translate/figs-explicit	διὰ βρῶμα	1	This phrase refers to a Christian eating food that another Christians thinks is unclean, as mentioned in the previous verse and [14:2–6](../14/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “over the matter of food” or “because of what you eat” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:15	tfix		rc://*/ta/man/translate/figs-youcrowd	σου & περιπατεῖς & σου	1	Even though Paul is writing to a group of people, **your** and **you** here are singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of "you" in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 14:15	ln42		rc://*/ta/man/translate/figs-gendernotations	ὁ ἀδελφός	1	Here, **brother** refers to a fellow Christian. See how you translated this word in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 14:15	a4kj		rc://*/ta/man/translate/figs-metaphor	λυπεῖται	1	Here, **hurt** refers to experiencing emotional or spiritual offense or suffering. It does not refer to being physically injured. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is offended” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:15	bj8v		rc://*/ta/man/translate/figs-metaphor	οὐκέτι κατὰ ἀγάπην περιπατεῖς	1	Here Paul uses **walking** to refer to how people behave or live their lives. If it would be helpful in your language, you could express the meaning plainly. See similar uses of “walk” in [6:4](../06/04.md), [8:4](../08/04.md), and [13:13](../13/13.md). Alternate translation: “you are no longer behaving according to love” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:15	n099		rc://*/ta/man/translate/figs-explicit	μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε, ὑπὲρ οὗ Χριστὸς ἀπέθανεν	1	Paul uses **destroy** here to refer to causing someone to stop trusting in Jesus, which will result in that person experiencing punishment forever in hell. See how you translated “destruction” in [9:22](../09/22.md). Alternate translation: “Do not cause that one from whom Christ died to stop trusting in Jesus and experience eternal destruction” (See: [[rc://*/ta/man/translate/figs-explicit]])
-14:15	sn7w		rc://*/ta/man/translate/figs-explicit	τῷ βρώματί σου	1	This phrase refers to a Christian eating food that another Christian thinks is unclean, as mentioned in the previous verse and [verses 2–6](../14/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “over the matter of food” or, between commas, “because of what you eat” (See: [[rc://*/ta/man/translate/figs-explicit]])
+14:15	sn7w		rc://*/ta/man/translate/figs-explicit	τῷ βρώματί σου	1	This phrase refers to a Christian eating food that another Christian thinks is unclean, as mentioned in the previous verse and [14:2–6](../14/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “over the matter of food” or, between commas, “because of what you eat” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:16	zgzz		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **So** indicates that what follows is a logical conclusion. **So** here indicates that what follows in this verse is the logical conclusion to what Paul has stated in the previous verses. Use a natural way in your language for indicating result. Alternate translation: “As a result,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 14:16	rvtd		rc://*/ta/man/translate/figs-abstractnouns	ὑμῶν τὸ ἀγαθόν	1	If your language does not use an abstract noun for the idea of **good**, you could express the same idea in another way. Alternate translation: “what is good for you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 14:16	h3af		rc://*/ta/man/translate/figs-explicit	τὸ ἀγαθόν	1	Here, **good** could refer to: (1) the **good** things that God gives Christians. Alternate translation: “good things” (2) the freedom that Christians have to eat any food they want to eat. Alternate translation: “your freedom to eat anything” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2450,7 +2450,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 14:19	sfpg		rc://*/ta/man/translate/figs-possession	τὰ τῆς εἰρήνης & καὶ τὰ τῆς οἰκοδομῆς	1	Paul is using the possessive form to describe **things** that result in the **peace** and **the building up** of other Christians. If it would be helpful in your language, you could use a different expression. Alternate translation: “the things that result in peace and the things that result in building up” (See: [[rc://*/ta/man/translate/figs-possession]])
 14:19	i3rv		rc://*/ta/man/translate/figs-metaphor	τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους	1	Here, Paul speaks of helping other Christians become more spiritually mature as if one were **building up** a building. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the things that help one another grow spiritually mature” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:20	p65h		rc://*/ta/man/translate/figs-explicit	μὴ & κατάλυε τὸ ἔργον τοῦ Θεοῦ	1	Here, **tear down** refers to undoing **the work** God has done. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do not undo the work of God” (See: [[rc://*/ta/man/translate/figs-explicit]])
-14:20	zbd1		rc://*/ta/man/translate/figs-explicit	ἕνεκεν βρώματος	1	This phrase refers to a Christian eating food that another Christian thinks is unclean, as mentioned in [verses 2–6](../14/02.md), [13–17](../14/13.md). See how you translated the similar phrase in [14:15](../14/15.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+14:20	zbd1		rc://*/ta/man/translate/figs-explicit	ἕνεκεν βρώματος	1	This phrase refers to a Christian eating food that another Christian thinks is unclean, as mentioned in [14:2–6](../14/02.md), [13–17](../14/13.md). See how you translated the similar phrase in [14:15](../14/15.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:20	r7u3		rc://*/ta/man/translate/figs-explicit	πάντα μὲν καθαρά	1	Here, **things** refers to food and **clean** refers to something that God has permitted. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “All foods are indeed permitted by God to be eaten” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:20	l75q		rc://*/ta/man/translate/writing-pronouns	κακὸν	1	Here, **it** refers to the act of eating a food that someone believes God has not permitted. If it would be helpful in your language, you could state this explicitly. Alternate translation: “eating those things is evil” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 14:20	dk72		rc://*/ta/man/translate/figs-explicit	τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι	1	Here, **eats with a stumbling block** refers to tempting another believer to sin by eating food that the other believer thinks is sinful to eat. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the man to eat what causes another believer to stumble” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2463,7 +2463,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 14:21	o6kn		rc://*/ta/man/translate/figs-activepassive	σκανδαλίζεται, ἢ ἀσθενεῖ	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: “that offends him or makes him weak” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 14:21	mnon		rc://*/ta/man/translate/figs-metaphor	ἀσθενεῖ	1	Here, **weak** refers to being spiritually immature. See how you translated “weak in the faith” in [14:1](../14/01.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:22	u1cf		rc://*/ta/man/translate/figs-abstractnouns	σὺ πίστιν ἣν ἔχεις	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “The things that you yourself believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-14:22	hjk9		rc://*/ta/man/translate/figs-explicit	σὺ πίστιν ἣν ἔχεις	1	Here, **faith** refers to what Christians believe that God permits them to do, as mentioned in [verses 1–6](../14/01.md). If it might be helpful in your language, you could state this explicitly. Alternate translation: “The beliefs that your yourself have about what God permits you do to” (See: [[rc://*/ta/man/translate/figs-explicit]])
+14:22	hjk9		rc://*/ta/man/translate/figs-explicit	σὺ πίστιν ἣν ἔχεις	1	Here, **faith** refers to what Christians believe that God permits them to do, as mentioned in [14:1–6](../14/01.md). If it might be helpful in your language, you could state this explicitly. Alternate translation: “The beliefs that your yourself have about what God permits you do to” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:22	b3hi		rc://*/ta/man/translate/figs-youcrowd	σὺ & ἔχεις & σεαυτὸν	1	Even though Paul is writing to a group of people, **you** and **yourself** here are singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of you in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 14:22	tkse		rc://*/ta/man/translate/figs-explicit	κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ Θεοῦ	1	This clause refers to keeping one’s beliefs between oneself and God, rather than telling other people about them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “keep it between yourself and God” or “keep it between you and God” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:22	bi7e		rc://*/ta/man/translate/figs-metaphor	ἐνώπιον τοῦ Θεοῦ	1	Here Paul speaks of people keeping what they believe **before God** as if they were standing in front of God. Paul means that people should keep private their beliefs about what God permits them to do, as if God is the only one who knows about those beliefs. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2480,7 +2480,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 14:23	z696		rc://*/ta/man/translate/figs-abstractnouns	πίστεως & πίστεως	1	See how you translated the abstract noun **faith** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 14:23	u80o		rc://*/ta/man/translate/figs-explicit	πᾶν	1	Here, **all** refers to anything that a person does. If it would be helpful in your language, you could state this explicitly. Alternate translation: “all that a person does” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:23	u9p2		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτία	1	See how you translated the abstract noun **sin** in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-15:intro	ae9u				0	# Romans 15 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n    * How to act toward God (12:1–2)\n    * How to serve the church (12:3–8)\n    * How to act toward other Christians (12:9–13)\n    * How to act toward unbelievers (12:14–21)\n    * How to act toward government (13:1–7)\n    * How to act toward other people (13:8–10)\n    * Act as if the end is near (13:11–14)\n    * Do not judge other Christians (14:1–12)\n    * Do not tempt other Christians to sin (14:13–23)\n    * Be united with other Christians (15:1–13)\n8. Conclusion (15:14–16:27)\n    * Paul describes his mission (15:14–21)\n    * Paul’s travel plans (15:22–33)\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 [verses 9–11](../15/09.md) and [21](../15/21.md) of this chapter, which are words from the Old Testament.\n\nSome translations set prose quotations from the Old Testament farther to the right on the page to make it easier to read. The ULT does this with the quoted words in [15:12](../15/12.md).\n\n## Important Figures of Speech in this Chapter\n\n### Able and unable\n\nIn [verses 1–6](../15/01.md) Paul concludes his teaching from Chapter 14 about how Christians with different degrees of spiritual maturity should act toward each other. He refers to some Christians as those who are “weak in faith” ([14:1](../14/01.md)) or “unable” ([15:1](../15/01.md)). These phrases describe Christians who have immature faith and feel guilty about doing certain things that God did not forbid. By contrast, he refers to spiritually mature Christians as those who are “able” ([15:1](../15/01.md)). Paul teaches that those who are strong in faith need to help those who are weak in faith and neither should judge the other. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Forms of ‘You’\n\nIn this chapter, with three exceptions, the words “you” and “your” are plural and refer to Paul’s Christian readers, whom he calls “brothers” in [verses 14](../15/14.md) and [30](../15/30.md). Notes will discuss the use of singular forms of “you” and “your” in [verses 3](../15/03.md) and [9](../15/09.md). (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we,” “us,” “our,” and “ourselves” refer inclusively to Paul’s Christian readers. Paul calls these people “brothers” in [verses 14](../15/14.md) and [30](../15/30.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
+15:intro	ae9u				0	# Romans 15 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n    * How to act toward God (12:1–2)\n    * How to serve the church (12:3–8)\n    * How to act toward other Christians (12:9–13)\n    * How to act toward unbelievers (12:14–21)\n    * How to act toward government (13:1–7)\n    * How to act toward other people (13:8–10)\n    * Act as if the end is near (13:11–14)\n    * Do not judge other Christians (14:1–12)\n    * Do not tempt other Christians to sin (14:13–23)\n    * Be united with other Christians (15:1–13)\n8. Conclusion (15:14–16:27)\n    * Paul describes his mission (15:14–21)\n    * Paul’s travel plans (15:22–33)\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 [15:9–11](../15/09.md) and [21](../15/21.md) of this chapter, which are words from the Old Testament.\n\nSome translations set prose quotations from the Old Testament farther to the right on the page to make it easier to read. The ULT does this with the quoted words in [15:12](../15/12.md).\n\n## Important Figures of Speech in this Chapter\n\n### Able and unable\n\nIn [15:1–6](../15/01.md) Paul concludes his teaching from Chapter 14 about how Christians with different degrees of spiritual maturity should act toward each other. He refers to some Christians as those who are “weak in faith” ([14:1](../14/01.md)) or “unable” ([15:1](../15/01.md)). These phrases describe Christians who have immature faith and feel guilty about doing certain things that God did not forbid. By contrast, he refers to spiritually mature Christians as those who are “able” ([15:1](../15/01.md)). Paul teaches that those who are strong in faith need to help those who are weak in faith and neither should judge the other. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Forms of ‘You’\n\nIn this chapter, with three exceptions, the words “you” and “your” are plural and refer to Paul’s Christian readers, whom he calls “brothers” in [15:14](../15/14.md) and [15:30](../15/30.md). Notes will discuss the use of singular forms of “you” and “your” in [15:3](../15/03.md) and [15:9](../15/09.md). (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we,” “us,” “our,” and “ourselves” refer inclusively to Paul’s Christian readers. Paul calls these people “brothers” in [15:14](../15/14.md) and [15:30](../15/30.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 15:1	u19s		rc://*/ta/man/translate/figs-exclusive	ἡμεῖς & ἑαυτοῖς	1	Here and throughout this chapter the pronouns **we** and **ourselves** refer inclusively to all believers in Christ. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 15:1	u73x		rc://*/ta/man/translate/figs-explicit	ἡμεῖς, οἱ δυνατοὶ	1	Here, **we, being able** refers to Paul and other people who have mature faith. See the discussion about this in the General Notes for this chapter. If it would be helpful in your language, you could state this explicitly. Alternate translation: “we, having mature faith” or “we, being spiritually strong” (See: [[rc://*/ta/man/translate/figs-explicit]])
 15:1	h18p		rc://*/ta/man/translate/figs-metaphor	τὰ ἀσθενήματα & βαστάζειν	1	Paul speaks of **weaknesses** as if they were objects that a person could **bear**. He means that mature Christians should patiently help spiritually weak Christians. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “help overcome the weaknesses” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2639,7 +2639,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 15:32	sgcl		rc://*/ta/man/translate/figs-activepassive	συναναπαύσωμαι	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: “and might refresh myself together with” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 15:33	s947		rc://*/ta/man/translate/figs-possession	ὁ & Θεὸς τῆς εἰρήνης	1	Paul is using the possessive form to describe **God** who gives **peace**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the God who gives peace” (See: [[rc://*/ta/man/translate/figs-possession]])
 15:33	ubtx		rc://*/ta/man/translate/figs-abstractnouns	τῆς εἰρήνης	1	See how you translated **peace** in [1:7](../01/07.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-16:intro	qy96				0	# Romans 16 General Notes\n\n## Structure and Formatting\n\n8. Conclusion (15:14–16:27)\n    * Paul describes his mission (15:14–21)\n    * Paul’s travel plans (15:22–33)\n    * Paul commends Phoebe (16:1–2)\n    * Paul greets Christians in Rome (16:3–16)\n    * Paul warns against false teachers (16:17–20)\n    * Paul greets more Christians in Rome (16:21–24)\n    * Doxology (16:25–27)\n\n## Special Concepts in this Chapter\n\n### Letter writing and sending\n\nIn this culture, someone who wanted to send a letter often spoke what they wanted to say, and a scribe would write it down for them. Then, they would send the letter with a messenger, who would read the letter to the person or people to whom it was addressed. In this chapter, Tertius mentions that he is the scribe writing the letter for Paul ([16:22](../16/22.md)). Paul begins this chapter by recommending Phoebe to the believers in Rome who receive this letter. This could indicate that Phoebe was the messenger who delivered the letter to them.\n\n### Greetings\n\nIn this culture, it was common for those who sent letters to include greetings to and from others in their letters. In this way, many people could greet each other but only send one letter. In [verses 3–16](../16/03.md) and [21–23](../16/21.md) Paul includes greetings to and from people whom he and the Romans knew. Express these greetings in a natural form in your language.
+16:intro	qy96				0	# Romans 16 General Notes\n\n## Structure and Formatting\n\n8. Conclusion (15:14–16:27)\n    * Paul describes his mission (15:14–21)\n    * Paul’s travel plans (15:22–33)\n    * Paul commends Phoebe (16:1–2)\n    * Paul greets Christians in Rome (16:3–16)\n    * Paul warns against false teachers (16:17–20)\n    * Paul greets more Christians in Rome (16:21–24)\n    * Doxology (16:25–27)\n\n## Special Concepts in this Chapter\n\n### Letter writing and sending\n\nIn this culture, someone who wanted to send a letter often spoke what they wanted to say, and a scribe would write it down for them. Then, they would send the letter with a messenger, who would read the letter to the person or people to whom it was addressed. In this chapter, Tertius mentions that he is the scribe writing the letter for Paul ([16:22](../16/22.md)). Paul begins this chapter by recommending Phoebe to the believers in Rome who receive this letter. This could indicate that Phoebe was the messenger who delivered the letter to them.\n\n### Greetings\n\nIn this culture, it was common for those who sent letters to include greetings to and from others in their letters. In this way, many people could greet each other but only send one letter. In [16:3–16](../16/03.md) and [21–23](../16/21.md) Paul includes greetings to and from people whom he and the Romans knew. Express these greetings in a natural form in your language.
 16:1	sg6a		rc://*/ta/man/translate/writing-pronouns	συνίστημι	1	The pronoun **I** here and throughout this chapter refers to Paul, except for [16:22](../16/22.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, commend” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 16:1	sry4		rc://*/ta/man/translate/translate-names	Φοίβην	1	The word **Phoebe** is the name of a woman. (See: [[rc://*/ta/man/translate/translate-names]])
 16:1	q86q		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	In this verse and throughout this chapter **our** refers to Paul and his Christian readers, so **our** would be inclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]])
@@ -2652,12 +2652,12 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 16:2	qp4w		rc://*/ta/man/translate/figs-metaphor	παραστῆτε αὐτῇ	1	Here, **stand by** refers to helping someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “might assist her” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 16:2	i0fm		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why Paul wants the Roman believers to help Phoebe. Use the most natural form in your language for indicating a reason. Alternate translation: “The reason I want you to do this is that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 16:2	inh1		rc://*/ta/man/translate/figs-abstractnouns	καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ	2	If your language does not use an abstract noun for the idea of **benefactor**, you could express the same idea in another way. Alternate translation: “For she has also benefited many, and myself as well” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-16:3-16	na1k				0	# General Information:\n\nAs was customary in his culture, in [verses 3–16](../16/03.md) Paul begins to conclude the letter by extending greetings to the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you could use that form here. Alternate translation: “I enthusiastically ask to be remembered to” or “I send regards to”
-16:3	xigr		rc://*/ta/man/translate/figs-imperative	ἀσπάσασθε	1	**Greet** here and throughout [verses 3–16](../16/03.md) is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. Alternate translation: “Please give my greetings to” (See: [[rc://*/ta/man/translate/figs-imperative]])
+16:3-16	na1k				0	# General Information:\n\nAs was customary in his culture, in [16:3–16](../16/03.md) Paul begins to conclude the letter by extending greetings to the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you could use that form here. Alternate translation: “I enthusiastically ask to be remembered to” or “I send regards to”
+16:3	xigr		rc://*/ta/man/translate/figs-imperative	ἀσπάσασθε	1	**Greet** here and throughout [16:3–16](../16/03.md) is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. Alternate translation: “Please give my greetings to” (See: [[rc://*/ta/man/translate/figs-imperative]])
 16:3	c5lg		rc://*/ta/man/translate/translate-names	Πρίσκαν καὶ Ἀκύλαν	1	The word **Prisca** is the name of a woman who is also called “Priscilla” in [Acts 18:2](../act/18/02.md). **Aquila** is the name of her husband. (See: [[rc://*/ta/man/translate/translate-names]])
 16:3	fsk1		rc://*/ta/man/translate/figs-explicit	τοὺς συνεργούς μου	1	Here, **fellow workers** refers to people who work together with Paul to tell other people about Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who worked with me to preach the gospel” (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:3	uo3a		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	Here, **in Christ Jesus** could refer to: (1) the kind of work that **Prisca and Aquila** did with Paul. Alternate translation: “in the service of Christ Jesus” (2) being united with Christ, as this phrase is used in [3:24](../03/24.md); [6:11](../06/11.md), [23](../06/23.md); [8:1–2](../08/01.md), [39](../08/39.md); and [15:17](../15/17.md). Alternate translation: “who are united to Christ Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-16:4	ilnn		rc://*/ta/man/translate/figs-distinguish	οἵτινες ὑπὲρ τῆς ψυχῆς μου, τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ, ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν	1	This verse interrupts the main part of the sentence in [verses 3–5](../16/03.md) in order to give further information about Prisca and Aquila. If it would be clearer in your language, you could translate this verse as its own sentence and repeat the main verb of the previous verse in the next verse, as in the UST. (See: [[rc://*/ta/man/translate/figs-distinguish]])
+16:4	ilnn		rc://*/ta/man/translate/figs-distinguish	οἵτινες ὑπὲρ τῆς ψυχῆς μου, τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ, ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν	1	This verse interrupts the main part of the sentence in [16:3–5](../16/03.md) in order to give further information about Prisca and Aquila. If it would be clearer in your language, you could translate this verse as its own sentence and repeat the main verb of the previous verse in the next verse, as in the UST. (See: [[rc://*/ta/man/translate/figs-distinguish]])
 16:4	fye8		rc://*/ta/man/translate/figs-idiom	τὸν ἑαυτῶν τράχηλον ὑπέθηκαν	1	This phrase refers to doing something that would put someone in danger of being executed. Romans often executed people by chopping their heads off at the neck with an axe. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “risked having their heads chopped off by the Roman authorities” (See: [[rc://*/ta/man/translate/figs-idiom]])
 16:4	xmf8		rc://*/ta/man/translate/figs-metaphor	ἐγὼ & εὐχαριστῶ	1	Here Paul speaks of expressing **thanks** as if they were something that he could **give** to someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I am thankful” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 16:5	i32d		rc://*/ta/man/translate/figs-infostructure	καὶ τὴν κατ’ οἶκον αὐτῶν ἐκκλησίαν	1	This clause continues the sentence that Paul began in [16:3](../16/03.md) and interrupted in the previous verse. If you made the previous verse into its own sentence, then here you will need to add the main verb from [16:3](../16/03.md). Alternate translation: “and greet the church based in their house” (See: [[rc://*/ta/man/translate/figs-infostructure]])
@@ -2730,7 +2730,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 16:23	m5hg		rc://*/ta/man/translate/figs-explicit	ὁ οἰκονόμος	1	Here, **steward** refers to the person who takes care of the money for **the city** in which Paul is staying. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the treasurer” or “the one who administrates the finances” (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:23	fnet		rc://*/ta/man/translate/figs-gendernotations	ἀδελφός	1	Here, **brother** refers to a fellow Christian. See how you translated **brother** in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 16:24	ct9t		rc://*/ta/man/translate/translate-textvariants	Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ μετὰ πάντων ὑμῶν. Ἀμήν	1	This verse is not in the best earliest manuscripts. It seems to be an accidental repetition of the last part of [16:20](../16/20.md). It has been included in the ULT, but it is marked off with square brackets (\\[ \\]) at the beginning and end. If possible, do not include this addition in your translation. (See: [[rc://*/ta/man/translate/translate-textvariants]])
-16:25	xma1				0	[Verses 25–27](../16/25.md) are one long sentence. If you divide this sentence into shorter sentences, then you will need to repeat part of [16:27](../16/27.md) in [16:25](../16/25.md), as the UST does.
+16:25	xma1				0	[16:25–27](../16/25.md) are one long sentence. If you divide this sentence into shorter sentences, then you will need to repeat part of [16:27](../16/27.md) in [16:25](../16/25.md), as the UST does.
 16:25	v71l			δὲ	1	**Now** here marks the closing section of the letter. If you have a way of doing this in your language, you could use it here.
 16:25	xgkv		rc://*/ta/man/translate/figs-explicit	τῷ & δυναμένῳ ὑμᾶς στηρίξαι	1	Here, **the one** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to God, who is able to establish you” (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:25	pp5k		rc://*/ta/man/translate/figs-metaphor	ὑμᾶς στηρίξαι	1	Here Paul speaks of God strengthening a person’s faith as if God were establishing that person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “to make your faith strong” (See: [[rc://*/ta/man/translate/figs-metaphor]])