From 6505ebce5afc5646a5a8cd9ca724dc7ac170397a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 30 Dec 2022 22:22:40 +0000 Subject: [PATCH] Edit 'tn_GAL.tsv' using 'tc-create-app' --- tn_GAL.tsv | 32 ++++++++++++++++---------------- 1 file changed, 16 insertions(+), 16 deletions(-) diff --git a/tn_GAL.tsv b/tn_GAL.tsv index 84e42c8341..64ff2be01e 100644 --- a/tn_GAL.tsv +++ b/tn_GAL.tsv @@ -2,7 +2,7 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduction\n\n### Outline of the book of Galatians\n\n1. Paul declares his authority as an apostle of Jesus Christ; he says that he is surprised by the false teachings that the Christians in Galatia have accepted from other people (1:1-10).\n1. Paul says that people are saved by trusting in Christ alone, not by keeping the law of Moses (1:11-2:21).\n1. God puts people right with himself only when they trust in Christ; the example of Abraham; the curse which the law brings (and not a means of salvation); slavery and freedom compared and illustrated by Hagar and Sarah (3:1-4:31).\n1. When people are joined to Christ, they become free from having to keep the law of Moses. They are also free to live as the Holy Spirit guides them. They are free to refuse the demands of sin. They are free to bear each other’s burdens (5:1-6:10).\n1. Paul warns the Christians not to trust in being circumcised and in keeping the law of Moses. Instead, they must trust in Christ (6:11-18).\n\n### Who wrote the book of Galatians?\n\nPaul wrote the book of Galatians. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he came to trust in Jesus Christ, he traveled several times throughout the Roman Empire, telling people about Jesus and establishing churches.\n\nIt is uncertain when Paul wrote this letter and where he was when he wrote it. Some Bible scholars think Paul was in the city of Ephesus and wrote this letter after the second time he traveled to tell people about Jesus and establish churches. Other scholars think Paul was in the city of Antioch in Syria and wrote the letter soon after the first time he traveled.\n\n### What is the book of Galatians about?\n\nPaul wrote this letter to both Jewish and non-Jewish Christians in the region of Galatia. He wanted to write against the false teachers who said that Christians need to follow the law of Moses. Paul defended the gospel by explaining that Christians only need to believe in Jesus Christ, and they do not need to practice the law of Moses. In the book of Galatians Paul explains that people are saved as result of believing in Jesus and not as a result of obeying the law of Moses, and he proves this by using various Old Testament passages to illustrate this truth. (See: [[rc://*/tw/dict/bible/kt/goodnews]], [[rc://*/tw/dict/bible/kt/save]], [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/works]])\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Galatians.” Or they may choose a clearer title, such as “Paul’s Letter to the Church in Galatia.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does it mean to “live like Jews” (2:14)?\n\nTo “live like Jews” means to obey the law of Moses, even though one trusts in Christ. The people who taught that it was necessary to follow the law of Moses in addition to believing in Jesus were called “Judaizers.”\n\n## Part 3: Important Translation Issues\n\n### How did Paul use the terms “law” and “grace” in the book of Galatians?\n\nThese terms are used in a unique way in Galatians. There is an important teaching in Galatians about Christian living. Under the law of Moses, righteous or holy living required a person to obey a set of rules and regulations. As Christians, holy living is now motivated by grace and empowered by the Holy Spirit. This means that Christians have freedom in Christ and are not required to obey a specific set of rules. Instead, Christians are to live a holy life because they are thankful that God has been so kind to them. This is called “the law of Christ.” (See: [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n### What did Paul mean by the expressions “in Christ” and “in Christ Jesus"?\n\nPaul uses the spatial metaphor “in Christ” or the related phrase “in Christ Jesus” very frequently in this letter. These expressions occur with metaphorical meaning in 1:22; 2:4,17; 3:14, 26, 28; and 5:6. Paul meant to express the idea of a very close union between Christ and the people who believe in him. This metaphor emphasizes that believers are as closely united to Christ as if they were inside him. Paul believes that this is true for all believers. Sometimes he uses “in Christ” simply to identify that what he is speaking about is true for those who believe in Jesus. Other times, he emphasizes union with Christ as the means or the basis for some statement or exhortation. Sometimes when Paul uses the phrase “in Christ,” he intends a different meaning. See, for example, [2:16](../02/16.md), where Paul says “we also believed in Christ Jesus, so that we might be justified by faith in Christ” and see [2:17](../02/17.md) where Paul spoke of Christ being the object of faith when he said “seeking to be justified in Christ.” See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\nPlease see the introduction to the book of Romans for more details about this kind of expression.\n\n\n### What are the major issues in the text of the book of Galatians?\n* “Foolish Galatians, whose evil eye has harmed you? Was not Jesus Christ depicted as crucified before your eyes” (3:1)? The ULT, UST, and the other modern versions have this reading. However, older versions of the Bible add, “[so] that ye should not obey the truth.” Translators are advised not to include this expression. However, if in the translators’ region there are older Bible versions that have the passage, the translators can include it. If it is translated, it should be put inside square brackets ([]) to indicate that it is probably not original to Galatians. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 1:intro f3n5 0 # Galatians 1 General Notes\n\n## Structure and formatting\n\nPaul started this letter differently than his other letters. He adds that he was an apostle “not from men nor through man, but through Jesus Christ and God the Father, the one having raised him from the dead.” Paul probably included these words because false teachers were opposing him and trying to undermine his authority.\n\n## Special Concepts in this Chapter\n\n### Heresy\n\nGod eternally saves people only through the true, biblical gospel. God condemns any other version of the gospel. Paul asks God to curse those who teach a false gospel. (See: [[rc://*/tw/dict/bible/kt/save]], [[rc://*/tw/dict/bible/kt/eternity]], [[rc://*/tw/dict/bible/kt/goodnews]] and [[rc://*/tw/dict/bible/kt/condemn]] and [[rc://*/tw/dict/bible/kt/curse]])\n\n### Paul’s qualifications\n\n\nSome people in the early church were teaching that Gentiles needed to obey the law of Moses. To refute this teaching, in verses 13-16 Paul explains that he was formerly a zealous Jew, but he still needed God to save him through believing in Jesus. As a Jew, and as the apostle to Gentile people, Paul was uniquely qualified to address this issue. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “You are turning so quickly to a different gospel”\n\nThe book of Galatians is one of Paul’s earliest letters in Scripture. It shows that heresies troubled even the early church. (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:1 o4ns Παῦλος 1 Here, Paul is introducing himself as the author of this letter. Your language may have a particular way of introducing the author of a letter. Use that here. Alternate translation: “This letter is from me, Paul” -1:1 uhhp rc://*/ta/man/translate/figs-123person Παῦλος 1 Paul is speaking of himself in the third person. If this is confusing in your language, you could use the first person. Alternate translation: “This letter is from me, Paul” or “I, Paul” (See: rc://*/ta/man/translate/figs-123person) +1:1 uhhp rc://*/ta/man/translate/figs-123person Παῦλος 1 Paul is speaking of himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “This letter is from me, Paul” or “I, Paul” (See: rc://*/ta/man/translate/figs-123person) 1:1 m4ss rc://*/ta/man/translate/figs-doublenegatives οὐκ ἀπ’ ἀνθρώπων, οὐδὲ δι’ ἀνθρώπου 1 If your readers would misunderstand this double negative, you could translate this phrase using only one negative word. Alternate translation: “not from men or through man” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 1:1 rcnw rc://*/ta/man/translate/figs-explicit οὐκ ἀπ’ ἀνθρώπων 1 Here, the word **from** indicates source. The phrase **not from men** means that humans are not the source of Paul’s apostleship and that he was not commissioned or appointed to be an apostle by human beings. If it would help your readers, you could express that explicitly. Alternate translation: “not by the commissioning of humans” or “not through human commission” or “not sent out by people” or “not because I was appointed and sent by a group of people” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:1 yqma rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων & ἀνθρώπου 1 Although the terms **men** and **man** are masculine, Paul uses them here in a generic sense to refer to humans in general. Alternate translation: “humans … humans” or “people … a person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) @@ -20,7 +20,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 1:3 nykr rc://*/ta/man/translate/figs-you ὑμῖν 1 Here, the word **you** is plural and refers to the Galatians. Unless noted otherwise, all instances of “you” and “your” in this letter refer to the Galatians and are plural. (See: [[rc://*/ta/man/translate/figs-you]]) 1:3 c1xf Θεοῦ Πατρὸς 1 See how you chose to translate the phrase **God the Father** in [1:1](../01/01.md). 1:3 eivd rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, the word **our** refers to Paul, the believers in Galatia, and all believers in Jesus, and so is inclusive. Your language may require you to mark this form. In this book, unless otherwise stated, the word “our” refers to Paul, the believers in Galatia, and all believers, and is inclusive. (See: [[rc://*/ta/man/translate/figs-exclusive]]) -1:4 onj6 rc://*/ta/man/translate/figs-distinguish τοῦ δόντος ἑαυτὸν περὶ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ 1 The phrase **the one having given himself for our sins so that he might deliver us from the present evil age** gives us further information about “our Lord Jesus Christ” mentioned at the end of [1:3](../01/03.md). It is not making a distinction. If it would be helpful in your language, you coulld make the relationship between these phrases clearer. Alternate translation: “who is the one having given himself for our sins so that he might deliver us from the present evil age” (See: [[rc://*/ta/man/translate/figs-distinguish]]) +1:4 onj6 rc://*/ta/man/translate/figs-distinguish τοῦ δόντος ἑαυτὸν περὶ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ 1 The phrase **the one having given himself for our sins so that he might deliver us from the present evil age** gives us further information about “our Lord Jesus Christ” mentioned at the end of [1:3](../01/03.md). It is not making a distinction. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “who is the one having given himself for our sins so that he might deliver us from the present evil age” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 1:4 yk9g rc://*/ta/man/translate/figs-metonymy περὶ τῶν ἁμαρτιῶν ἡμῶν 1 Here, **sins** figuratively refers to the punishment for sin. The phrase **for our sins** refers to Christ giving his life as a substitution for the punishment that our sins deserve. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to take the punishment we deserve because of our sins” or “to take the punishment for our sins” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:4 f2pm rc://*/ta/man/translate/figs-exclusive ἡμῶν & ἡμῶν 1 Both uses of **our** in this verse are inclusive. See the note on **our** in [1:3](../01/03.md). (See: [[rc://*/ta/man/translate/figs-exclusive]]) 1:4 haib rc://*/ta/man/translate/figs-abstractnouns τῶν ἁμαρτιῶν ἡμῶν 1 If your language does not use an abstract noun for the idea of **sins**, you could express the same idea with an adjective such as “sinful,” as modeled by the UST, or you could express the meaning in some other way that is natural in your language. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -132,7 +132,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 2:2 svvy εἰς κενὸν 1 Alternate translation: “for no purpose” or “without positive results” or “for nothing” 2:3 wyrr rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ 1 Here, the word **But** is introducing an idea that is in contrast to an idea that was presented in [2:2](../02/02.md). Paul is probably presenting the fact that **not even Titus … was forced to be circumcised** as being in contrast to the idea in [2:2](../02/02.md) that he might have “run in vain” (labored in vain). Use a natural way in your language for introducing a contrast. Alternate translation: “Rather” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]] 2:3 ybww rc://*/ta/man/translate/figs-distinguish οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν 1 The phrase **the one with me** and the phrase **being a Greek** both give further information about **Titus**. Neither of these phrases is making a distinction between **Titus** and some other person. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “not even Titus, my non-Jewish ministry partner” (See: [[rc://*/ta/man/translate/figs-distinguish]]) -2:3 xs8k rc://*/ta/man/translate/figs-activepassive οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι 1 The phrase **was forced to be circumcised** is passive. 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 leaders of the church in Jerusalem did not even require my Greek ministry partner Titus to be circumcised” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:3 xs8k rc://*/ta/man/translate/figs-activepassive οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι 1 The phrase **was forced to be circumcised** is passive. If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “the leaders of the church in Jerusalem did not even require my Greek ministry partner Titus to be circumcised” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:4 kwoz διὰ δὲ & ἵνα ἡμᾶς καταδουλώσουσιν 1 The word **But** could: (1) be connected to [2:3](../02/03.md) and be giving the reason why some people were demanding that Titus be circumcised. Alternate translation: “But this issue occurred because of” (2) be connected to [2:1-2](../02/01.md) and be giving the reason why Paul “went up again to Jerusalem” and privately “set before” (communicated to) the church leaders in Jerusalem the gospel that he proclaimed among the Gentiles. Alternate translation: “But I talked to them privately because of” or “But we went to Jerusalem because of” (3) be beginning a sentence which Paul never completes. Alternate translation: “But it was because of … so that they will enslave us—” (notice that only the punctuation differs from the ULT, the closing “—” indicates that Paul does not complete his thought before moving onto the next verse) 2:4 j5ka rc://*/ta/man/translate/figs-metaphor παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι 1 Paul speaks figuratively of these people as if they were spies. He means that they came pretending to be fellow believers with the intent of observing what Paul and the other believers were doing. By using this metaphor Paul means that these people had bad motives for wanting to observe the believers. If your readers would not understand what **spy on** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternate translation: “people who pretended to be Christians, who came into our midst in order to watch us closely” or “people who said they were Christians but were not, who came into our group to view closely” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:4 jx0q παρεισάκτους 1 In the language that Paul wrote this letter in the phrase **brought in** could mean: (1) that these **false brothers** were invited in by someone. Alternate translation: “secretly invited” or (2) that they came into the midst of the believers by their own initiative. Alternate translation: “deceptive coming of” @@ -160,14 +160,14 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 2:6 afy6 rc://*/ta/man/translate/figs-metonymy ἐμοὶ & οὐδὲν προσανέθεντο 1 Here, **me** represents what Paul was teaching. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “added nothing to what I teach” or “did not add anything to my message” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:7 visz rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ τοὐναντίον 1 Paul uses the phrase **But on the contrary** to introduce a contrast to the idea that the leaders in Jerusalem might have added anything to the content of his message. Use a natural way in your language for introducing a contrast. Alternate translation: “Rather” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 2:7 l5m5 rc://*/ta/man/translate/figs-explicit ἰδόντες 1 Here, the phrase **having seen** means “having understood**. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:7 vlpz rc://*/ta/man/translate/figs-activepassive πεπίστευμαι 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 entrusted me with” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:7 vlpz rc://*/ta/man/translate/figs-activepassive πεπίστευμαι 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “God entrusted me with” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:7 m5e5 rc://*/ta/man/translate/figs-metonymy ἀκροβυστίας, καθὼς Πέτρος τῆς περιτομῆς 1 Paul is describing non-Jewish people by association with something they would not have had done to them, circumcision, and he is describing Jewish people by association with something they would have had done to them, circumcision. If your readers would not understand this, you could use plain language as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:8 tmva ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς, ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη 1 This entire verse is a parenthetical statement. In this verse Paul gives the reason why the leaders of the church in Jerusalem determined that Paul was authorized and commissioned by God to bring the gospel to non-Jews. Use a natural form in your language for introducing and/or expressing a parenthetical statement. 2:8 yh9s rc://*/ta/man/translate/figs-explicit ὁ 1 Here, **the one** refers to God. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:8 e5wv rc://*/ta/man/translate/figs-metonymy τῆς περιτομῆς 1 See how you translated the phrase **the circumcision** in [2:7](../02/07.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:8 n1b6 rc://*/ta/man/translate/figs-ellipsis ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “also worked in me for my apostleship to the Gentiles” or “also worked in me for apostleship to the Gentiles” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 2:9 qfp1 rc://*/ta/man/translate/figs-abstractnouns γνόντες τὴν χάριν τὴν δοθεῖσάν μοι 1 The abstract noun *grace** refers to God graciously giving Paul the task of proclaiming the gospel to non-Jews. If your language does not use an abstract noun for the idea of **grace**, you could express the same idea with an adverb such as “graciously” or “kindly,” as modeled by the UST, or you could express the meaning in some other way that is natural in your language. Alternate translation: “having understood the task that God had graciously given to me” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:9 dt40 rc://*/ta/man/translate/figs-activepassive τὴν δοθεῖσάν 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 gave” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:9 dt40 rc://*/ta/man/translate/figs-activepassive τὴν δοθεῖσάν 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “that God gave” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:9 k66v οἱ δοκοῦντες & εἶναι 1 See how you translated the phrase **the ones seeming to be** in [2:2](../02/02.md). 2:9 he6q rc://*/ta/man/translate/figs-metaphor οἱ δοκοῦντες στῦλοι εἶναι 1 Here, **pillars** refers to James, Cephas and John, who were leaders of the believers in Jerusalem. In that culture important leaders of a group were sometimes referred to as **pillars** because of the support that they provided the group. If your readers would not understand what **pillars** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:9 e5rm rc://*/ta/man/translate/translate-symaction δεξιὰς ἔδωκαν & κοινωνίας 1 Here, **gave the right hand** is an action that indicates agreement. Shaking hands indicated that they agreed with each other and were pledging to work together as ministry partners towards the same goal. Essentially, they agreed to be in fellowship and shaking each others right hand indicated this. If there is a gesture with similar meaning in your culture, you could consider using it here in your translation. (See: [[rc://*/ta/man/translate/translate-symaction]]) @@ -194,7 +194,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 2:13 urwh rc://*/ta/man/translate/figs-explicit οἱ λοιποὶ Ἰουδαῖοι 1 Here, the phrase **the rest of the Jews** refers only to the other Jewish believers who were in Antioch. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:13 nkrh rc://*/ta/man/translate/grammar-connect-logic-result ὥστε 1 Here, the phrase **so that** introduces the result of the hypocritical actions of “Cephas” (see [2:12](../02/12.md)) and **the rest of the Jews** who **joined with him**. The result was that **Barnabas was led astray by their hypocrisy**. Use a natural form in your language for introducing a result. Alternate translation: “with the result that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:13 iau6 rc://*/ta/man/translate/figs-explicit συναπήχθη αὐτῶν τῇ ὑποκρίσει 1 Here, the phrase **led astray** means to influence or convince someone to think and act in a specific way. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “was influenced by their hypocritical behavior” or “was influenced by their hypocritical behavior so that he also acted hypocritically” or “was influenced by their hypocritical behavior so that he also joined them in acting hypocritically” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:13 v4cj rc://*/ta/man/translate/figs-activepassive καὶ Βαρναβᾶς συναπήχθη αὐτῶν τῇ ὑποκρίσει 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: “they even led Barnabas astray by their hypocrisy” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:13 v4cj rc://*/ta/man/translate/figs-activepassive καὶ Βαρναβᾶς συναπήχθη αὐτῶν τῇ ὑποκρίσει 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “they even led Barnabas astray by their hypocrisy” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:13 vmkj rc://*/ta/man/translate/figs-abstractnouns αὐτῶν τῇ ὑποκρίσει 1 If your language does not use an abstract noun for the idea of **hypocrisy**, you could express the same idea with an adjective such as “hypocritical,” or you could express the meaning in some other way that is natural in your language. Alternate translation: “by their hypocritical behavior” or “by their hypocritical actions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:14 k16c rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ 1 Here, Paul uses the word **But** to introduce a contrast between his actions and the wrong actions of Cephas, Barnabas, and the other Jewish believers that he described in [2:12-13](../02/12.md). Use a natural way in your language for introducing a contrast. (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 2:14 sg53 rc://*/ta/man/translate/figs-metonymy οὐκ ὀρθοποδοῦσιν 1 Here, the word **walking** is a Jewish figure of speech which refers to how a person acts or conducts their life. In Jewish culture a person’s behavior was spoken of as if that person was walking along a path. If your readers would not understand this, you could use an equivalent expression or state the meaning using plain language. Alternate translation: “they were not acting correctly” or “they were not conducting their lives correctly” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -208,10 +208,10 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 2:15 tz45 rc://*/ta/man/translate/figs-explicit ἐξ ἐθνῶν ἁμαρτωλοί 1 The word **sinners** was used by Jews as a synonym for non-Jews because non-Jews did not have or adhere to the Law of Moses. Paul is not saying that only non-Jewish people are **sinners**. The rest of this letter will make clear that both Jews and non-Jews are sinners and need God’s forgiveness. If it would help your readers you can indicate explicitly that the term **sinners** is what Jews called non-Jews, as modeled by the UST. Alternatively you could state the meaning in plain language. Alternate translation: “non-Jews who do not have or follow the Law of Moses” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:16 vduo rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 What follows the word **But** here is in contrast to what would be naturally be expected by a Jewish person in view of [2:15](../02/15.md). Use a natural way in your language for introducing a contrast. Alternate translation: “rather” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 2:16 y3tl rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος 1 Although the term **man** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “person” or “human being” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -2:16 xhx3 rc://*/ta/man/translate/figs-activepassive δικαιοῦται & δικαιωθῶμεν & δικαιωθήσεται 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: “” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:16 xhx3 rc://*/ta/man/translate/figs-activepassive δικαιοῦται & δικαιωθῶμεν & δικαιωθήσεται 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:16 s2ys rc://*/ta/man/translate/figs-possession ἔργων νόμου -1 Paul is using the possessive form to describe what types of **works** he is referring to. He is specifically referring to works of the Mosaic law. If this is not clear in your language, you could clarify the relationship for your readers. Alternate translation: “doing the works that are commanded in the law of Moses … doing the works that are commanded in the law of Moses … doing the works that are commanded in the law of Moses” or “doing the things Moses commanded … doing the things Moses commanded … doing the things Moses commanded” or “doing the things commanded in the law of Moses … doing the things commanded in the law of Moses … doing the things commanded in the law of Moses” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:16 purc rc://*/ta/man/translate/figs-abstractnouns ἔργων νόμου -1 If your language does not use an abstract noun for the idea of **works**, you could express the same idea with a verbal form such as “obeys” or “obey”, as modeled by the UST, or you could express the meaning in some other way that is natural in your language. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:16 xgjs rc://*/ta/man/translate/grammar-collectivenouns νόμου & νόμου & νόμου -1 Here, **the law** is a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. If your language does not use singular nouns in that way, you can use a different expression. See how you translated the phrase **the law** in Romans 2:12. Alternate translation: “God’s laws” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) +2:16 xgjs rc://*/ta/man/translate/grammar-collectivenouns νόμου & νόμου & νόμου -1 Here, **the law** is a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. If your language does not use singular nouns in that way, you could use a different expression. See how you translated the phrase **the law** in Romans 2:12. Alternate translation: “God’s laws” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) 2:16 ncnt rc://*/ta/man/translate/grammar-connect-exceptions ἐὰν μὴ 1 If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “but rather only” (See: [[rc://*/ta/man/translate/grammar-connect-exceptions]]) 2:16 iivr rc://*/ta/man/translate/figs-abstractnouns πίστεως -1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a such as “believing” or “trusts”, as modeled by the UST, or you could express the meaning in some other way that is natural in your language. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:16 q4iw rc://*/ta/man/translate/figs-exclusive ἡμεῖς & δικαιωθῶμεν 1 When Paul says **we** it could be: (1) inclusive if Paul is still addressing Peter. If you decide that this verse is a continuation of the quotation that began in [2:14](../02/14.md) then **we** is inclusive both times that it occurs in this verse because Paul is still addressing Peter and would be including Peter and the Jewish Christians in Antioch. Your language may require you to mark these forms. (2) exclusive if you decide that Paul’s quotation of his words to Peter ended at the end [2:14](../02/14.md). (See: [[rc://*/ta/man/translate/figs-exclusive]]) @@ -222,25 +222,25 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 2:17 gf9q rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, Paul uses the word “But” to introduce new information into his ongoing explanation for why justification is through faith in Christ and not through obeying the Law of Moses. Here, Paul is anticipating and answering a possible objection to justification by faith. The word **But** introduces this. Use a natural form in your language for doing this. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:17 gtu7 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 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: “since” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 2:17 vnp6 rc://*/ta/man/translate/figs-explicit ζητοῦντες δικαιωθῆναι ἐν Χριστῷ 1 The phrase **justified in Christ** means “made righteous in God’s sight because of being united with Christ by believing in what he has done.” This phrase means the same thing as the phrase “justified by faith in Christ” in [2:16](../02/16.md). See how you translated the phrase “justified by faith in Christ” there and, if it would help your readers, consider stating more fully here what the phrase **to be justified in Christ** means. (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:17 m0tl rc://*/ta/man/translate/figs-activepassive δικαιωθῆναι ἐν Χριστῷ 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 did the action, Paul implies that “God” will do it. Alternate translation: “for God to justify us through our faith in Christ” or “for God to justify us because of our faith in Christ” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:17 m0tl rc://*/ta/man/translate/figs-activepassive δικαιωθῆναι ἐν Χριστῷ 1 If your language does not use the passive form in this way, you could state this 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” will do it. Alternate translation: “for God to justify us through our faith in Christ” or “for God to justify us because of our faith in Christ” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:17 q763 δικαιωθῆναι 1 See how you translated the word **justified** in [2:16](../02/016.md). 2:17 s2r8 rc://*/ta/man/translate/figs-exclusive εὑρέθημεν 1 Here, **we** could be: (1) inclusive if Paul is still addressing Peter. If you decide that this verse is a continuation of the quotation that began in [2:14](../02/14.md) then **we** is inclusive because Paul is still addressing Peter and would be including Peter and the Jewish Christians in Antioch. Your language may require you to mark these forms. (2) exclusive if you decide that Paul’s quotation of his words to Peter ended at the end [2:14](../02/14.md). (See: [[rc://*/ta/man/translate/figs-exclusive]]) 2:17 mg0h rc://*/ta/man/translate/figs-rpronouns αὐτοὶ 1 Paul uses the word **ourselves** for emphasis. Use a way that is natural in your language to indicate this emphasis. (See: [[rc://*/ta/man/translate/figs-rpronouns]]) -2:17 ph83 rc://*/ta/man/translate/figs-activepassive εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί 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 modeled by the UST. (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:17 ph83 rc://*/ta/man/translate/figs-activepassive εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:17 c1op rc://*/ta/man/translate/figs-abstractnouns ἁμαρτωλοί & ἁμαρτίας 1 If your language does not use an abstract noun for the idea of **sin** or being a sinner, you could express the meaning in some other way that is natural in your language, as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:17 qw76 rc://*/ta/man/translate/figs-rquestion ἆρα Χριστὸς ἁμαρτίας διάκονος 1 The phrase **is Christ then a minister of sin** is a rhetorical question. Paul is not asking for information, but is using the question form to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 2:17 yy9s μὴ γένοιτο 1 The expression **May it never be** gives the strongest possible negative answer to the preceding rhetorical question **is Christ a minister of sin?**. Use a natural way in your language for strongly and emphatically negating an idea. Alternate translation: “Of course, that is not true!” or “No, never!” or “No way!” 2:18 mwuo rc://*/ta/man/translate/figs-metaphor ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω 1 Paul speaks of no longer thinking it is necessary to obey all the laws of Moses as if he were destroying the law of Moses. When he speaks of rebuilding **those things** he is referring to going back again to acting like, and teaching, that it is necessary to keep the laws of Moses. Paul is saying in this verse that he would be sinning if he **again** tried to go back to living as if it was necessary to obey the laws of Moses after becoming convinced that it was not necessary to obey them in order to please God. If your readers would not understand what it means to **rebuild** or destroy in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way or you could use a simile as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:18 o7g8 rc://*/ta/man/translate/figs-abstractnouns παραβάτην 1 If your language does not use an abstract noun for the idea of **a transgressor**, you could express the meaning in some other way that is natural in your language, as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:19 wdaa rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** is introducing the reason that Paul said **May it never be” in [2:17](../02/17.md) and is also introducing information which gives support for what he said in [2:18](../02/18.md). Use a natural form for introducing a reason for something that was said prior. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -2:19 r55d rc://*/ta/man/translate/figs-metaphor ἐγὼ & διὰ νόμου νόμῳ ἀπέθανον 1 Here, the phrase, **I, through the law, died to the law** could: (1) be a metaphor in which the phrase **through the law** means “by means of the law of Moses.” The phrase **died to the law** would then refer to Paul’s new relationship to the law of Moses which he experienced when he realized that trying to obey the law of Moses was not a valid way of earning God’s approval and as a result he chose to die to the law, by which he means he was released from the power and control of the law of Moses and no longer subjected himself to it. If this might confuse your readers, you could express the meaning plainly or use a simile as modeled by the UST. Alternate translation: “I, through the law, died to being under the control of the law and am no longer subject to it” or “I, through the law, stopped being subject to the authority of the law of Moses” (2) be a metaphor in which the phrase **through the law** means “by means of the law of Moses” and the phrase **died to the law** means “considered as dead to the requirements of the law of Moses through union with Christ.” The phrase **died to the law** would then refer to believers’ vicarious death with Christ through their believing in him and their consequent union with him which they have as a result of their faith in him. If this might confuse your readers, you could express the meaning plainly or use a simile. (See [Rom 7:4](../07/04.md) and [Gal 4:4-5](../04/04.md)) Alternate translation: “I, through the law, died to the requirements of the law through my union with Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:19 r55d rc://*/ta/man/translate/figs-metaphor ἐγὼ & διὰ νόμου νόμῳ ἀπέθανον 1 Here, the phrase, **I, through the law, died to the law** could: (1) be a metaphor in which the phrase **through the law** means “by means of the law of Moses.” The phrase **died to the law** would then refer to Paul’s new relationship to the law of Moses which he experienced when he realized that trying to obey the law of Moses was not a valid way of earning God’s approval and as a result he chose to die to the law, by which he means he was released from the power and control of the law of Moses and no longer subjected himself to it. If it would be helpful in your language, you could express the meaning plainly or use a simile as modeled by the UST. Alternate translation: “I, through the law, died to being under the control of the law and am no longer subject to it” or “I, through the law, stopped being subject to the authority of the law of Moses” (2) be a metaphor in which the phrase **through the law** means “by means of the law of Moses” and the phrase **died to the law** means “considered as dead to the requirements of the law of Moses through union with Christ.” The phrase **died to the law** would then refer to believers’ vicarious death with Christ through their believing in him and their consequent union with him which they have as a result of their faith in him. If this might confuse your readers, you could express the meaning plainly or use a simile. (See [Rom 7:4](../07/04.md) and [Gal 4:4-5](../04/04.md)) Alternate translation: “I, through the law, died to the requirements of the law through my union with Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:19 zqqw διὰ νόμου 1 Alternate translation: “by means of the law” 2:19 v3t5 rc://*/ta/man/translate/grammar-collectivenouns νόμου νόμῳ 1 See how you translated the phrase **the law** in [2:16](../02/016.md). (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) 2:19 yl7y rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces a purpose clause. Paul is introducing the purpose or reason for which he **died to the law**. The purpose was **so that** he **might live to God**. 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]]) 2:19 l3r9 rc://*/ta/man/translate/figs-explicit Θεῷ ζήσω 1 The phrase **live to God** means “live for God.” If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. Alternate translation: “I might live for God” or “I might live to honor God” or “I might live to please God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:19 xg5q rc://*/ta/man/translate/figs-metaphor Χριστῷ συνεσταύρωμαι 1 The phrase **I have been crucified with Christ** is a metaphor. Paul is not saying that he literally died with Christ. Paul is using this metaphor to express the reality that as a result of his faith in Christ and the subsequent union with Christ that his faith has brought about, God now views Paul as if he had died with Christ on the cross. If your readers would not understand what it means to be **crucified with Christ** in this context, you could express the meaning in a non-figurative way or use a simile as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:19 fh2i rc://*/ta/man/translate/figs-activepassive Χριστῷ συνεσταύρωμαι 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 did the action, Paul implies that “the law” was the reason Christ had to be but to death. Roman soldiers put Jesus to death, but in context Paul is explaining that it was God’s righteous requirements given in “the law” that made it necessary for Christ to die so that people could be forgiven. (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:20 o3jk rc://*/ta/man/translate/figs-metaphor ζῶ & οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός 1 Here, the phrase **I no longer live, but Christ lives in me** is a metaphor which means that Paul no longer lives for himself and his own self-motivated purposes and desires but rather he now lets Christ’s will direct his actions. If this might confuse your readers, you could use a simile or you could express the meaning plainly as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:19 fh2i rc://*/ta/man/translate/figs-activepassive Χριστῷ συνεσταύρωμαι 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “the law” was the reason Christ had to be but to death. Roman soldiers put Jesus to death, but in context Paul is explaining that it was God’s righteous requirements given in “the law” that made it necessary for Christ to die so that people could be forgiven. (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:20 o3jk rc://*/ta/man/translate/figs-metaphor ζῶ & οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός 1 Here, the phrase **I no longer live, but Christ lives in me** is a metaphor which means that Paul no longer lives for himself and his own self-motivated purposes and desires but rather he now lets Christ’s will direct his actions. If it would be helpful in your language, you could use a simile or you could express the meaning plainly as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:20 y2qf rc://*/ta/man/translate/figs-ellipsis ὃ & νῦν ζῶ 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “that life which I now live” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 2:20 yklz rc://*/ta/man/translate/figs-synecdoche ὃ & νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ 1 Here, when Paul refers to the life he lives in his earthly body he is using his life to refer to the actions that he does while living in his body. If your readers would misunderstand this, you could use an equivalent expression from your culture or use plain language as modeled by the UST. Alternate translation: “the actions that I now do while living in my body, I do them by faith” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) 2:20 rtmc rc://*/ta/man/translate/figs-synecdoche ὃ & νῦν ζῶ ἐν σαρκί 1 Here, Paul uses the word **flesh**, which is one part of his body, to refer to his entire body. The phrase **that which I now live in the flesh** means “that life which I now live in the body” and refers to Paul’s present life on earth in his physical body. If your readers would misunderstand this, you could use an equivalent expression from your culture or plain language. Alternate translation: “that life which I now live in the body” or “that life which I now live in my body” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) @@ -249,7 +249,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 2:20 kj4p rc://*/ta/man/translate/grammar-connect-words-phrases τῇ 1 Here, Paul uses the word **that** to introduce the specific object of his **faith** which is **the Son of God** and not the law of Moses. Use a natural form to express this use of the word **that**. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 2:20 m55w rc://*/ta/man/translate/figs-explicit τοῦ ἀγαπήσαντός με 1 The phrase **the one** refers to **the Son of God**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “who is the one having loved me” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:20 by5a rc://*/ta/man/translate/figs-explicit παραδόντος ἑαυτὸν 1 The phrase **having given himself** means that Jesus gave himself as a sacrifice. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:21 tj6l rc://*/ta/man/translate/figs-litotes οὐκ ἀθετῶ 1 Here, Paul expresses a strong positive meaning by using a negative phrase, **do not**, together with a phrase, **set aside** that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I strongly affirm” or “I do uphold” (See: [[rc://*/ta/man/translate/figs-litotes]]) +2:21 tj6l rc://*/ta/man/translate/figs-litotes οὐκ ἀθετῶ 1 Here, Paul expresses a strong positive meaning by using a negative phrase, **do not**, together with a phrase, **set aside** that is the opposite of the intended meaning. If it would be helpful in your language, you can express the meaning positively. Alternate translation: “I strongly affirm” or “I do uphold” (See: [[rc://*/ta/man/translate/figs-litotes]]) 2:21 xvoq οὐκ ἀθετῶ 1 Alternate translation: “I do not ignore” or “I do not dismiss” 2:21 g5b8 rc://*/ta/man/translate/figs-abstractnouns τὴν χάριν τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea with an adverb such as “kindly”, as modeled by the UST, or you could express the meaning in some other way that is natural in your language. See how you translated the similar expression “the grace of Christ” in [1:6](../01/06.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:21 ogus rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνη 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea with an adjective such as “righteous”, as modeled by the UST, or you could express the meaning in some other way that is natural in your language. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -302,7 +302,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 3:7 rh9q rc://*/ta/man/translate/figs-explicit οἱ ἐκ πίστεως 1 Your language may require you to state the object of **faith**. Here, the phrase **by faith** is probably a shortened way of of saying “who by faith in Christ are trusting God to consider them righteous” or “who are trusting God to consider them righteous because they believe in Christ.” Here, the phrase **by faith** is equivalent or similar in meaning to the phrase “by faith in Christ” in [2:16](../02/16.md), where it occurs in the phrase “we also believed in Christ Jesus, so that we might be justified by faith in Christ.” If it would be helpful to your readers, you could indicate the meaning explicitly here. Alternate translation: “the ones who by faith in Christ are trusting God to consider them righteous” or “the ones who are trusting God to consider them righteous because they believe in Christ” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:7 kq1h rc://*/ta/man/translate/figs-metaphor υἱοί & Ἀβραὰμ 1 People who have faith in God, as Abraham did, are here spoken of as if they were Abraham’s **sons**. Paul does not mean that people who have faith in God are Abraham’s biological descendants but rather he is saying that they share a spiritual similarity to him because they believe in God, therefore Paul calls them **sons of Abraham**. If your readers would not understand what it means to be **sons of Abraham** in this context, you could express the meaning in a non-figurative way or use a simile as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:7 pq0z rc://*/ta/man/translate/figs-gendernotations υἱοί 1 Although the term **sons** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “children” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -3:8 vs1m rc://*/ta/man/translate/figs-personification προϊδοῦσα & ἡ Γραφὴ, ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ Θεὸς, προευηγγελίσατο τῷ Ἀβραὰμ 1 Here, **the Scripture** is spoken of as though it were a person who could foresee **that God would justify the Gentiles by faith** and **preach the gospel**. If this might be confusing for your readers, you could express this meaning in a non-figurative way as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-personification]]) +3:8 vs1m rc://*/ta/man/translate/figs-personification προϊδοῦσα & ἡ Γραφὴ, ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ Θεὸς, προευηγγελίσατο τῷ Ἀβραὰμ 1 Here, **the Scripture** is spoken of as though it were a person who could foresee **that God would justify the Gentiles by faith** and **preach the gospel**. If it would be helpful in your language, you could express this meaning in a non-figurative way as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-personification]]) 3:8 wws9 rc://*/ta/man/translate/figs-extrainfo ἡ Γραφὴ 1 Here, the phrase **the Scripture** could refer to: (1) The Scriptures as a whole, referring here to the entire Old Testament. If you are are using capitalization, or some other convention, to indicate when the words “Scripture” and “Scriptures” refer to the entirety of the collected writings of the Bible use that convention here. Here, “Scripture” would only refer to the Old Testament since the New Testament was still in the process of being written at this time. Most likely Paul is referring to the entire Old Testament when he says “the Scripture” here, and then when he quotes Genesis 12:3 at the end of this verse he is giving a specific example of a passage within the Old Testament that teaches **that God would justify the Gentiles by faith**. (2) just the specific scripture reference which is cited at the end of this verse, Genesis 12:3. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 3:8 ipbn δικαιοῖ 1 See how you translated the similar word “justified” in [2:16](../02/016.md). 3:8 htbq rc://*/ta/man/translate/figs-explicit ἐκ πίστεως 1 If it would be helpful to your readers, you could indicate the object of **faith** explicitly. Alternate translation: “by their faith in God” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -425,7 +425,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 3:21 iyg9 ἐν νόμου ἂν ἦν ἡ δικαιοσύνη 1 Alternate translation: “we could have become righteous by obeying that law” 3:22 smkw rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 Here, the word **But** is indicating a strong contrast between the hypothetical (and false) possibility that “the law” could make a person righteous. Paul is using the word **But** here to indicate this strong contrast and to introduce his explanation of what the law actually does. Use a natural way in your language for introducing a contrast. Alternate translation: “But rather” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 3:22 yzcp rc://*/ta/man/translate/figs-metaphor συνέκλεισεν ἡ Γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν 1 Paul speaks of **the Scripture** as though it were an authority figure who **imprisoned** people in a prison and he speaks of **sin** as though it were a jailer who keeps people imprisoned so that they cannot break free. If your readers would not understand what **imprisoned all things under sin** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -3:22 upkg rc://*/ta/man/translate/figs-personification συνέκλεισεν ἡ Γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν 1 Here, Paul speaks of **the Scripture** as though it were a person who is an authority figure who **imprisoned** people in a prison and he speaks of **sin** as though it were a jailer who keeps people imprisoned so that they cannot break free. If this might be confusing for your readers, you could express this meaning in a non-figurative way as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-personification]]) +3:22 upkg rc://*/ta/man/translate/figs-personification συνέκλεισεν ἡ Γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν 1 Here, Paul speaks of **the Scripture** as though it were a person who is an authority figure who **imprisoned** people in a prison and he speaks of **sin** as though it were a jailer who keeps people imprisoned so that they cannot break free. If it would be helpful in your language, you could express this meaning plainly, as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-personification]]) 3:22 jbn7 rc://*/ta/man/translate/figs-metonymy ἡ Γραφὴ 1 Here, the word **Scripture** could: (1) refer to all of the Old Testament scriptures. Use whatever convention you are using to indicate this. The ULT indicates when the word **Scripture** refers to the entire Bible, or the entire Old Testament, by capitalizing the word **Scripture**. (2) refer to a particular passage of Scripture such as Deuteronomy 27:26 or some other specific Old Testament passage. Alternate translation: “the scripture” 3:22 dxqc rc://*/ta/man/translate/figs-metonymy ἡ Γραφὴ 1 Paul is describing “God” doing something by association with his Word, **the Scripture**. If your readers would not understand this, you could use plain language. Alternate translation: “God” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:22 mk9g rc://*/ta/man/translate/figs-explicit τὰ πάντα 1 Here, the phrase **all things* could refer to: (1) all people. If your language requires you to indicate explicitly what **all things** refers to, you could indicate that it refers to “people,” but if your language does not require this then you could use a general expression as modeled by the ULT. Alternate translation: “all people” (2) the entire creation and the things which make up this present fallen world. See Romans 8:18-22. If you decide that this is what Paul means you should use a general phrase such as **all things** as the ULT does. (See: [[rc://en/ta/man/translate/figs-explicit]])