diff --git a/en_tn_41-MAT.tsv b/en_tn_41-MAT.tsv
index fda51101a0..ef70be0f02 100644
--- a/en_tn_41-MAT.tsv
+++ b/en_tn_41-MAT.tsv
@@ -166,7 +166,7 @@ MAT	4	24	unqn	figs-hyperbole	προσήνεγκαν αὐτῷ πάντας το
 MAT	4	24	p3nf	translate-unknown	σεληνιαζομένους	1	the epileptic	This refers to someone who goes unconscious and their body moves uncontrollably. If your readers would not be familiar with this disease, you could use the name of something like this from your language, or you could use a general expression. Alternate translation: “those who sometimes become unconscious and move uncontrollably” (See: [[rc://en/ta/man/translate/translate-unknown]])
 MAT	4	24	qk4c	translate-unknown	καὶ παραλυτικούς	1	and the paralytic	A person who is a **paralytic** is someone who is not able to use a large portion of their body due to injury or sickness. If your readers would not be familiar with this sickness, you could use the name of something like this in your language, or you could use a general expression. Alternate translation: “someone who is paralyzed” or “someone who is not able to use a large portion of their body” (See: [[rc://en/ta/man/translate/translate-unknown]])
 MAT	4	25	i9m7	translate-names	Δεκαπόλεως	1	the Decapolis	This name means “the Ten Towns.” This is the name of a region to the southeast of the Sea of Galilee. (See: [[rc://en/ta/man/translate/translate-names]])
-MAT	5	intro	awz8			0		# Matthew 5 General Notes<br><br>## Structure and formatting<br><br>Many people call the words in Matthew 5-7 the Sermon on the Mount. This is one long lesson that Jesus taught. Bibles divide this lesson into three chapters, but this can sometimes confuse the reader. If your translation divides the text into sections, be sure that the reader understands that the whole sermon is one large section.<br><br>Matthew 5:3-10, known as the Beatitudes or Blessings, has been set apart by being set farther to the right on the page than the rest of the text, with each line beginning with the word “blessed.” This way of placing the words on the page highlights the poetic form of this teaching.<br><br>Jesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.<br><br>## Special concepts in this chapter<br><br>### “His disciples”<br><br>It is possible to refer to anyone who followed Jesus as a follower or disciple. Jesus selected twelve of his followers to become his closest disciples, “the twelve disciples.” They would later become known as the apostles.<br><br>### Generic Noun Phrases<br><br>In this chapter, because Jesus is talking to a very large crowd, he often uses words such as “you”, “those”, “a person”, “someone” or other ways of speaking about people in general. He is not speaking about any particular person. This is a common practice when giving important universal teachers as Jesus is doing here. Express these phrases in a way that is natural in your language for speaking about people in general. (See: [[rc://en/ta/man/translate/figs-genericnoun]])<br><br>### The Law<br><br>Many times in this chapter, it sounds like Jesus contrasts what the law says with “but I say”. Jesus is not actually contrasting what he says with the law, but is just expanding on the meaning of the law for his listeners, to apply it to their lives. Make sure this is clear to your readers.<br>
+MAT	5	intro	awz8			0		# Matthew 5 General Notes<br><br>## Structure and formatting<br><br>Many people call the words in Matthew 5-7 the Sermon on the Mount. This is one long lesson that Jesus taught. Bibles divide this lesson into three chapters, but this can sometimes confuse the reader. If your translation divides the text into sections, be sure that the reader understands that the whole sermon is one large section.<br><br>Matthew 5:3-10, known as the Beatitudes or Blessings, has been set apart by being set farther to the right on the page than the rest of the text, with each line beginning with the word “blessed.” This way of placing the words on the page highlights the poetic form of this teaching.<br><br>Jesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.<br><br>## Special concepts in this chapter<br><br>### “His disciples”<br><br>It is possible to refer to anyone who followed Jesus as a follower or disciple. Jesus selected twelve of his followers to become his closest disciples, “the twelve disciples.” They would later become known as the apostles.<br><br>### Generic Noun Phrases<br><br>In this chapter, because Jesus is talking to a very large crowd, he often uses words such as “you”, “those”, “a person”, “someone” or other ways of speaking about people in general. He is not speaking about any particular person. This is a common practice when giving important universal teachers as Jesus is doing here. Express these phrases in a way that is natural in your language for speaking about people in general. (See: [[rc://en/ta/man/translate/figs-genericnoun]])<br><br>### The Law<br><br>Many times in this chapter, it sounds like Jesus contrasts what the law says with “but I say”. Jesus is not actually contrasting what he says with the law, but is just expanding on the meaning of the law for his listeners, to apply it to their lives. Make sure this is clear to your readers.
 MAT	5	1	c5rq	writing-newevent	δὲ	1	Connecting Statement:	This 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://en/ta/man/translate/writing-newevent]])
 MAT	5	2	q9mm	figs-idiom	ἀνοίξας τὸ στόμα αὐτοῦ	1	having opened his mouth	Here, **having opened his mouth** is an idiom meaning to speak. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “when Jesus began to speak” (See: [[rc://en/ta/man/translate/figs-idiom]])
 MAT	5	3	jhdg	figs-idiom	μακάριοι	1		The phrase **Blessed {are}** indicates that God is giving favor to people and that their situation is positive or good. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “How good it is for” (See: [[rc://en/ta/man/translate/figs-idiom]])
diff --git a/en_tn_42-MRK.tsv b/en_tn_42-MRK.tsv
index ff70093563..a6ac8346ae 100644
--- a/en_tn_42-MRK.tsv
+++ b/en_tn_42-MRK.tsv
@@ -1,6 +1,6 @@
 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-MRK	front	intro	r2f2			0		# Introduction to the Gospel of Mark\n\n## Part 1: General Introduction\n\n### Outline of the book of Mark\n\n1. Introduction (1:1-13)\n1. The ministry of Jesus in Galilee\n    * Early ministry (1:14-3:6)\n    * Jesus becomes more popular among the people (3:7-5:43)\n    * Moving away from Galilee and then returning (6:1-8:26)\n1. Progress toward Jerusalem, repeated times when Jesus predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27-10:52)\n1. Last days of ministry and preparation for final conflict in Jerusalem (11:1-13:37)\n1. The death of Christ and the empty tomb (14:1-16:8)\n\n### What is the book of Mark about?\n\nThe Gospel of Mark is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the gospels wrote about who Jesus was and what he did during his life. Mark wrote much about how Jesus suffered and died on the cross. He did this to encourage his readers who were being persecuted. Mark also explained Jewish customs and some Aramaic words. This may indicate that Mark expected most of his first readers to be Gentiles.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Mark,” or “The Gospel According to Mark.” They may also choose a title that may be clearer, such as, “The Good News about Jesus that Mark Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])\n\n### Who wrote the book of Mark?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was Mark. Mark was also known as John Mark. He was a close friend of Peter. Mark may not have witnessed what Jesus said and did. Many experts think that Peter the Apostle was the source of what Mark wrote about Jesus.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What were Jesus’ teaching methods?\n\nThe people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in similar ways to other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. Jesus often taught by telling parables, stories that teach moral lessons. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/disciple]] and [[rc://en/tw/dict/bible/kt/parable]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three of the gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the Gospels, Jesus calls himself the “Son of Man.” This phrase could mean a few things:\n\n*The phrase “son of man” can simply be describing that someone’s father is also a human being. Therefore, the person being described is literally a son of a man, or a human being.\n\n*The phrase sometimes is a reference to Daniel 7:13-14. In this passage there is a person described as a “Son of Man.” This description tells us that the person ascending to the throne of God looked like a human being. This description is different than the first because God gives this Son of Man authority forever. Therefore, the title Son of Man became a title for the Messiah.\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n### Why does Mark frequently use terms indicating short periods of time?\n\nThe Gospel of Mark uses the word “immediately” 42 times. Mark does this to make the events more exciting and vivid. It moves the reader quickly from one event to the next.\n\n### Sabbath/Sabbaths\n\nOften in the culture of the Bible, religious festivals would be written in the plural form of the word instead of a singular form. This occurs in Mark as well. In the ULT, the word should be kept plural, “Sabbaths.” This is simply for the sake of rendering the translated text as close to the original text as possible. In the UST, Sabbath it is changed to singular to make more sense of the use of the word in its context, “Sabbath.”\n\n### What are the major issues in the text of the book of Mark?\n\nSome verses found in older versions of the Bible are not included in most modern versions. Translators are advised not to include these verses. However, if there are older versions of the Bible in the translator’s region that include one or more of these verses, the translators can include them. If they are included, they should be surrounded by square brackets ([]) to indicate that they were probably not original to Mark’s Gospel.\n* “If any man has ears to hear, let him hear.” (7:16)\n* “where their worm never dies and the fire is never quenched” (9:44)\n* “where their worm never dies and the fire is never quenched” (9:46)\n* “And the scripture was fulfilled that says, ‘He was counted with the lawless ones’” (15:28)\n\nThe following passage is not found in the earliest manuscripts. Most Bibles include this passage, but modern Bibles put it in brackets ([]) or indicate in some way that this passage may not have been original to Mark’s Gospel. Translators are advised to do something similar to the modern versions of the Bible.\n* “Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who were with him, while they were mourning and weeping. They heard that he was alive and that he had been seen by her, but they did not believe. After these things he appeared in a different form to two of them, as they were walking out into the country. They went and told the rest of the disciples, but they did not believe them. Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead. He said to them, ‘Go into all the world, and preach the gospel to the entire creation. He who believes and is baptized will be saved, and he who does not believe will be condemned. These signs will go with those who believe: In my name they will cast out demons. They will speak in new languages. They will pick up snakes with their hands, and if they drink anything deadly, it will not hurt them. They will lay hands on the sick, and they will get well.’ After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God. The disciples left and preached everywhere, while the Lord worked with them and confirmed the word by the signs that went with them.” (16:9-20)\n\n(See: [[rc://en/ta/man/translate/translate-textvariants]])
-MRK	1	intro	c6ep			0		# Mark 1 General Notes<br><br>## Structure and Formatting<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 1:2-3, words from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### “You can make me clean”<br><br>Leprosy is a disease of the skin. It made a person unclean and unable to properly worship God. Jesus is capable of making people physically “clean” or healthy as well as spiritually “clean” or right with God. (See: [[rc://en/tw/dict/bible/kt/clean]])<br><br>### “The kingdom of God is near”<br><br>Scholars debate whether the “kingdom of God” was present at this time or is something that is still coming. English translations frequently use the phrase “at hand,” but this can create difficulty for translators. Other versions use the phase “is coming” and “has come near.”<br><br>## Important Figures of Speech in this Chapter<br><br>### The historic present <br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 21, 30, 37, 40 and 44. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	front	intro	r2f2			0		# Introduction to the Gospel of Mark<br><br>## Part 1: General Introduction<br><br>### Outline of the book of Mark<br><br>1. Introduction (1:1-13)<br>1. The ministry of Jesus in Galilee<br>    * Early ministry (1:14-3:6)<br>    * Jesus becomes more popular among the people (3:7-5:43)<br>    * Moving away from Galilee and then returning (6:1-8:26)<br>1. Progress toward Jerusalem, repeated times when Jesus predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27-10:52)<br>1. Last days of ministry and preparation for final conflict in Jerusalem (11:1-13:37)<br>1. The death of Christ and the empty tomb (14:1-16:8)<br><br>### What is the book of Mark about?<br><br>The Gospel of Mark is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the gospels wrote about who Jesus was and what he did during his life. Mark wrote much about how Jesus suffered and died on the cross. He did this to encourage his readers who were being persecuted. Mark also explained Jewish customs and some Aramaic words. This may indicate that Mark expected most of his first readers to be Gentiles.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “The Gospel of Mark,” or “The Gospel According to Mark.” They may also choose a title that may be clearer, such as, “The Good News about Jesus that Mark Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>### Who wrote the book of Mark?<br><br>The book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was Mark. Mark was also known as John Mark. He was a close friend of Peter. Mark may not have witnessed what Jesus said and did. Many experts think that Peter the Apostle was the source of what Mark wrote about Jesus.<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What were Jesus’ teaching methods?<br><br>The people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in similar ways to other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. Jesus often taught by telling parables, stories that teach moral lessons. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/disciple]] and [[rc://en/tw/dict/bible/kt/parable]])<br><br>## Part 3: Important Translation Issues<br><br>### What are the Synoptic Gospels?<br><br>The Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”<br><br>The texts are considered “parallel” when they are the same or almost the same among two or three of the gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.<br><br>### Why does Jesus refer to himself as the “Son of Man”?<br><br>In the Gospels, Jesus calls himself the “Son of Man.” This phrase could mean a few things:<br><br>*The phrase “son of man” can simply be describing that someone’s father is also a human being. Therefore, the person being described is literally a son of a man, or a human being.<br><br>*The phrase sometimes is a reference to Daniel 7:13-14. In this passage there is a person described as a “Son of Man.” This description tells us that the person ascending to the throne of God looked like a human being. This description is different than the first because God gives this Son of Man authority forever. Therefore, the title Son of Man became a title for the Messiah.<br><br>Translating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.<br><br>### Why does Mark frequently use terms indicating short periods of time?<br><br>The Gospel of Mark uses the word “immediately” 42 times. Mark does this to make the events more exciting and vivid. It moves the reader quickly from one event to the next.<br><br>### Sabbath/Sabbaths<br><br>Often in the culture of the Bible, religious festivals would be written in the plural form of the word instead of a singular form. This occurs in Mark as well. In the ULT, the word should be kept plural, “Sabbaths.” This is simply for the sake of rendering the translated text as close to the original text as possible. In the UST, Sabbath it is changed to singular to make more sense of the use of the word in its context, “Sabbath.”<br><br>### What are the major issues in the text of the book of Mark?<br><br>Some verses found in older versions of the Bible are not included in most modern versions. Translators are advised not to include these verses. However, if there are older versions of the Bible in the translator’s region that include one or more of these verses, the translators can include them. If they are included, they should be surrounded by square brackets ([]) to indicate that they were probably not original to Mark’s Gospel.<br>* “If any man has ears to hear, let him hear.” (7:16)<br>* “where their worm never dies and the fire is never quenched” (9:44)<br>* “where their worm never dies and the fire is never quenched” (9:46)<br>* “And the scripture was fulfilled that says, ‘He was counted with the lawless ones’” (15:28)<br><br>The following passage is not found in the earliest manuscripts. Most Bibles include this passage, but modern Bibles put it in brackets ([]) or indicate in some way that this passage may not have been original to Mark’s Gospel. Translators are advised to do something similar to the modern versions of the Bible.<br>* “Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who were with him, while they were mourning and weeping. They heard that he was alive and that he had been seen by her, but they did not believe. After these things he appeared in a different form to two of them, as they were walking out into the country. They went and told the rest of the disciples, but they did not believe them. Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead. He said to them, ‘Go into all the world, and preach the gospel to the entire creation. He who believes and is baptized will be saved, and he who does not believe will be condemned. These signs will go with those who believe: In my name they will cast out demons. They will speak in new languages. They will pick up snakes with their hands, and if they drink anything deadly, it will not hurt them. They will lay hands on the sick, and they will get well.’ After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God. The disciples left and preached everywhere, while the Lord worked with them and confirmed the word by the signs that went with them.” (16:9-20)<br><br>(See: [[rc://en/ta/man/translate/translate-textvariants]])
+MRK	1	intro	c6ep			0		# Mark 1 General Notes<br><br>## Structure and Formatting<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 1:2-3, words from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### “You can make me clean”<br><br>Leprosy is a disease of the skin. It made a person unclean and unable to properly worship God. Jesus is capable of making people physically “clean” or healthy as well as spiritually “clean” or right with God. (See: [[rc://en/tw/dict/bible/kt/clean]])<br><br>### “The kingdom of God is near”<br><br>Scholars debate whether the “kingdom of God” was present at this time or is something that is still coming. English translations frequently use the phrase “at hand,” but this can create difficulty for translators. Other versions use the phase “is coming” and “has come near.”<br><br>## Important Figures of Speech in this Chapter<br><br>### The historic present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 21, 30, 37, 40 and 44. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	1	1	kpq1	writing-newevent	ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, Υἱοῦ Θεοῦ	1		This verse introduces the reader to the history of Jesus the Messiah as told by Mark. This functions as an introduction to the entire book of Mark. Use the natural form in your language for beginning the telling of something that actually happened. (See: rc://en/ta/man/translate/writing-newevent)
 MRK	1	1	i3bc	guidelines-sonofgodprinciples	Υἱοῦ Θεοῦ	1	Son of God	**Son of God** is an important title that describes the relationship between God and Jesus. If this would be misunderstood, you could use the alternate translation: “who is God’s Son” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
 MRK	1	2	fc4t	figs-activepassive	καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ	1		If it would be misunderstood in your language, you could use an active form. Alternate translation: “Just as Isaiah the prophet wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -101,7 +101,7 @@ MRK	1	44	xhu8	figs-explicit	σεαυτὸν δεῖξον τῷ ἱερεῖ	1	s
 MRK	1	44	w6b2	figs-synecdoche	σεαυτὸν δεῖξον	1	show yourself	Here, the word **yourself** represents the skin of the leper. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “show your skin” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 MRK	1	45	i91a	figs-metaphor	ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον	1	began to proclaim often and to spread the word widely	Here, **spread the word widely** is a metaphor for telling people in many places about what had happened. If your readers would not understand what it means, you could use an equivalent metaphor from your culture. Alternate translation: “began to tell people in many places about what Jesus had done” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 MRK	1	45	z363	figs-hyperbole	πάντοθεν	1	from all sides	The word **all sides** is a hyperbole used to emphasize from how very many places the people came. If this would be misunderstood in your language, you could use an equivalent expression from your language. Alternate translation: “from all over the region” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
-MRK	2	intro	zhb5			0		# Mark 2 General Notes\n\n## Structure and Formatting\n\n1. Jesus heals the paralytic (2:1-12)\n1. Jesus tells Levi to follow him (2:13,14)\n1. The feast at Levi’s house (2:15-17)\n1. Questions about fasting (2:18-22)\n1. Picking grain on the Sabbath (2:22-28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen the people of Jesus’ time spoke of “sinners,” they were talking about people who did not obey the law of Moses and instead committed sins like stealing or sexual sins. When Jesus said that he came to call “sinners,” he meant that only people who believe that they are sinners can be his followers. This is true even if they are not what most people think of as “sinners.” (See: [[rc://en/tw/dict/bible/kt/sin]])\n\n### Fasting and Feasting\n\nPeople would fast, or not eat food for a long time, when they were sad or were showing God that they were sorry for their sins. When they were happy, like during weddings, they would have feasts, or meals where they would eat much food. (See: [[rc://en/tw/dict/bible/other/fast]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nThe Jewish leaders used rhetorical questions to show that they were angry because of what Jesus said and did and that they did not believe that he was God’s Son ([Mark 2:7](../mrk/02/07.md)). Jesus used them to show the Jewish leaders that they were arrogant ([Mark 2:25-26](./25.md)). (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### The Historic Present \n\nTo call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 7, 14, 15, 18, 25, . If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	2	intro	zhb5			0		# Mark 2 General Notes<br><br>## Structure and Formatting<br><br>1. Jesus heals the paralytic (2:1-12)<br>1. Jesus tells Levi to follow him (2:13,14)<br>1. The feast at Levi’s house (2:15-17)<br>1. Questions about fasting (2:18-22)<br>1. Picking grain on the Sabbath (2:22-28)<br><br>## Special Concepts in this Chapter<br><br>### “Sinners”<br><br>When the people of Jesus’ time spoke of “sinners,” they were talking about people who did not obey the law of Moses and instead committed sins like stealing or sexual sins. When Jesus said that he came to call “sinners,” he meant that only people who believe that they are sinners can be his followers. This is true even if they are not what most people think of as “sinners.” (See: [[rc://en/tw/dict/bible/kt/sin]])<br><br>### Fasting and Feasting<br><br>People would fast, or not eat food for a long time, when they were sad or were showing God that they were sorry for their sins. When they were happy, like during weddings, they would have feasts, or meals where they would eat much food. (See: [[rc://en/tw/dict/bible/other/fast]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>The Jewish leaders used rhetorical questions to show that they were angry because of what Jesus said and did and that they did not believe that he was God’s Son ([Mark 2:7](../mrk/02/07.md)). Jesus used them to show the Jewish leaders that they were arrogant ([Mark 2:25-26](./25.md)). (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 7, 14, 15, 18, 25, . If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	2	1	ir5j	figs-activepassive	ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν	1	it was heard that he is at home	If it would be more natural in your language, you could say this with an active form. Alternate translation: “The people there heard that he was staying at his home” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 MRK	2	1	j6pa	grammar-connect-time-background	καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ	1		The author tells us that Jesus **entered again** to remind us that he has already been in Capernaum in [1:21](../01/21.md). You could make this more explicit in your language. Use a natural way in your language for introducing background information. Alternate translation: “Jesus came a second time to the town called Capernaum” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]])
 MRK	2	1	afvi	figs-explicit	ἐν οἴκῳ ἐστίν	1		There is some debate over whose **house** this is. It could possibly be (1) Peter’s house. Peter’s house functioned as the place where Jesus always returned to when we was in the town of Capernaum. Alternate translation: “He was in Peter’s house” or (2) you could leave it generic, and not specify whose house it was. (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -166,7 +166,7 @@ MRK	2	27	s2yd	figs-ellipsis	οὐχ ὁ ἄνθρωπος διὰ τὸ Σάββ
 MRK	2	28	wgwu		ὁ Υἱὸς τοῦ Ἀνθρώπου	1		See how you translated the title **Son of Man** in [2:10](../02/10.md).
 MRK	2	28	kq1c	figs-123person	ὁ Υἱὸς τοῦ Ἀνθρώπου	1		By calling himself **the Son of Man** Jesus is referring to himself in the third person. If this is confusing in your language, you can use the first person. Alternate translation: “I, the Son of Man” (See: [[rc://en/ta/man/translate/figs-123person]])
 MRK	2	28	pwb5		ὥστε Κύριός ἐστιν ὁ Υἱὸς τοῦ Ἀνθρώπου καὶ τοῦ Σαββάτου	1		There are two major interpretations of this passage. (1) Many think that Jesus is here appealing to his heavenly authority to speak about the Sabbath day to the religious leaders. Alternate translation: “Therefore, I, the Son of Man, am Lord of the Sabbath.” (2) **son of man** is a popular title used in the Old Testament to refer to a human being. Jesus could be saying (functioning as the conclusion to the previous verse) that mankind has authority over the Sabbath, and that the Sabbath does not have authority over mankind. Alternate translation: “Therefore, mankind has authority over the Sabbath”.
-MRK	3	intro	x969			0		# Mark 3 General Notes<br><br>## Special concepts in this chapter<br><br>### Sabbath<br><br>It was against the law of Moses to do work on the Sabbath. The Pharisees believed healing a sick person on the Sabbath was “work,” so they said that Jesus did wrong when he healed a person on the Sabbath. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>### “Blasphemy against the Spirit”<br><br>No one knows for sure what actions people perform or what words they say when they commit this sin. However, they probably insult the Holy Spirit and his work. Part of the Holy Spirit’s work is to make people understand that they are sinners and that they need to have God forgive them. Therefore, anyone who does not try to stop sinning is probably committing blasphemy against the Spirit. (See: [[rc://en/tw/dict/bible/kt/blasphemy]] and [[rc://en/tw/dict/bible/kt/holyspirit]])<br><br>## Other possible translation difficulties in this chapter<br><br>### The twelve disciples<br><br>The following are the lists of the twelve disciples:<br><br>In Matthew:<br><br>Simon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.<br><br>In Mark:<br><br>Simon (Peter), Andrew, James the son of Zebedee and John the son of Zebedee (to whom he gave the name Boanerges, that is, sons of thunder), Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.<br><br>In Luke:<br><br>Simon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon (who was called the Zealot), Judas the son of James, and Judas Iscariot.<br><br>Thaddaeus is probably the same person as Jude, the son of James.<br><br>### Brothers and Sisters<br><br>Most people call those who have the same parents “brother” and “sister” and think of them as the most important people in their lives. Many people also call those with the same grandparents “brother” and “sister.” In this chapter Jesus says that the most important people to him are those who obey God. (See: [[rc://en/tw/dict/bible/kt/brother]])<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present <br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	3	intro	x969			0		# Mark 3 General Notes<br><br>## Special concepts in this chapter<br><br>### Sabbath<br><br>It was against the law of Moses to do work on the Sabbath. The Pharisees believed healing a sick person on the Sabbath was “work,” so they said that Jesus did wrong when he healed a person on the Sabbath. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>### “Blasphemy against the Spirit”<br><br>No one knows for sure what actions people perform or what words they say when they commit this sin. However, they probably insult the Holy Spirit and his work. Part of the Holy Spirit’s work is to make people understand that they are sinners and that they need to have God forgive them. Therefore, anyone who does not try to stop sinning is probably committing blasphemy against the Spirit. (See: [[rc://en/tw/dict/bible/kt/blasphemy]] and [[rc://en/tw/dict/bible/kt/holyspirit]])<br><br>## Other possible translation difficulties in this chapter<br><br>### The twelve disciples<br><br>The following are the lists of the twelve disciples:<br><br>In Matthew:<br><br>Simon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.<br><br>In Mark:<br><br>Simon (Peter), Andrew, James the son of Zebedee and John the son of Zebedee (to whom he gave the name Boanerges, that is, sons of thunder), Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.<br><br>In Luke:<br><br>Simon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon (who was called the Zealot), Judas the son of James, and Judas Iscariot.<br><br>Thaddaeus is probably the same person as Jude, the son of James.<br><br>### Brothers and Sisters<br><br>Most people call those who have the same parents “brother” and “sister” and think of them as the most important people in their lives. Many people also call those with the same grandparents “brother” and “sister.” In this chapter Jesus says that the most important people to him are those who obey God. (See: [[rc://en/tw/dict/bible/kt/brother]])<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	3	2	vr25	figs-explicit	ἵνα κατηγορήσωσιν αὐτοῦ	1	so that they might accuse him	If Jesus were to heal the man that day, the Pharisees would **accuse him** of breaking the law by the working on the Sabbath. Alternate translation: “so that they could accuse him of wrongdoing” or “so that they could accuse him of breaking the law of Moses” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	3	1	bm6z	writing-newevent	καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος, ἐξηραμμένην ἔχων τὴν χεῖρα	1		Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]])
 MRK	3	1	rn8y	writing-participants	καὶ ἦν ἐκεῖ ἄνθρωπος	1		This expression introduces a new character into the story. If your language has an expression of its own that serves this purpose, you can use it here. (See: [[rc://en/ta/man/translate/writing-participants]])
@@ -224,7 +224,7 @@ MRK	3	33	qe8c	figs-rquestion	τίς ἐστιν ἡ μήτηρ μου, καὶ 
 MRK	3	33	iu9r	translate-kinship	ἡ μήτηρ μου, καὶ οἱ ἀδελφοί μου	1		Jesus is using the words **mother** and **brother** here not referring to biological relatives, but to those whom he loves and whom obey God. (See: [[rc://en/ta/man/translate/translate-kinship]])
 MRK	3	35	dr45	figs-genericnoun	ὃς	1	whoever may do … this is	**whoever** does not refer to any specific person, but to any person who does these things. (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 MRK	3	35	yr9i	figs-metaphor	οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν	1	this is my brother, and sister, and mother	This is a metaphor that means Jesus’ disciples belong to Jesus’ spiritual family. This is more important than belonging to his physical family. Alternate translation: “that person is like a brother, sister, or mother to me” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-MRK	4	intro	f5ua			0		# Mark 4 General Notes<br><br>## Structure and formatting<br><br>Mark 4:3-10 forms one parable. The parable is explained in 4:14-23.<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 4:12, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### Parables<br><br>The parables were short stories that Jesus told so that people would easily understand the lesson he was trying to teach them. He also told the stories so that those who did not want to believe in him would not understand the truth.<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present <br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	4	intro	f5ua			0		# Mark 4 General Notes<br><br>## Structure and formatting<br><br>Mark 4:3-10 forms one parable. The parable is explained in 4:14-23.<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 4:12, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### Parables<br><br>The parables were short stories that Jesus told so that people would easily understand the lesson he was trying to teach them. He also told the stories so that those who did not want to believe in him would not understand the truth.<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	4	1	i95e	grammar-connect-logic-result	ὥστε αὐτὸν εἰς τὸ πλοῖον ἐμβάντα, καθῆσθαι ἐν τῇ θαλάσσῃ	1	the sea	Jesus **stepped into the boat** because the crowd was so big that it would have been very difficult for them all to hear him. If this would not be clear in your language, you can state this explicitly. Alternate translation: “Because the crowd was so large, Jesus went out onto a boat so the crowd could hear his teaching.” See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 MRK	4	2	h2a9		καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλά, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ	1		Mark provides this background information about Jesus’ actions to help readers understand what happens while Jesus is on the boat. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 MRK	4	3	vqh3	figs-parables	ἀκούετε! ἰδοὺ, ἐξῆλθεν ὁ σπείρων σπεῖραι	1	Listen! Behold, the sower	Jesus teaches the crowd about what happens when different people hear Jesus’ teaching. (See: [[rc://en/ta/man/translate/figs-parables]])
@@ -294,7 +294,7 @@ MRK	4	38	qtb3	figs-exclusive	ἀπολλύμεθα	1	we are perishing	The word *
 MRK	4	39	yym6	figs-doublet	σιώπα, πεφίμωσο	1	Be silent! Be still!	These two phrases are similar and used to emphasize what Jesus wanted the wind and the sea to do. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “Be calm!” (See: [[rc://en/ta/man/translate/figs-doublet]])
 MRK	4	40	w5n4	figs-rquestion	τί δειλοί ἐστε? οὔπω ἔχετε πίστιν	1	Why are you afraid? Do you not yet have faith?	Jesus asks these questions to make his disciples consider why they are **afraid** when he is with them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You should not be afraid. You need to have more faith.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 MRK	4	41	u8e1	figs-rquestion	τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ?	1	Who then is this, for even the wind and the sea obey him?	The disciples ask this question in amazement at what Jesus did. This question can be written as a statement. Alternate translation: “This man is not like ordinary men; even the wind and the sea obey him!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-MRK	5	intro	lh25			0		# Mark 5 General Notes<br><br>## Possible translation difficulties in this chapter<br><br>### “Talitha, koum”<br><br>The words **Talitha, koum** ([Mark 5:41](../mrk/05/41.md)) are from the Aramaic language. Mark writes them the way they sound and then translates them. (See: [[rc://en/ta/man/translate/translate-transliterate]])<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present <br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 7, 9, 19, 22, 23, 31, 35, 36, 38, 39, 40 and 41. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	5	intro	lh25			0		# Mark 5 General Notes<br><br>## Possible translation difficulties in this chapter<br><br>### “Talitha, koum”<br><br>The words **Talitha, koum** ([Mark 5:41](../mrk/05/41.md)) are from the Aramaic language. Mark writes them the way they sound and then translates them. (See: [[rc://en/ta/man/translate/translate-transliterate]])<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 7, 9, 19, 22, 23, 31, 35, 36, 38, 39, 40 and 41. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	5	1	fix1	writing-newevent	καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εἰς τὴν χώραν τῶν Γερασηνῶν	1	Connecting Statement:	This verse acts as an introduction to the next story. Use the natural form in your language for introducing a new event. Alternate translation: “After this, they came to the other side of the Sea of Galilee, to the region where the Geresenes lived” (See: [[rc://en/ta/man/translate/writing-newevent]])
 MRK	5	1	gt8a	figs-go	ἦλθον	1	They came	Your language may say “went” rather than came in contexts such as this. Use whichever is more natural. Alternate translation: “they went” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	5	1	vsc7	translate-names	τῶν Γερασηνῶν	1	the Gerasenes	This name refers to the people who live in Gerasa. (See: [[rc://en/ta/man/translate/translate-names]])
@@ -343,7 +343,7 @@ MRK	5	41	hx3c	translate-transliterate	ταλιθὰ, κοῦμ!	1	Talitha, koum!
 MRK	5	42	pt5t	translate-numbers	ἦν…ἐτῶν δώδεκα	1	she was 12 years of age	“she was twelve years old” (See: [[rc://en/ta/man/translate/translate-numbers]])
 MRK	5	42	m49c	translate-numbers	καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα	1		Mark includes this information to help the readers understand how it was that she immediately **rose up** and began **walking**. She was able to get up and walk because she was old enough to do so. If it would be helpful to your readers, you could indicate that explicitly. It may be helpful to make this a separate sentence. Alternate translation: “And immediately the little girl rose up and was walking. She was able to do this because she was 12 years old” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	5	43	n29k	figs-quotations	καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν	1	and he told them to give her something to eat	You can state this as a direct quote. Alternate translation: “and he told them, ‘Give her something to eat’” (See: [[rc://en/ta/man/translate/figs-quotations]])
-MRK	6	intro	kl7n			0		# Mark 6 General Notes<br><br>## Special concepts in this chapter<br><br>### “Anointed with oil”<br><br>In the ancient Near East, people would try to heal sick people by putting olive oil on them.<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present <br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, 49 and 55. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	6	intro	kl7n			0		# Mark 6 General Notes<br><br>## Special concepts in this chapter<br><br>### “Anointed with oil”<br><br>In the ancient Near East, people would try to heal sick people by putting olive oil on them.<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, 49 and 55. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	6	1	mi7z	writing-newevent	καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ	1	Connecting Statement:	This 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, Jesus and his disciples went out from there” (See: [[rc://en/ta/man/translate/writing-newevent]])
 MRK	6	1	lpci	figs-go	ἐξῆλθεν…ἔρχεται εἰς	1		Your language may say “went” rather than came in contexts such as this. Use whichever is more natural. Alternate translation: “he came out … went into” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	6	2	y4xj	figs-activepassive	τίς ἡ σοφία ἡ δοθεῖσα τούτῳ	1	what is this wisdom that has been given to him?	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: “what is this wisdom that God gave to him?” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -403,7 +403,7 @@ MRK	6	55	d9k9		περιέδραμον…ἤκουον	1	they ran throughout …
 MRK	6	56	gi6y		ἐτίθεσαν	1	they were putting	Here, **they** refers to the people. It does not refer to Jesus’ disciples.
 MRK	6	56	y6hs	figs-nominaladj	τοὺς ἀσθενοῦντας	1	the sick	This phrase refers to people. Alternate translation: “the sick people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 MRK	6	56	bqzf	figs-litany	εἰς κώμας, ἢ εἰς πόλεις, ἢ εἰς ἀγροὺς	1		Mark lists **villages**, **cities**, and **countryside** to emphasize that everywhere Jesus went, they were bringing sick people to him. Use a form in your language that someone would use to list different places. (See: [[rc://en/ta/man/translate/figs-litany]])
-MRK	7	intro	vq1j			0		# Mark 7 General Notes<br><br>## Structure and formatting<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 7:6-7, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### Hand washing<br><br>The Pharisees washed many things that were not dirty because they were trying to make God think that they were good. They washed their hands before they ate, even when their hands were not dirty. and even though the law of Moses did not say that they had to do it. Jesus told them that they were wrong and that people make God happy by thinking and doing the right things. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/clean]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “Ephphatha”<br><br>This is an Aramaic word. Mark wrote it the way it sounds using Greek letters and then explained what it means. (See: [[rc://en/ta/man/translate/translate-transliterate]])<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present <br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 18, 32, 34. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	7	intro	vq1j			0		# Mark 7 General Notes<br><br>## Structure and formatting<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 7:6-7, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### Hand washing<br><br>The Pharisees washed many things that were not dirty because they were trying to make God think that they were good. They washed their hands before they ate, even when their hands were not dirty. and even though the law of Moses did not say that they had to do it. Jesus told them that they were wrong and that people make God happy by thinking and doing the right things. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/clean]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “Ephphatha”<br><br>This is an Aramaic word. Mark wrote it the way it sounds using Greek letters and then explained what it means. (See: [[rc://en/ta/man/translate/translate-transliterate]])<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 18, 32, 34. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	7	1	b9ul	writing-newevent	καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων, ἐλθόντες ἀπὸ Ἱεροσολύμων	1d	are gathering around him	This verse 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, some Pharisees and some men who teach the Jewish laws who had come from Jerusalem gathered around Jesus” (See: [[rc://en/ta/man/translate/writing-newevent]])
 MRK	7	2	wd6i	figs-extrainfo		0	General Information:	The following verses explain the significance of this verse. Since it is explained in the following verses, you do not need to explain its meaning here. (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 MRK	7	3	mj6u	writing-background	γὰρ	1	of the elders	This verse, as well as the next verse, are added to explain to the reader why the Jewish leaders did not approve of what Jesus’ disciples were doing. Use the natural form in your language for expressing background information. Alternate translation: “They were appalled because” (See: [[rc://en/ta/man/translate/writing-background]])
@@ -450,7 +450,7 @@ MRK	7	35	yj4j	figs-activepassive	ἐλύθη ὁ δεσμὸς τῆς γλώσ
 MRK	7	35	gssm	figs-idiom	ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ	1		**the band of his tongue was released** means he was able to speak. Alternate translation: “his tongue was free and he was able to speak” or “he was able to speak” (See: [[rc://en/ta/man/translate/figs-idiom]])
 MRK	7	36	eb2y	figs-ellipsis	ὅσον…αὐτοῖς διεστέλλετο, αὐτοὶ	1	as much as he ordered them	The refers to him ordering them not to tell anyone about what he had done. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “the more he ordered them not to tell anyone” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 MRK	7	37	dh17	figs-metonymy	τοὺς κωφοὺς…ἀλάλους	1	the deaf … the mute	These refer to people. Alternate translation: “deaf people … mute people” or “people who cannot hear … people who cannot speak” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-MRK	8	intro	ry56			0		# Mark 8 General Notes<br><br>## Special concepts in this chapter<br><br>### Bread<br><br>When Jesus worked a miracle and provided bread for a large crowd of people, they probably thought about when God miraculously provided food for the people of Israel when they were in the wilderness.<br><br>Yeast is the ingredient that causes bread to become larger before it is baked. In this chapter, Jesus uses yeast as a metaphor for things that change the way people think, speak, and act. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### “Adulterous generation”<br><br>When Jesus called the people an “adulterous generation,” he was telling them that they were not faithful to God. (See: [[rc://en/tw/dict/bible/kt/faithful]] and [[rc://en/tw/dict/bible/kt/peopleofgod]])<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present <br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 6, 12, 17, 19, 20, 22, 29 and 33. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])<br><br>### Rhetorical Questions<br><br>Jesus used many rhetorical questions as a way of both teaching the disciples ([Mark 8:17-21](./17.md)) and scolding the people ([Mark 8:12](../mrk/08/12.md)). (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Paradox<br><br>A paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wants to save his life will lose it, and whoever loses his life for my sake will find it” ([Mark 8:35-37](./35.md)).
+MRK	8	intro	ry56			0		# Mark 8 General Notes<br><br>## Special concepts in this chapter<br><br>### Bread<br><br>When Jesus worked a miracle and provided bread for a large crowd of people, they probably thought about when God miraculously provided food for the people of Israel when they were in the wilderness.<br><br>Yeast is the ingredient that causes bread to become larger before it is baked. In this chapter, Jesus uses yeast as a metaphor for things that change the way people think, speak, and act. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### “Adulterous generation”<br><br>When Jesus called the people an “adulterous generation,” he was telling them that they were not faithful to God. (See: [[rc://en/tw/dict/bible/kt/faithful]] and [[rc://en/tw/dict/bible/kt/peopleofgod]])<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 6, 12, 17, 19, 20, 22, 29 and 33. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])<br><br>### Rhetorical Questions<br><br>Jesus used many rhetorical questions as a way of both teaching the disciples ([Mark 8:17-21](./17.md)) and scolding the people ([Mark 8:12](../mrk/08/12.md)). (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Paradox<br><br>A paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wants to save his life will lose it, and whoever loses his life for my sake will find it” ([Mark 8:35-37](./35.md)).
 MRK	8	1	rmd8	writing-newevent	ἐν ἐκείναις ταῖς ἡμέραις	1	In those days	This 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. (See: [[rc://en/ta/man/translate/writing-newevent]])
 MRK	8	1	sgv6	figs-extrainfo	μὴ ἐχόντων τι φάγωσιν	1	Connecting Statement:	Jesus explains following this why the crowd did not have anything to eat. Since the expression is explained in the next verse, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 MRK	8	3	u3mu	grammar-connect-condition-hypothetical	καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ	1	they will faint	Mark is using a hypothetical situation to bring to the disciples attention the dangers of making the people return home without eating. Alternate translation: “If I should send them to their houses hungry, some of them might collapse on the way home” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
@@ -551,7 +551,7 @@ MRK	9	9	q2qv	writing-pronouns	αὐτῶν	1		The first occurrence of the word *
 MRK	9	9	pdmm	writing-pronouns	διεστείλατο αὐτοῖς	1		Here, the pronoun **he** refers to Jesus. Alternate translation: “Jesus ordered them” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	9	9	w1nf	writing-pronouns	διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται	1		Here, the pronoun **them** and the second and third occurrence of the pronoun **they** all refer to Peter and James and John. Alternate translation: “Jesus ordered Peter and James and John not to tell anyone about what they had just seen” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	9	9	wter		διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται	1		Alternate translation: “Jesus ordered them not tell anyone about what they had just seen”
-MRK	9	9	t07p		ὁ Υἱὸς τοῦ Ἀνθρώπου	1		See how you translated the title **Son of Man** in [2:10](../02/10.md).\r\n\r
+MRK	9	9	t07p		ὁ Υἱὸς τοῦ Ἀνθρώπου	1		See how you translated the title **Son of Man** in [2:10](../02/10.md).
 MRK	9	9	zttm	figs-123person	ὁ Υἱὸς τοῦ Ἀνθρώπου	1		By calling himself **the Son of Man** Jesus is referring to himself in the third person. If this is confusing in your language, you can use the first person. Alternate translation: “he, the Son of Man” (See: [[rc://en/ta/man/translate/figs-123person]])
 MRK	9	9	w98g	figs-metonymy	ἐκ νεκρῶν ἀναστῇ	1	would rise from the dead	Jesus speaks figuratively in this way of coming back to life, since it involves rising out of the grave. Alternate translation: “would come back to life” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 MRK	9	10	edv3		καὶ τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς	1		Here, Mark is using the term **word** in a specific sense. Alternate translation: “And they kept the matter to themselves”
@@ -1345,7 +1345,7 @@ MRK	14	38	gt2n	figs-ellipsis	πρόθυμον	1		Jesus is leaving out some of th
 MRK	14	38	b909		ἡ…σὰρξ ἀσθενής	1		Here, the word **flesh** could: (1) include the meaning of both 2 and 3 and therefore **flesh** would refer to both the weakness of the human body and also to the deficiency of human desire and ability to do what is right. Alternate translation: “the body and your spiritual strength is weak” (2) refer to the human “body.” Alternate translation: “the body is weak” (3) refer to the sinful part of human nature that prefers to seek comfort and seek what it desires rather than obey God and do the things that please him. Alternate translation: “the sinful human nature is weak”
 MRK	14	39	l9nj		τὸν αὐτὸν λόγον εἰπών	1	having said the same thing	Alternate translation: “and said the same thing he had prayed the first time”
 MRK	14	40	zkb2	grammar-connect-logic-result	εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι	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 the three disciples eyes were weighed down, he found them sleeping” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
-MRK	14	40	bgyj	writing-pronouns	αὐτοὺς	1		Here, the pronoun **them** refers to Peter, James, and John. If it would help your readers, you could say the meaning meaning in a way that would make that clear in your language. Alternate translation: “the three disciples” (See: [[rc://en/ta/man/translate/writing-pronouns]])\n
+MRK	14	40	bgyj	writing-pronouns	αὐτοὺς	1		Here, the pronoun **them** refers to Peter, James, and John. If it would help your readers, you could say the meaning meaning in a way that would make that clear in your language. Alternate translation: “the three disciples” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	14	40	vwlx	grammar-connect-words-phrases	γὰρ	1		Here, the word **for** indicates that what follows is the reason that Jesus found the disciples sleeping. Use a natural way in your language to show this connection. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 MRK	14	40	ht2p	figs-idiom	ἦσαν…αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι	1	for their eyes were weighed down	The phrase **their eyes were weighed down** is an idiom meaning “they were very tired.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “they were very sleepy” or “they were very tired” (See: [[rc://en/ta/man/translate/figs-idiom]])
 MRK	14	40	hayg	figs-activepassive	ἦσαν…αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι	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 tiredness had caused their eyes to be weighed down” “because their sleepiness had caused their eyes to be weighed down” (See: [[rc://en/ta/man/translate/figs-activepassive]])
diff --git a/en_tn_45-ACT.tsv b/en_tn_45-ACT.tsv
index 4bb7f56b82..c2d2dc863b 100644
--- a/en_tn_45-ACT.tsv
+++ b/en_tn_45-ACT.tsv
@@ -1,5 +1,5 @@
 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-ACT	front	intro	mw28			0		# Introduction to Acts\n\n## Part 1: General Introduction\n\n### Outline of the book of Acts\n\n1. The apostles spread the good news about Jesus in Jerusalem (1:1–6:7)\n2. The church expands into Judea and Samaria (6:8–9:31)\n3. The church expands to include Gentiles (9:32–12:24)\n4. Paul goes to Asia Minor as an apostle to the Gentiles (12:25–16:5)\n5. The church expands into the middle Mediterranean area (16:6–19:20)\n6. Paul reaches Rome, but as a prisoner and after several trials (19:21–28:31)\n\nLuke makes transitional statements at 6:7, 9:31, 12:24, 16:5, and 19:20 to mark the movement from each major part of the book to the next part.\n\n### What is the book of Acts about?\n\nThe book of Acts tells the story of the early church. It relates how more and more people, from different backgrounds and in different parts of the Roman Empire, became believers in Jesus. It shows the power of the Holy Spirit helping the early Christians. The events in this book begin with the return of Jesus to heaven and they end about 30 years later.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Acts of the Apostles.” Or translators may choose a different title, for example, “The Acts of the Holy Spirit through the Apostles.”\n\n### Who wrote the book of Acts?\n\nThe author of this book does not give his own name. However, the book is dedicated to Theophilus, the same person to whom Luke dedicated his story of the life of Jesus, the Gospel of Luke. Also, in parts of this book, the author uses the word “we.” This indicates that the author traveled with Paul. Most scholars think that Luke was this person who traveled with Paul. Therefore, since early Christian times, most Christians have thought that Luke was the author of the book of Acts as well as the Gospel of Luke.\n\nLuke was a medical doctor. His way of writing shows that he was an educated man. He was probably a Gentile. He personally witnessed many of the events that he describes in the book of Acts.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the church?\n\nThe church is the community of people who believe in Jesus as their Lord and Savior. The church includes both Jewish and Gentile believers. The book of Acts shows God helping the church. It shows God doing signs and wonders to confirm the church’s testimony to Jesus, leading many people to have faith in Jesus, guiding the church about where and how to share the good news, and enabling believers to resolve conflicts and endure persecution.\n\n### The kingdom of God\n\nThe “kingdom of God” is a major concept in the book of Acts, as it is in the Gospel of Luke. This concept is very rich in meaning. It includes the idea of eternal life in the presence of God, but it also includes the idea of what the earth will be like in the future when God rules everything, and the idea of life on earth right now, when and where God’s wishes are carried out fully. The unifying concept behind all of these ideas is that of God ruling and of people embracing God’s rule over their lives. Wherever the expression “the kingdom of God” occurs, translation notes will suggest communicating the idea behind the abstract noun “kingdom” with some phrase that uses the verb “rule.” UST models this approach consistently. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])\n\n## Part 3: Important Translation Issues\n\n### Possible translation difficulties in the book of Acts\n\n### “to the same”\n\nThe phrase “to the same” occurs five times in this book (1:15, 2:1, 2:44, 2:47, 4:26). It is not entirely clear what this phrase means. In the first three instances it could mean “in the same place,” but it could also mean “in one accord,” that is, “in full agreement.” In 2:47 it seems to mean “to their group.” Paul uses the same phrase in 1 Corinthians 11:20 and 14:23, where it could mean “in the same place” or it could have the sense of full agreement and mean something like “in Christian fellowship.” That sense would fit Acts 2:47, where the phrase could be translated “to their Christian fellowship.” In 4:26 it could mean “to the same place,” but it could also mean “by agreement.” Notes will discuss the different possibilities in each case where the phrase could mean more than one thing.\n\n### “in/to/into the temple”\n\nLuke uses this phrase many times in this book, but it does not refer to the temple building itself. Only priests were allowed to enter that building, so the phrase refers to the courtyard or area around the temple. The phrase “in the porch that is called Solomon’s” in 3:11 makes it clear that Peter and John and the crowd that gathered on the occasion that chapter describes were not inside the temple building. Notes will address this phrase to explain its meaning each time it occurs in the book.\n\n### What are the major issues in the text of the book of Acts?\n\nThe following are the most significant textual issues in Acts. Notes will address them where they occur in the book.\n\nFirst, there are some verses that are found in traditional versions of the Bible, but they are not found in the most accurate ancient manuscripts of the Bible. Some modern versions put these verses in square brackets [ ]. The ULT and UST also put them in brackets. If a translation of the Bible already exists in your area, you could consider including these verses if that translation does. If there is not already a Bible translation in your area, we recommend that you indicate in some way that these verses may not be original. You could put them in brackets, for example, or in footnotes. These verses are:\n- Acts 8:37, “Philip said, ‘If you believe with all your heart, you may be baptized.’ The Ethiopian answered, ‘I believe that Jesus Christ is the Son of God.’”\n- Acts 15:34, “But it seemed good to Silas to remain there.”\n- Acts 24:6-8, “And we wanted to judge him according to our law. But Lysias, the officer, came and forcibly took him out of our hands, sending him to you.”\n- Acts 28:29, “When he had said these things, the Jews departed, having a great dispute among themselves.”\n\nSecond, in some verses, it is uncertain what the original text said. The ULT uses the first readings listed below, but it includes the second readings in footnotes. If a translation of the Bible already exists in your area, you could consider following the same reading that it does. If there is not already a Bible translation in your area, we recommend that you follow the same reading that ULT does. These verses are:\n- Acts 3:22, “the Lord our God.” Some versions read “the Lord your God,” and other versions read “the Lord God.”\n- Acts 7:46, “a dwelling for the house of Jacob.” Some versions read “for the God of Jacob.”\n- Acts 10:19, “three men. Some versions read “two men” or “some men.”\n- Acts 10:30, ““Four days ago, at this hour, I was praying at the ninth {hour} in my house.” Some versions read, “From the fourth day until this hour, I was fasting, and at the ninth hour I was praying in my house.”\n- Acts 12:25, “They returned from Jerusalem.” Some versions read, “They returned to Jerusalem” (or “to there”).\n- Acts 13:18, “he put up with them.” Some versions read, “he cared for them.”\n- Acts 15:17-18, “This is what the Lord says, who has done these things that have been known from ancient times.” Some older versions read, “This is what the Lord says, to whom are known all his deeds from ancient times.”\n\n(See: [[rc://en/ta/man/translate/translate-textvariants]])
+ACT	front	intro	mw28			0		# Introduction to Acts<br><br>## Part 1: General Introduction<br><br>### Outline of the book of Acts<br><br>1. The apostles spread the good news about Jesus in Jerusalem (1:1–6:7)<br>2. The church expands into Judea and Samaria (6:8–9:31)<br>3. The church expands to include Gentiles (9:32–12:24)<br>4. Paul goes to Asia Minor as an apostle to the Gentiles (12:25–16:5)<br>5. The church expands into the middle Mediterranean area (16:6–19:20)<br>6. Paul reaches Rome, but as a prisoner and after several trials (19:21–28:31)<br><br>Luke makes transitional statements at 6:7, 9:31, 12:24, 16:5, and 19:20 to mark the movement from each major part of the book to the next part.<br><br>### What is the book of Acts about?<br><br>The book of Acts tells the story of the early church. It relates how more and more people, from different backgrounds and in different parts of the Roman Empire, became believers in Jesus. It shows the power of the Holy Spirit helping the early Christians. The events in this book begin with the return of Jesus to heaven and they end about 30 years later.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “The Acts of the Apostles.” Or translators may choose a different title, for example, “The Acts of the Holy Spirit through the Apostles.”<br><br>### Who wrote the book of Acts?<br><br>The author of this book does not give his own name. However, the book is dedicated to Theophilus, the same person to whom Luke dedicated his story of the life of Jesus, the Gospel of Luke. Also, in parts of this book, the author uses the word “we.” This indicates that the author traveled with Paul. Most scholars think that Luke was this person who traveled with Paul. Therefore, since early Christian times, most Christians have thought that Luke was the author of the book of Acts as well as the Gospel of Luke.<br><br>Luke was a medical doctor. His way of writing shows that he was an educated man. He was probably a Gentile. He personally witnessed many of the events that he describes in the book of Acts.<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What is the church?<br><br>The church is the community of people who believe in Jesus as their Lord and Savior. The church includes both Jewish and Gentile believers. The book of Acts shows God helping the church. It shows God doing signs and wonders to confirm the church’s testimony to Jesus, leading many people to have faith in Jesus, guiding the church about where and how to share the good news, and enabling believers to resolve conflicts and endure persecution.<br><br>### The kingdom of God<br><br>The “kingdom of God” is a major concept in the book of Acts, as it is in the Gospel of Luke. This concept is very rich in meaning. It includes the idea of eternal life in the presence of God, but it also includes the idea of what the earth will be like in the future when God rules everything, and the idea of life on earth right now, when and where God’s wishes are carried out fully. The unifying concept behind all of these ideas is that of God ruling and of people embracing God’s rule over their lives. Wherever the expression “the kingdom of God” occurs, translation notes will suggest communicating the idea behind the abstract noun “kingdom” with some phrase that uses the verb “rule.” UST models this approach consistently. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br><br>## Part 3: Important Translation Issues<br><br>### Possible translation difficulties in the book of Acts<br><br>### “to the same”<br><br>The phrase “to the same” occurs five times in this book (1:15, 2:1, 2:44, 2:47, 4:26). It is not entirely clear what this phrase means. In the first three instances it could mean “in the same place,” but it could also mean “in one accord,” that is, “in full agreement.” In 2:47 it seems to mean “to their group.” Paul uses the same phrase in 1 Corinthians 11:20 and 14:23, where it could mean “in the same place” or it could have the sense of full agreement and mean something like “in Christian fellowship.” That sense would fit Acts 2:47, where the phrase could be translated “to their Christian fellowship.” In 4:26 it could mean “to the same place,” but it could also mean “by agreement.” Notes will discuss the different possibilities in each case where the phrase could mean more than one thing.<br><br>### “in/to/into the temple”<br><br>Luke uses this phrase many times in this book, but it does not refer to the temple building itself. Only priests were allowed to enter that building, so the phrase refers to the courtyard or area around the temple. The phrase “in the porch that is called Solomon’s” in 3:11 makes it clear that Peter and John and the crowd that gathered on the occasion that chapter describes were not inside the temple building. Notes will address this phrase to explain its meaning each time it occurs in the book.<br><br>### What are the major issues in the text of the book of Acts?<br><br>The following are the most significant textual issues in Acts. Notes will address them where they occur in the book.<br><br>First, there are some verses that are found in traditional versions of the Bible, but they are not found in the most accurate ancient manuscripts of the Bible. Some modern versions put these verses in square brackets [ ]. The ULT and UST also put them in brackets. If a translation of the Bible already exists in your area, you could consider including these verses if that translation does. If there is not already a Bible translation in your area, we recommend that you indicate in some way that these verses may not be original. You could put them in brackets, for example, or in footnotes. These verses are:<br>- Acts 8:37, “Philip said, ‘If you believe with all your heart, you may be baptized.’ The Ethiopian answered, ‘I believe that Jesus Christ is the Son of God.’”<br>- Acts 15:34, “But it seemed good to Silas to remain there.”<br>- Acts 24:6-8, “And we wanted to judge him according to our law. But Lysias, the officer, came and forcibly took him out of our hands, sending him to you.”<br>- Acts 28:29, “When he had said these things, the Jews departed, having a great dispute among themselves.”<br><br>Second, in some verses, it is uncertain what the original text said. The ULT uses the first readings listed below, but it includes the second readings in footnotes. If a translation of the Bible already exists in your area, you could consider following the same reading that it does. If there is not already a Bible translation in your area, we recommend that you follow the same reading that ULT does. These verses are:<br>- Acts 3:22, “the Lord our God.” Some versions read “the Lord your God,” and other versions read “the Lord God.”<br>- Acts 7:46, “a dwelling for the house of Jacob.” Some versions read “for the God of Jacob.”<br>- Acts 10:19, “three men. Some versions read “two men” or “some men.”<br>- Acts 10:30, ““Four days ago, at this hour, I was praying at the ninth {hour} in my house.” Some versions read, “From the fourth day until this hour, I was fasting, and at the ninth hour I was praying in my house.”<br>- Acts 12:25, “They returned from Jerusalem.” Some versions read, “They returned to Jerusalem” (or “to there”).<br>- Acts 13:18, “he put up with them.” Some versions read, “he cared for them.”<br>- Acts 15:17-18, “This is what the Lord says, who has done these things that have been known from ancient times.” Some older versions read, “This is what the Lord says, to whom are known all his deeds from ancient times.”<br><br>(See: [[rc://en/ta/man/translate/translate-textvariants]])
 ACT	1	intro	vyg9			0		# Acts 1 General Notes<br><br>## Structure and formatting<br><br>The UST has set the words “Dear Theophilus” apart from the other words. This is because English speakers often start letters this way. You may want to start this book in the way that people start letters in your culture.<br><br>Some translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the two quotations from the book of Psalms in 1:20.<br><br>## Special concepts in this chapter<br><br>### The Ascension<br><br>This chapter records an event that is commonly known as the “Ascension.” That word describes how Jesus returned to heaven after he became alive again. In the future he will come back to earth again, and his return to earth is known as his “Second Coming.” (See: [[rc://en/tw/dict/bible/kt/heaven]] and [[rc://en/tw/dict/bible/kt/resurrection]])<br><br>### Baptism<br><br>Luke uses the word “baptize” with two different meanings in [1:5](../01/05.md). In the first instance, it refers literally to the water baptism of John. In the second instance, it refers figuratively to people being filled with the Holy Spirit. Luke uses the term “filled” to mean this same thing in [2:4](../02/04.md). (See: [[rc://en/tw/dict/bible/kt/baptize]])<br><br>### “He spoke things concerning the kingdom of God”<br><br>Some scholars believe that when Jesus spoke “things concerning the kingdom of God,” as Luke describes in [1:3](../01/03.md), he explained to the disciples why the kingdom of God had not come while he was on earth the first time. Other scholars believe that the kingdom of God did begin while Jesus was on earth and that Jesus explained that it had come in a form different from the one the disciples had expected. Since Christians hold different views about the kingdom of God coming, translators should be careful to avoid letting how they understand that issue affect how they translate this verse.<br><br>## Possible translation difficulties in this chapter<br><br>### Long sentence<br><br>As was common in compositions of this time, for stylistic purposes Luke begins this book with a very long sentence. It goes from the beginning of [1:1](../01/01.md) to the end of [1:3](../01/03.md). ULT represents all of this as a single sentence. It may be helpful to your readers to divide it into several sentences, as UST does.<br><br>### The details of the death of Judas<br><br>There are some differences in detail between the way Luke describes the death of Judas in the book of Acts and the way Matthew describes it in his gospel. Luke says that Judas used the money he got for betraying Jesus to buy a field; Matthew says that Judas returned the money to the Jewish leaders and that they bought the field with it. Luke says that Judas killed himself by falling onto the field from a height; Matthew says that Judas hanged himself. Luke says that the field was named the “Field of Blood” because Judas died a bloody death there; Matthew says the field was given that name because it was purchased with “blood money,” that is, money paid to ensure someone’s death.<br><br>It is possible to reconcile many of these details. For example, the body of Judas may have fallen and split open on the field if he fell when he tried to hang himself. Luke may say that Judas bought the field because the Jewish leaders would not take back the money that they had paid him, and so in a sense it was still his money when the field was purchased with it.<br><br>But it would probably be best to avoid trying to reconcile these details within your translation. For example, when Luke says in [1:18](../01/18.md) that Judas fell onto the field, instead of saying that he fell when he was trying to hang himself, you can let Luke and Matthew each tell the story the way they do. Then you can leave it up to preachers and teachers of the Bible to explain how their accounts are compatible.<br><br>### The 12 disciples<br><br>There is one small difference between the list of the 12 disciples that Matthew and Mark provide in their gospels and the list that Luke provides in his gospel and in the book of Acts.<br><br>All three writers list Simon Peter and his brother Andrew; James and John, the two sons of Zebedee; Philip, Bartholomew, Thomas, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas Iscariot. But Matthew and Mark say that the twelfth disciple was Thaddeus, while Luke says he was Judas the son of James. However, it is quite likely that Thaddeus was another name by which this other Judas was known.<br><br>Once again it is not necessary to try to reconcile these details within your translation. Specifically, in [1:13](../01/13.md) instead of saying, “Judas the son of James, who was also known as Thaddeus,” you can let each of the biblical writers tell the story in the way that they do. Then you can leave it up to preachers and teachers of the Bible to explain how their accounts are compatible.
 ACT	1	1	q9ep	figs-explicit	τὸν μὲν πρῶτον λόγον ἐποιησάμην	1	I made the first account	Luke assumes that Theophilus will know that by **the first account** he means the book that has become known as the Gospel of Luke. Since that book was not known by that title at this time, it would not be accurate to put the title in your translation as a name that Luke would have used to describe the book to Theophilus. However, you could explain this in a footnote and use another expression here. Alternate translation: “I wrote in my first volume” (See: [[rc://en/ta/man/translate/figs-explicit]])
 ACT	1	1	a000		ὦ Θεόφιλε	1	O Theophilus	Here Luke is identifying and addressing the man for whom he complied this account of the early church. Since this is like the salutation of a letter, in your translation you may wish to follow your culture’s way of identifying and greeting the addressee of a letter. UST models this by saying “Dear Theophilus” and putting the phrase at the beginning of the sentence.
@@ -858,7 +858,7 @@ ACT	5	41	lk82	figs-metonymy	ὑπὲρ τοῦ ὀνόματος	1	for the Name
 ACT	5	42	jj94	writing-endofstory	τε	1	And	Luke uses the word translated **And** to introduce information about what happened after this story as a result of the events within the story itself. Your language may have its own way of indicating how such information relates to a story. (See: [[rc://en/ta/man/translate/writing-endofstory]])
 ACT	5	42	kyp6	figs-explicit	ἐν τῷ ἱερῷ	1	in the temple	Only priests were allowed inside the temple building, so **the temple** means the courtyard around the temple. Alternate translation: “in the temple courtyard” (See: [[rc://en/ta/man/translate/figs-explicit]])
 ACT	5	42	x424	figs-litotes	οὐκ ἐπαύοντο, διδάσκοντες καὶ εὐαγγελιζόμενοι	1	they did not cease teaching and proclaiming the gospel	Luke is expressing a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “they continued to teach and to proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-litotes]])
-ACT	6	intro	z5r5			0		# Acts 6 General Notes\n\n## Structure and formatting\n\nActs [6:7](../06/07.md) is a summary statement that Luke uses to mark the end of the first major part of the book.\n\n## Special concepts in this chapter\n\n### The distribution to the widows\n\nThe believers in Jerusalem gave food every day to women whose husbands had died. All of them had been raised as Jews, but some of them spoke Hebrew and had lived mostly in Judea, while others spoke Greek and may have lived in Gentile areas. Those who gave out the food gave it to the Hebrew-speaking widows but not equally to the Greek-speaking widows. To please God, the church leaders appointed Greek-speaking men to make sure the Greek-speaking widows received their share of the food. One of these Greek-speaking men was Stephen.\n\n## Other possible translation difficulties in this chapter\n\n### “His face was like the face of an angel”\n\nNo one knows for sure what it was about Stephen’s face that was like the face of an angel, because Luke does not tell us. A note to this phrase offers one suggestion, which you may choose to follow. However, you might also decide to say only what the ULT says about this.
+ACT	6	intro	z5r5			0		# Acts 6 General Notes<br><br>## Structure and formatting<br><br>Acts [6:7](../06/07.md) is a summary statement that Luke uses to mark the end of the first major part of the book.<br><br>## Special concepts in this chapter<br><br>### The distribution to the widows<br><br>The believers in Jerusalem gave food every day to women whose husbands had died. All of them had been raised as Jews, but some of them spoke Hebrew and had lived mostly in Judea, while others spoke Greek and may have lived in Gentile areas. Those who gave out the food gave it to the Hebrew-speaking widows but not equally to the Greek-speaking widows. To please God, the church leaders appointed Greek-speaking men to make sure the Greek-speaking widows received their share of the food. One of these Greek-speaking men was Stephen.<br><br>## Other possible translation difficulties in this chapter<br><br>### “His face was like the face of an angel”<br><br>No one knows for sure what it was about Stephen’s face that was like the face of an angel, because Luke does not tell us. A note to this phrase offers one suggestion, which you may choose to follow. However, you might also decide to say only what the ULT says about this.
 ACT	6	1	f8br	writing-newevent	ἐν δὲ ταῖς ἡμέραις ταύταις	1	Now in those days	Luke uses this time reference to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]])
 ACT	6	1	cg5t	figs-idiom	ἐν…ταῖς ἡμέραις ταύταις	1	in those days	Luke is using the term **days** idiomatically to refer to a specific time. Alternate translation: “at that same time” (See: [[rc://en/ta/man/translate/figs-idiom]])
 ACT	6	1	e7vb	translate-names	τῶν Ἑλληνιστῶν	1	of the Hellenists	**Hellenists** was the name for Jews in the Roman Empire who spoke the Greek language and followed Greek customs. (See: [[rc://en/ta/man/translate/translate-names]])
@@ -916,7 +916,7 @@ ACT	6	14	c5l9	translate-names	ὁ Ναζωραῖος	1	the Nazarene	The word **
 ACT	6	14	uok4	figs-explicit	τὸν τόπον τοῦτον	1	this place	By **this place**, the false witnesses mean the temple, which they described as “the holy place” in the previous verse. Alternate translation: “this temple” (See: [[rc://en/ta/man/translate/figs-explicit]])
 ACT	6	14	vak4	figs-metonymy	τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωϋσῆς	1	the customs that Moses handed down to us	The phrase **handed down** is an idiom that refers to something that is passed from generation to generation. The false witnesses are describing how the ancestors of the Jews have passed on the teachings originally received from Moses to each successive generation. Alternate translation: “the customs that our ancestors learned from Moses and have taught each successive generation” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 ACT	6	15	k8rw	figs-simile	εἶδον τὸ πρόσωπον αὐτοῦ, ὡσεὶ πρόσωπον ἀγγέλου	1	saw his face as the face of an angel	Luke offers this comparison but he does not say specifically in what way Stephen’s face was like **the face of an angel**. However, this may mean that his face was shining brightly, since descriptions of angels in the Bible often say they were shining brightly. So you might choose to say that in your translation. Alternate translation: “saw that his face was shining brightly, like the face of an angel” (See: [[rc://en/ta/man/translate/figs-simile]])
-ACT	7	intro	p9h4			0		# Acts 7 General Notes\n\n## Structure and formatting\n\nThis chapter presents Stephen’s defense against the charges that false witnesses had made against him, as Luke describes in [6:13–14](../06/13.md). Those witnesses had said, “This man does not stop speaking words against the holy place and the law. For we have heard him say that this Jesus the Nazarene will destroy this place and change the customs that Moses handed down to us.” In response, Stephen shows that he respects the law, but he then shows how the Israelites have not kept the law. He next shows that he respects the temple, but he then explains that God does not live in temples made by people. Luke presents Stephen’s speech within the narrative setting of his trial by the Sanhedrin.\n- (v. 1) The high priest asks Stephen to answer the charges against him\n- (vv. 2–19) Stephen tells the story of the Israelites up to the time of Moses\n- (vv. 20–37) Stephen explains how Moses gave the law\n- (vv. 38–43) Stephen shows that the Israelites did not keep the law that Moses gave\n- (vv. 44–47) Stephen tells how the tabernacle and temple were built\n- (vv. 48–50) Stephen explains that God does not live in temples that people build\n- (vv. 51–54) Stephen makes his own charges against the Sanhedrin members\n- (vv. 55–60) The Sanhedrin members, enraged, execute Stephen by stoning\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 7:42–43 and 49–50.\n\nA note to 7:36–38 suggests making each of these verses a separate paragraph or using formatting in some other way to highlight the repeated phrases that Stephen uses to describe Moses.\n\nIt appears that 8:1 is part of the narrative of this chapter.\n\n## Special concepts in this chapter\n\n### “Stephen said”\n\nStephen told the history of Israel very briefly. He paid special attention to the times that the Israelites had rejected the people God had chosen to lead them. At the end of the story, he said that the Jewish leaders he was talking to had rejected Jesus just as the evil Israelites had always rejected the leaders God had appointed for them.\n\n### “Full of the Holy Spirit”\n\nThe Holy Spirit completely controlled Stephen so that he said only and all of what God wanted him to say.\n\n### Foreshadowing\n\nWhen an author speaks of something that is not important at that time but will be important later in the story, this is called foreshadowing. Luke mentions Saul in [7:58](../07/58.md), even though he is not an important person in this part of the story. This is because Saul, also known as Paul, is an important person in the rest of the Book of Acts.\n\n## Important figures of speech in this chapter\n\n### Implied information\n\nStephen was talking to Jews who knew the law of Moses well, so he did not explain things that his hearers already knew. But you may need to explain some of these things so that your readers will be able to understand what Stephen was saying. For example, you may need to make explicit that when Joseph’s brothers “sold him into Egypt” ([Acts 7:9](../act/07/09.md)), Joseph was going to be a slave in Egypt. (See: [[rc://en/ta/man/translate/figs-explicit]])\n\n### Metonymy\n\nStephen spoke of Joseph ruling “over Egypt” and over all of Pharaoh’s household. By this he meant that Joseph ruled over the people of Egypt and of the people and possessions in Pharaoh’s household. (See: [[rc://en/ta/man/translate/figs-metonymy]])\n\n## Important textual issues in this chapter\n\n### “a dwelling for the house of Jacob” (7:46)\n\nIn [7:46](../07/46.md), some ancient manuscripts read “a dwelling for the house of Jacob.” ULT follows that reading. Other ancient manuscripts read “a dwelling for the God of Jacob.” If a translation of the Bible exists in your region, you may wish to use the reading that it has. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])\n\n## Other possible translation difficulties in this chapter\n\n### Background knowledge\n\nThe Jewish leaders to whom Stephen spoke already knew much about the events he was describing. They knew what Moses had written in the book of Genesis. If the book of Genesis has not been translated into your language, it may be difficult for your readers to follow what Stephen said. It may be helpful to provide some background information, either in the text or in notes.\n\n### Reference of “our” and “you”\n\nThroughout this chapter, Stephen uses the word “our” to refer to himself and to his listeners. When he means only them, he says “you,” and “you” is plural.
+ACT	7	intro	p9h4			0		# Acts 7 General Notes<br><br>## Structure and formatting<br><br>This chapter presents Stephen’s defense against the charges that false witnesses had made against him, as Luke describes in [6:13–14](../06/13.md). Those witnesses had said, “This man does not stop speaking words against the holy place and the law. For we have heard him say that this Jesus the Nazarene will destroy this place and change the customs that Moses handed down to us.” In response, Stephen shows that he respects the law, but he then shows how the Israelites have not kept the law. He next shows that he respects the temple, but he then explains that God does not live in temples made by people. Luke presents Stephen’s speech within the narrative setting of his trial by the Sanhedrin.<br>- (v. 1) The high priest asks Stephen to answer the charges against him<br>- (vv. 2–19) Stephen tells the story of the Israelites up to the time of Moses<br>- (vv. 20–37) Stephen explains how Moses gave the law<br>- (vv. 38–43) Stephen shows that the Israelites did not keep the law that Moses gave<br>- (vv. 44–47) Stephen tells how the tabernacle and temple were built<br>- (vv. 48–50) Stephen explains that God does not live in temples that people build<br>- (vv. 51–54) Stephen makes his own charges against the Sanhedrin members<br>- (vv. 55–60) The Sanhedrin members, enraged, execute Stephen by stoning<br><br>Some 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 7:42–43 and 49–50.<br><br>A note to 7:36–38 suggests making each of these verses a separate paragraph or using formatting in some other way to highlight the repeated phrases that Stephen uses to describe Moses.<br><br>It appears that 8:1 is part of the narrative of this chapter.<br><br>## Special concepts in this chapter<br><br>### “Stephen said”<br><br>Stephen told the history of Israel very briefly. He paid special attention to the times that the Israelites had rejected the people God had chosen to lead them. At the end of the story, he said that the Jewish leaders he was talking to had rejected Jesus just as the evil Israelites had always rejected the leaders God had appointed for them.<br><br>### “Full of the Holy Spirit”<br><br>The Holy Spirit completely controlled Stephen so that he said only and all of what God wanted him to say.<br><br>### Foreshadowing<br><br>When an author speaks of something that is not important at that time but will be important later in the story, this is called foreshadowing. Luke mentions Saul in [7:58](../07/58.md), even though he is not an important person in this part of the story. This is because Saul, also known as Paul, is an important person in the rest of the Book of Acts.<br><br>## Important figures of speech in this chapter<br><br>### Implied information<br><br>Stephen was talking to Jews who knew the law of Moses well, so he did not explain things that his hearers already knew. But you may need to explain some of these things so that your readers will be able to understand what Stephen was saying. For example, you may need to make explicit that when Joseph’s brothers “sold him into Egypt” ([Acts 7:9](../act/07/09.md)), Joseph was going to be a slave in Egypt. (See: [[rc://en/ta/man/translate/figs-explicit]])<br><br>### Metonymy<br><br>Stephen spoke of Joseph ruling “over Egypt” and over all of Pharaoh’s household. By this he meant that Joseph ruled over the people of Egypt and of the people and possessions in Pharaoh’s household. (See: [[rc://en/ta/man/translate/figs-metonymy]])<br><br>## Important textual issues in this chapter<br><br>### “a dwelling for the house of Jacob” (7:46)<br><br>In [7:46](../07/46.md), some ancient manuscripts read “a dwelling for the house of Jacob.” ULT follows that reading. Other ancient manuscripts read “a dwelling for the God of Jacob.” If a translation of the Bible exists in your region, you may wish to use the reading that it has. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Background knowledge<br><br>The Jewish leaders to whom Stephen spoke already knew much about the events he was describing. They knew what Moses had written in the book of Genesis. If the book of Genesis has not been translated into your language, it may be difficult for your readers to follow what Stephen said. It may be helpful to provide some background information, either in the text or in notes.<br><br>### Reference of “our” and “you”<br><br>Throughout this chapter, Stephen uses the word “our” to refer to himself and to his listeners. When he means only them, he says “you,” and “you” is plural.
 ACT	7	1	hy9r	figs-explicit	ὁ ἀρχιερεύς	1	Connecting Statement:	Luke assumes that his readers will know that **the high priest** was there and that he asked Stephen to testify because he was a member of the Sanhedrin and its leader. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “the high priest, who was the leader of the Sanhedrin,” (See: [[rc://en/ta/man/translate/figs-explicit]])
 ACT	7	2	abc7	writing-pronouns	ὁ δὲ ἔφη	1	Then he said	The pronoun **he** refers to Stephen, not the high priest. Alternate translation: “Then Stephen said” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 ACT	7	2	zbq0	figs-idiom	ἄνδρες, ἀδελφοὶ καὶ πατέρες	1		**Men, brothers and fathers** is an idiomatic form of address. Alternate translation: “You brothers and fathers of mine” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -1192,7 +1192,7 @@ ACT	7	60	hi24	figs-idiom	ἔκραξεν φωνῇ μεγάλῃ	1		This is an i
 ACT	7	60	dfjs	figs-imperative	μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν	1		This is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “please do not hold this sin against them” (See: [[rc://en/ta/man/translate/figs-imperative]])
 ACT	7	60	tvf8	figs-doublenegatives	μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν	1	do not hold this sin against them	If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **hold … against**. Alternate translation: “forgive them for this sin” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 ACT	7	60	r9vi	figs-euphemism	ἐκοιμήθη	1	he fell asleep	Luke is describing the death of Stephen when he says **he fell asleep**. This is a polite way of referring to something unpleasant. If this would be misunderstood in your language, use a different polite way of referring to this or use plain language. Alternate translation: “he passed away” or, as in UST, “he died” (See: [[rc://en/ta/man/translate/figs-euphemism]])
-ACT	8	intro	q9d9			0		# Acts 8 General Notes\n\n## Structure and formatting\n\nThe story here shifts from Stephen to Saul.\n\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 8:32-33.\n\nThe first sentence of verse 1 ends the description of the events in chapter 7. Luke begins a new part of his history with the words “And on that day.”\n\n## Special concepts in this chapter\n\n### Receiving the Holy Spirit\n\nIn this chapter Luke speaks for the first time of people receiving the Holy Spirit ([Acts 8:15-19](../08/15.md)). The Holy Spirit had already enabled the believers to speak in tongues, to heal the sick, and to live as a community, and he had filled Stephen. But when the Jews started putting believers in prison, those believers who could leave Jerusalem did leave, and as they went, they told people about Jesus. When the people who heard about Jesus received the Holy Spirit, the church leaders knew that those people had truly become believers.\n\n### Proclaimed\n\nThis chapter, more than any other in the book of Acts, speaks of the believers proclaiming the word, proclaiming the good news, and proclaiming that Jesus is the Christ. The word “proclaim” translates a Greek word that means to tell good news about something.
+ACT	8	intro	q9d9			0		# Acts 8 General Notes<br><br>## Structure and formatting<br><br>The story here shifts from Stephen to Saul.<br><br><br>Some 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 8:32-33.<br><br>The first sentence of verse 1 ends the description of the events in chapter 7. Luke begins a new part of his history with the words “And on that day.”<br><br>## Special concepts in this chapter<br><br>### Receiving the Holy Spirit<br><br>In this chapter Luke speaks for the first time of people receiving the Holy Spirit ([Acts 8:15-19](../08/15.md)). The Holy Spirit had already enabled the believers to speak in tongues, to heal the sick, and to live as a community, and he had filled Stephen. But when the Jews started putting believers in prison, those believers who could leave Jerusalem did leave, and as they went, they told people about Jesus. When the people who heard about Jesus received the Holy Spirit, the church leaders knew that those people had truly become believers.<br><br>### Proclaimed<br><br>This chapter, more than any other in the book of Acts, speaks of the believers proclaiming the word, proclaiming the good news, and proclaiming that Jesus is the Christ. The word “proclaim” translates a Greek word that means to tell good news about something.
 ACT	8	1	ez88	writing-background	Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ	1	there began on that day a great persecution against the church that was in Jerusalem, and they all were scattered throughout the regions of Judea and Samaria, except the apostles	Luke is providing this background information to help readers understand why Saul was persecuting the church, as he relates in [8:3](../08/03.md) and in chapter 9. Use a natural way in your language for introducing background information. Alternate translation: “Now Saul approved of the Sanhedrin executing Stephen” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]])
 ACT	8	1	i1tc	writing-newevent	ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ, διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν	1		Luke uses this phrase to introduce a new event in the story, the scattering of the church and its witness beyond Jerusalem. Use the natural form in your language for introducing a new event. Alternate translation: “And so began that day a great persecution against the church” (See: [[rc://en/ta/man/translate/writing-newevent]])
 ACT	8	1	vc8x	figs-explicit	ἐν ἐκείνῃ τῇ ἡμέρᾳ	1	that day	Here, **day** is not a figurative word for “time.” Luke is referring to a specific day, the day on which Stephen was killed. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “on the day Stephen was killed,” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1346,7 +1346,7 @@ ACT	8	40	bbws	figs-activepassive	Φίλιππος…εὑρέθη εἰς Ἄζ
 ACT	8	40	arh5		διερχόμενος	1	passed through	Alternate translation: “as he passed through that area, he was”
 ACT	8	40	zfn6	figs-hyperbole	τὰς πόλεις πάσας	1	to all the cities	Luke says **all** as a generalization for emphasis. Alternate translation: “to the cities in that region” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 ACT	8	40	yf7i	grammar-connect-time-background	Ἄζωτον…Καισάρειαν	1		**Azotus** and **Caesarea** are the names of cities. (See: [[rc://en/ta/man/translate/translate-names]])
-ACT	9	intro	jm6x			0		# Acts 9 General Notes\n\n## Structure and formatting\n\nIn [9:1](../09/01.md), the story shifts back to Saul and tells about his salvation.\n\nIn [9:32](../09/32.md), the story shifts from Saul to a new part of the story about Peter.\n\nActs [9:31](../09/31.md) is a summary statement that Luke uses to mark the transition into the third major part of the book.\n\n## Special concepts in this chapter\n\n### “Letters for the synagogues in Damascus”\n\nThe “letters” Paul asked for in 9:2 were probably legal papers that permitted him to put Christians in prison. The synagogue leaders in Damascus would have obeyed the letter because it was written by the high priest. If the Romans had seen the letter, they also would have allowed Saul to persecute the Christians, because they permitted the Jews to do as they desired to people who broke their religious laws.\n\n### “The Way”\n\nNo one knows for sure who first started calling the community of Jesus’ followers “the Way.” This may be what the believers called themselves, because the Bible often speaks of a person living his life as if that person were walking on a path or “way.” If this is true, the believers were “following the way of the Lord” by living in a way that pleased God. However, in the book of Acts the term is only used by outsiders, as in 9:2, or by believers speaking to outsiders. So it could also be a term by which the community of Jesus’ followers was known outside that community.\n\n### “the church”\n\nActs 9:31 is the first use of the word **church** in the singular to refer to more than one local congregation. In that verse it refers to all the believers in all the groups throughout Judea, Galilee, and Samaria. It shows that they recognized that they all had a common identity as followers of Jesus.\n\n## Other possible translation difficulties in this chapter\n\n### What Saul saw when he met Jesus\n\nIt is clear that Saul saw a light and that it was because of this light that he “fell upon the ground.” Some people think that Saul knew that it was the Lord speaking to him without seeing a human form, because the Bible often speaks of God as being light and living in light. Other people think that later in his life he was able to say, “I have seen the Lord Jesus” because it was a human form that he saw here.
+ACT	9	intro	jm6x			0		# Acts 9 General Notes<br><br>## Structure and formatting<br><br>In [9:1](../09/01.md), the story shifts back to Saul and tells about his salvation.<br><br>In [9:32](../09/32.md), the story shifts from Saul to a new part of the story about Peter.<br><br>Acts [9:31](../09/31.md) is a summary statement that Luke uses to mark the transition into the third major part of the book.<br><br>## Special concepts in this chapter<br><br>### “Letters for the synagogues in Damascus”<br><br>The “letters” Paul asked for in 9:2 were probably legal papers that permitted him to put Christians in prison. The synagogue leaders in Damascus would have obeyed the letter because it was written by the high priest. If the Romans had seen the letter, they also would have allowed Saul to persecute the Christians, because they permitted the Jews to do as they desired to people who broke their religious laws.<br><br>### “The Way”<br><br>No one knows for sure who first started calling the community of Jesus’ followers “the Way.” This may be what the believers called themselves, because the Bible often speaks of a person living his life as if that person were walking on a path or “way.” If this is true, the believers were “following the way of the Lord” by living in a way that pleased God. However, in the book of Acts the term is only used by outsiders, as in 9:2, or by believers speaking to outsiders. So it could also be a term by which the community of Jesus’ followers was known outside that community.<br><br>### “the church”<br><br>Acts 9:31 is the first use of the word **church** in the singular to refer to more than one local congregation. In that verse it refers to all the believers in all the groups throughout Judea, Galilee, and Samaria. It shows that they recognized that they all had a common identity as followers of Jesus.<br><br>## Other possible translation difficulties in this chapter<br><br>### What Saul saw when he met Jesus<br><br>It is clear that Saul saw a light and that it was because of this light that he “fell upon the ground.” Some people think that Saul knew that it was the Lord speaking to him without seeing a human form, because the Bible often speaks of God as being light and living in light. Other people think that later in his life he was able to say, “I have seen the Lord Jesus” because it was a human form that he saw here.
 ACT	9	1	r4n5	writing-newevent	δὲ	1	General Information:	Luke uses the word translated **But** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]])
 ACT	9	1	anb6	figs-hendiadys	ἐμπνέων ἀπειλῆς καὶ φόνου εἰς	1	still speaking threats even of murder against the disciples	Luke is using the two words **threat** and **murder** together to express a single idea. The word **murder** tells what kind of **threat** Saul was making. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “making murderous threats against” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 ACT	9	1	lrre	figs-metonymy	ἐμπνέων	1		Luke is using the term **breathing** figuratively by association to mean “speaking,” since people breathe out while they speak. Alternate translation: “speaking” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -1496,7 +1496,7 @@ ACT	9	41	ex8e	figs-metonymy	τοὺς ἁγίους	1		Luke is using the term **
 ACT	9	42	nda9	figs-activepassive	γνωστὸν δὲ ἐγένετο καθ’ ὅλης τῆς Ἰόππης	1	And this became known throughout all Joppa	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People throughout all Joppa heard about this matter” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 ACT	9	43	k9ik	writing-newevent	ἐγένετο δὲ	1	Now it happened that	Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]])
 ACT	9	43	qar2	translate-unknown	βυρσεῖ	1	Simon, a tanner	A **tanner** is someone who makes leather from animal skins. If this is not an occupation that your readers would recognize or understand, you could use the name of a similar occupation in your culture that they would recognize. (See: [[rc://en/ta/man/translate/translate-unknown]])
-ACT	10	intro	ym7z			0		# Acts 10 General Notes\n\n## Structure and formatting\n\n- Verses 1-2 give background information about Cornelius. It may be helpful to begin a new sentence at the start of v. 2. (See: [[rc://en/ta/man/translate/writing-background]])\n\n- In verse 9, the story shifts away from Cornelius and tells how God prepared Peter to preach the gospel to the Gentiles.\n- In verse 24, the story brings Peter and Cornelius together.\n\n- The long sentence in verses 36-38 can be broken up into several sentences, as in the UST.\n\n## Special concepts in this chapter\n\n### Jews visiting with Gentiles\n\nThe Jews believed that they would become unclean in God’s sight if they visited or ate food with a Gentile. This was because the Pharisees had made a law against this, wanting to keep Jews from eating foods that the law of Moses said were unclean. The law of Moses did say that some foods were unclean, but it did not say that Jewish people could not visit or eat with Gentiles. (See: [[rc://en/tw/dict/bible/kt/clean]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])\n\n### Baptism and the Holy Spirit\n\nThose who were listening to Peter received the Holy Spirit even as he was speaking to them. This showed the Jewish believers that Gentiles could believe the word of God and receive the Holy Spirit just as the Jewish believers had. After that, the Gentiles were baptized.
+ACT	10	intro	ym7z			0		# Acts 10 General Notes<br><br>## Structure and formatting<br><br>- Verses 1-2 give background information about Cornelius. It may be helpful to begin a new sentence at the start of v. 2. (See: [[rc://en/ta/man/translate/writing-background]])<br><br>- In verse 9, the story shifts away from Cornelius and tells how God prepared Peter to preach the gospel to the Gentiles.<br>- In verse 24, the story brings Peter and Cornelius together.<br><br>- The long sentence in verses 36-38 can be broken up into several sentences, as in the UST.<br><br>## Special concepts in this chapter<br><br>### Jews visiting with Gentiles<br><br>The Jews believed that they would become unclean in God’s sight if they visited or ate food with a Gentile. This was because the Pharisees had made a law against this, wanting to keep Jews from eating foods that the law of Moses said were unclean. The law of Moses did say that some foods were unclean, but it did not say that Jewish people could not visit or eat with Gentiles. (See: [[rc://en/tw/dict/bible/kt/clean]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>### Baptism and the Holy Spirit<br><br>Those who were listening to Peter received the Holy Spirit even as he was speaking to them. This showed the Jewish believers that Gentiles could believe the word of God and receive the Holy Spirit just as the Jewish believers had. After that, the Gentiles were baptized.
 ACT	10	1	wtb9	writing-participants	ἀνὴρ δέ τις	1	Now there was a certain man	Luke uses this phrase to introduce a new character into the story. If your language has its own way of doing that, you can use it here in your translation. (See: [[rc://en/ta/man/translate/writing-participants]])
 ACT	10	1	h6zu	translate-names	Κορνήλιος	1		**Cornelius** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 ACT	10	1	x476	translate-unknown	ἑκατοντάρχης	1	named Cornelius, a centurion from the regiment that was called ‘Italian.’	A **centurion** was an officer in the Roman army who was in charge of a group of 100 soldiers. Such a group was called a “century.” Alternate translation: “an army officer in charge of 100 soldiers” (See: [[rc://en/ta/man/translate/translate-unknown]])
diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv
index 81fe7d95c9..98c2677568 100644
--- a/en_tn_47-1CO.tsv
+++ b/en_tn_47-1CO.tsv
@@ -1,6 +1,6 @@
 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-1CO	front	intro	e8ey			0		# Introduction to 1 Corinthians<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of 1 Corinthians<br><br>1. Opening (1:1–9)<br>2. Against divisions (1:10–4:15)<br>3. Against sexual immorality (4:16–6:20)<br>4. On abstinence (7:1–40)<br>5. On food (8:1–11:1)<br>6. On head coverings (11:2–16)<br>7. On the Lord’s Supper (11:17-34)<br>8. On spiritual gifts (12:1–14:40)<br>9. On the resurrection of the dead (15:1–58)<br>10. On the collection and visits (16:1–12)<br>11. Closing: final commands and greetings (16:13–24)<br><br>More detailed outlines for each of these sections appear in the chapter introductions.<br><br>### Who Wrote the Book of 1 Corinthians?<br><br>The author identifies himself as Paul the apostle. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Paul first visited the Corinthians during his third time traveling around the Roman Empire (see [Acts 18:1–18](../../act/18/01.md)). After that, Paul wrote this letter while he was in Ephesus ([16:8](../16/08.md)). He lived and proclaimed the gospel there for more than two years (see [Acts 19:1–10](../../act/19/01.md)), and it was sometime during those years that he wrote this letter to the Corinthians.<br><br>### What Is the Book of 1 Corinthians about?<br><br>While Paul was in Ephesus, he learned things about the Corinthians. People from “Chloe” told Paul about “factions” in the Corinthian group ([1:11](../01/11.md)), and the Corinthian believers wrote a letter to him asking questions ([7:1](../07/01.md)). Paul also mentions that he has “heard” things about what they are doing and saying (see [5:1](../05/01.md); [11:18](../11/18.md); [15:12](../15/12.md)). He may have learned these things from the people “from Chloe,” from their letter, or from other sources, such as “Stephanas and Fortunatus and Achaicus,” who visited Paul before he wrote this letter (see [16:17](../16/17.md)). Paul writes his letter in response to what he has learned about how the Corinthians are thinking and acting. He addresses multiple topics in order. You can see these topics in the outline above. Paul focuses on encouraging the Corinthian believers to remain faithful to Jesus and to behave as those who follow Jesus. <br><br>### How Should the Title of this Book Be Translated?<br><br>Translators may choose to call this book by its traditional title, “First Corinthians” or “1 Corinthians.” Or they may choose a clearer title, such as “Paul’s First Letter to the Church in Corinth” or “A First Letter to the Christians in Corinth.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What was the city of Corinth like?<br><br>Corinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea and in an important location, many travelers and traders came to buy and sell goods there. Therefore, many different kinds of people lived in the city, and there were many wealthy people. Also, people in Corinth worshiped many different gods, and their worship could include food and sexual activity. In this culture, Christians who did not participate in worshiping at least some of the many gods were often considered to be strange, and people would not want to associate with them. <br><br>### What was the issue that Paul was addressing in this letter?<br><br>Paul addresses many specific topics and issues in his letter to the Corinthian believers. These include church unity, sexual behavior, worship practices, food sacrificed to idols, spiritual gifts, and the resurrection. It is possible that all the problems that Paul wishes to correct in these areas come from one single issue in the Corinthian church. It could be that false teachers are leading the Corinthians astray, or it could be that the Corinthians are acting like everyone else in their culture, even when this is not properly following Jesus. Most likely, the Corinthians believed that they had already received all the blessings that Christians will receive when Jesus comes back to the earth. They may have also believed the false teaching that matter and physical things were less important than “spiritual” things. Whatever exactly the primary problem is, what is clear is that the Corinthians were not properly following Jesus in how they were thinking and acting, and Paul writes the letter to guide them back to faithfully following Jesus. <br><br>## Part 3: Important Translation Issues<br><br>### What does Paul mean when he talks about “wisdom” and “foolishness”?<br><br>These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Paul uses these words to contrast what humans think is wise or foolish with what God thinks is wise or foolish. By doing this, Paul wishes to keep the Corinthians from thinking in ways that other humans consider to be “wise.” Rather, he wishes them to think in ways that God considers to be “wise,” which are ways that the other humans might consider to be “foolish.”<br><br>### What does Paul mean when he talks about “knowledge”?<br><br>Paul uses “knowledge” to refer to comprehending or understanding what is true about God and the world. Paul emphasizes that no one really has “knowledge” without the help of the Holy Spirit. He also wants those who have this “knowledge” to continue to act in ways that respect and honor those who do not have the “knowledge.” In other words, he wants to convince the Corinthians that acting in love toward fellow believers is more valuable than any “knowledge.” So, Paul argues that “knowledge” is valuable, but other things are more important. <br><br>### What does Paul mean when he talks about “power” and “weakness”?<br><br>Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Paul contrasts what humans think is powerful or weak with what God thinks is powerful or weak. By doing this, Paul wishes to keep the Corinthians from acting in ways that other humans think are “powerful.” Rather, he wishes them to act in ways that God considers “powerful,” which are ways that the other humans might consider to be “weak.”<br><br>### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?<br><br>Paul uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) very frequently in this letter. 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, and 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. See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### How should “brothers” be translated?<br><br>Many times in this letter, Paul directly addresses or refers to people he calls “brothers.” Often, a direct address to the “brothers” indicates that Paul is beginning a new section. The word “brothers” refers in general to fellow believers, both male and female. Paul uses this word because he considers believers to be as closely united together as siblings in a family. Consider what word or phrase would best express both the reference to fellow believers and the idea that these fellow believers are as close as family members. (See: [[rc://en/tw/dict/bible/kt/brother]])<br><br>### How should extended metaphors be translated?<br><br>Throughout this letter, Paul uses long or extended metaphors. In [3:1–17](../03/01.md), he speaks about children, farming, construction, and temples to discuss how he and others who preach the gospel should relate to the Corinthians. In [5:6–8](../05/06.md), he uses the Jewish festival of Passover to encourage the Corinthians to behave in a certain way. In [9:9–11](../09/09.md), he uses a farming metaphor to speak about receiving money for preaching the gospel, and in [9:24–27](../09/24.md), he uses metaphors related to athletic competitions to encourage the Corinthians to behave in a certain way. In [12:12–27](../12/12.md), Paul uses the human body as an analogy and metaphor for the church. Finally, in [15:36–38](../15/36.md), [42–44](../15/42.md), Paul uses a farming metaphor to speak about the resurrection of the dead. Since these extended metaphors are a significant part of Paul’s argument in these sections, you should retain the metaphors in your translation if possible or express the idea by using an analogy. See the chapter introductions and notes for more information and translation options. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### How should rhetorical questions be translated?<br><br>Paul asks many questions in this letter. He does not asking these questions because he wants the Corinthians to provide him with information. Rather, he asks these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. If your readers would understand these kinds of questions, you should retain them in your translation. If your readers would understand these kinds of questions, you could supply the answers or express the questions as statements. See the notes on each rhetorical question for the implied answer and ways to translate the question as a statement. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### How should euphemisms be translated?<br><br>Paul uses euphemisms in multiple places in this letter, particularly when he is discussing sexual activity or death. If possible, use similar euphemisms in your translation. See the notes on each verse that has a euphemism for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### How should “you” and “we” be translated?<br><br>Throughout the letter, you should assume that “you,” “your,” and “yours” are plural and refer to the Corinthian believers unless a note specifies that the form of “you” is singular. Similarly, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul, those who work with Paul, and the Corinthian believers unless a notes specifies that the form of “we” excludes the Corinthian believers. (See: [[rc://en/ta/man/translate/figs-yousingular]] and [[rc://en/ta/man/translate/figs-exclusive]])<br><br>### What are the major issues in the text of the Book of 1 Corinthians?<br><br>In the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://en/ta/man/translate/translate-textvariants]])<br><br>* “the mystery of God” ([2:1](../02/01.md)). Some ancient manuscripts have this: “the testimony of God.”<br>* “God judges” ([5:13](../05/13.md)). Some ancient manuscripts have this: “God will judge.”<br>* “glorify God in your body” ([6:20](../06/20.md)). Some ancient manuscripts have this: “glorify God in your body and in your spirit, which belong to God.”<br>* “as under the law, not being under the law myself in order to gain those under the law” ([9:20](../09/20.md)). Some ancient manuscripts have this: “as under the law in order to gain those under the law.”<br>* “put the Lord to the test” ([10:9](../10/09.md)). Some ancient manuscripts have this: “put Christ to the test.”<br>* “and conscience—” ([10:28](../10/28.md)). Some ancient manuscripts have this: “and conscience, for the earth and everything in it belong to the Lord—”<br>* “I hand over my body so that I might boast” ([13:3](../13/03.md)). Some ancient manuscripts have this: “I hand over my body to be burned.”<br>* “let him be ignorant” ([14:38](../14/38.md)). Some ancient manuscripts have this: “he is considered ignorant.”<br>* “let us also bear” ([15:49](../15/49.md)). Some ancient manuscripts have this: “we will also bear.”<br>* “Amen” ([16:24](../15/49.md)). Some ancient manuscripts do not have “Amen.”
-1CO	1	intro	ud5y			0		# 1 Corinthians 1 General Notes\n\n## Structure and Formatting\n\n1. Opening (1:1–9)\n      * Greetings and Blessing (1:1–3)\n      * Praise and Prayer (1:4–9)\n2. Against divisions (1:10–4:15)\n      * Divisions, Leaders, and Baptism (1:10–17)\n      * Wisdom, Foolishness, and Boasting (1:18–31)\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 the words of verse 19, which are from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Disunity\n\nIn this chapter, Paul urges the Corinthians to stop dividing up into smaller groups that identify themselves with one specific leader. He mentions some of the leaders, including himself, in [1:12](../01/12.md). The Corinthians probably chose these leaders themselves, since there is no evidence that any of the people mentioned in [1:12](../01/12.md) were trying to create their own groups. People in the Corinthian church were probably trying to sound wiser or more powerful than other people, so they would choose a group and a leader and say they were better than others. Paul argues against these kinds of divisions first, and then he argues against anyone who tries to sound wiser and more powerful than others.\n\n### Wisdom and foolishness\n\nThroughout this chapter, Paul speaks of both wisdom and foolishness. These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Use words in your language that indicate these ideas. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/foolish]])\n\n### Power and weakness\n\nThroughout this chapter, Paul speaks of both power and weakness. These words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Use words in your language that indicate these ideas (See: [[rc://en/tw/dict/bible/kt/power]])\n\n## Important Figures of Speech in this Chapter\n\n### Metaphors about Christ\n\nIn this chapter, Paul says that “Christ is the power of God and the wisdom of God” ([1:24](../01/24.md)) and that Christ “was made for us wisdom from God, righteousness, and also sanctification and redemption” ([1:30](../01/30.md)). With these two verses, Paul is not saying that Christ is no longer a person and is instead these abstract ideas. Rather, Paul is speaking in this way because Christ and his work for believers include all of these abstract ideas. Christ’s work is powerful and wise, and gives those who believe in him wisdom, righteousness, sanctification, and redemption. For ways to translate these two statements, see the notes on these two verses.\n\n### Rhetorical questions\n\nPaul asks many questions in this chapter. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Positive and negative uses of “wisdom”\n\nThroughout this chapter, Paul speaks about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.\n\n### Using different perspectives\n\nSometimes, Paul speaks of God as if God were “foolish” and “weak” ([1:25](../01/25.md)) and as if he chose “foolish” and “weak” things ([1:27](../01/27.md)). Paul does not actually think that God is foolish and weak and chooses foolish and weak things. Rather, he is speaking from the perspective of normal human thinking. What God does, from a human perspective, is “weak” and “foolish.” He makes this clear in several verses. For example, in [1:26](../01/26.md), Paul says that most of the Corinthians were not wise “according to the flesh.” This is Paul’s way of saying that they were not wise according to human thinking. If possible translate the times Paul speaks from a human perspective with the same words he uses for “weakness” and “foolishness” when he speaks from God’s perspective. If it is necessary to distinguish these uses, use a word or phrase that explains which perspective Paul is using. He does this himself sometimes, and if it is necessary, you can do it in other places as well.\n\n### Information presented out of order\n\nThe ULT puts parentheses around [1:16](../01/16.md) because Paul is speaking about whom he baptized, an idea that fits logically with [1:14](../01/14.md) and not as well after [1:15](../01/15.md). Paul has remembered someone else that he baptized, and instead of going back and putting that information in [1:14](../01/14.md), he includes it in [1:16](../01/16.md), interrupting the flow of the argument. If possible, keep [1:16](../01/16.md) where it is, and use a form in your language that indicates that Paul is interrupting his argument. If there is no way to do this in your language, you could move [1:16](../01/16.md) so that it is between [1:14](../01/14.md) and [1:15](../01/15.md).
+1CO	front	intro	e8ey			0		# Introduction to 1 Corinthians<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of 1 Corinthians<br><br>1. Opening (1:1–9)<br>2. Against divisions (1:10–4:15)<br>3. Against sexual immorality (4:16–6:20)<br>4. On abstinence (7:1–40)<br>5. On food (8:1–11:1)<br>6. On head coverings (11:2–16)<br>7. On the Lord’s Supper (11:17-34)<br>8. On spiritual gifts (12:1–14:40)<br>9. On the resurrection of the dead (15:1–58)<br>10. On the collection and visits (16:1–12)<br>11. Closing: final commands and greetings (16:13–24)<br><br>More detailed outlines for each of these sections appear in the chapter introductions.<br><br>### Who Wrote the Book of 1 Corinthians?<br><br>The author identifies himself as Paul the apostle. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Paul first visited the Corinthians during his third time traveling around the Roman Empire (see [Acts 18:1–18](../../act/18/01.md)). After that, Paul wrote this letter while he was in Ephesus ([16:8](../16/08.md)). He lived and proclaimed the gospel there for more than two years (see [Acts 19:1–10](../../act/19/01.md)), and it was sometime during those years that he wrote this letter to the Corinthians.<br><br>### What Is the Book of 1 Corinthians about?<br><br>While Paul was in Ephesus, he learned things about the Corinthians. People from “Chloe” told Paul about “factions” in the Corinthian group ([1:11](../01/11.md)), and the Corinthian believers wrote a letter to him asking questions ([7:1](../07/01.md)). Paul also mentions that he has “heard” things about what they are doing and saying (see [5:1](../05/01.md); [11:18](../11/18.md); [15:12](../15/12.md)). He may have learned these things from the people “from Chloe,” from their letter, or from other sources, such as “Stephanas and Fortunatus and Achaicus,” who visited Paul before he wrote this letter (see [16:17](../16/17.md)). Paul writes his letter in response to what he has learned about how the Corinthians are thinking and acting. He addresses multiple topics in order. You can see these topics in the outline above. Paul focuses on encouraging the Corinthian believers to remain faithful to Jesus and to behave as those who follow Jesus.<br><br>### How Should the Title of this Book Be Translated?<br><br>Translators may choose to call this book by its traditional title, “First Corinthians” or “1 Corinthians.” Or they may choose a clearer title, such as “Paul’s First Letter to the Church in Corinth” or “A First Letter to the Christians in Corinth.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What was the city of Corinth like?<br><br>Corinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea and in an important location, many travelers and traders came to buy and sell goods there. Therefore, many different kinds of people lived in the city, and there were many wealthy people. Also, people in Corinth worshiped many different gods, and their worship could include food and sexual activity. In this culture, Christians who did not participate in worshiping at least some of the many gods were often considered to be strange, and people would not want to associate with them.<br><br>### What was the issue that Paul was addressing in this letter?<br><br>Paul addresses many specific topics and issues in his letter to the Corinthian believers. These include church unity, sexual behavior, worship practices, food sacrificed to idols, spiritual gifts, and the resurrection. It is possible that all the problems that Paul wishes to correct in these areas come from one single issue in the Corinthian church. It could be that false teachers are leading the Corinthians astray, or it could be that the Corinthians are acting like everyone else in their culture, even when this is not properly following Jesus. Most likely, the Corinthians believed that they had already received all the blessings that Christians will receive when Jesus comes back to the earth. They may have also believed the false teaching that matter and physical things were less important than “spiritual” things. Whatever exactly the primary problem is, what is clear is that the Corinthians were not properly following Jesus in how they were thinking and acting, and Paul writes the letter to guide them back to faithfully following Jesus.<br><br>## Part 3: Important Translation Issues<br><br>### What does Paul mean when he talks about “wisdom” and “foolishness”?<br><br>These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Paul uses these words to contrast what humans think is wise or foolish with what God thinks is wise or foolish. By doing this, Paul wishes to keep the Corinthians from thinking in ways that other humans consider to be “wise.” Rather, he wishes them to think in ways that God considers to be “wise,” which are ways that the other humans might consider to be “foolish.”<br><br>### What does Paul mean when he talks about “knowledge”?<br><br>Paul uses “knowledge” to refer to comprehending or understanding what is true about God and the world. Paul emphasizes that no one really has “knowledge” without the help of the Holy Spirit. He also wants those who have this “knowledge” to continue to act in ways that respect and honor those who do not have the “knowledge.” In other words, he wants to convince the Corinthians that acting in love toward fellow believers is more valuable than any “knowledge.” So, Paul argues that “knowledge” is valuable, but other things are more important.<br><br>### What does Paul mean when he talks about “power” and “weakness”?<br><br>Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Paul contrasts what humans think is powerful or weak with what God thinks is powerful or weak. By doing this, Paul wishes to keep the Corinthians from acting in ways that other humans think are “powerful.” Rather, he wishes them to act in ways that God considers “powerful,” which are ways that the other humans might consider to be “weak.”<br><br>### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?<br><br>Paul uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) very frequently in this letter. 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, and 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. See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### How should “brothers” be translated?<br><br>Many times in this letter, Paul directly addresses or refers to people he calls “brothers.” Often, a direct address to the “brothers” indicates that Paul is beginning a new section. The word “brothers” refers in general to fellow believers, both male and female. Paul uses this word because he considers believers to be as closely united together as siblings in a family. Consider what word or phrase would best express both the reference to fellow believers and the idea that these fellow believers are as close as family members. (See: [[rc://en/tw/dict/bible/kt/brother]])<br><br>### How should extended metaphors be translated?<br><br>Throughout this letter, Paul uses long or extended metaphors. In [3:1–17](../03/01.md), he speaks about children, farming, construction, and temples to discuss how he and others who preach the gospel should relate to the Corinthians. In [5:6–8](../05/06.md), he uses the Jewish festival of Passover to encourage the Corinthians to behave in a certain way. In [9:9–11](../09/09.md), he uses a farming metaphor to speak about receiving money for preaching the gospel, and in [9:24–27](../09/24.md), he uses metaphors related to athletic competitions to encourage the Corinthians to behave in a certain way. In [12:12–27](../12/12.md), Paul uses the human body as an analogy and metaphor for the church. Finally, in [15:36–38](../15/36.md), [42–44](../15/42.md), Paul uses a farming metaphor to speak about the resurrection of the dead. Since these extended metaphors are a significant part of Paul’s argument in these sections, you should retain the metaphors in your translation if possible or express the idea by using an analogy. See the chapter introductions and notes for more information and translation options. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### How should rhetorical questions be translated?<br><br>Paul asks many questions in this letter. He does not asking these questions because he wants the Corinthians to provide him with information. Rather, he asks these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. If your readers would understand these kinds of questions, you should retain them in your translation. If your readers would understand these kinds of questions, you could supply the answers or express the questions as statements. See the notes on each rhetorical question for the implied answer and ways to translate the question as a statement. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### How should euphemisms be translated?<br><br>Paul uses euphemisms in multiple places in this letter, particularly when he is discussing sexual activity or death. If possible, use similar euphemisms in your translation. See the notes on each verse that has a euphemism for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### How should “you” and “we” be translated?<br><br>Throughout the letter, you should assume that “you,” “your,” and “yours” are plural and refer to the Corinthian believers unless a note specifies that the form of “you” is singular. Similarly, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul, those who work with Paul, and the Corinthian believers unless a notes specifies that the form of “we” excludes the Corinthian believers. (See: [[rc://en/ta/man/translate/figs-yousingular]] and [[rc://en/ta/man/translate/figs-exclusive]])<br><br>### What are the major issues in the text of the Book of 1 Corinthians?<br><br>In the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://en/ta/man/translate/translate-textvariants]])<br><br>* “the mystery of God” ([2:1](../02/01.md)). Some ancient manuscripts have this: “the testimony of God.”<br>* “God judges” ([5:13](../05/13.md)). Some ancient manuscripts have this: “God will judge.”<br>* “glorify God in your body” ([6:20](../06/20.md)). Some ancient manuscripts have this: “glorify God in your body and in your spirit, which belong to God.”<br>* “as under the law, not being under the law myself in order to gain those under the law” ([9:20](../09/20.md)). Some ancient manuscripts have this: “as under the law in order to gain those under the law.”<br>* “put the Lord to the test” ([10:9](../10/09.md)). Some ancient manuscripts have this: “put Christ to the test.”<br>* “and conscience—” ([10:28](../10/28.md)). Some ancient manuscripts have this: “and conscience, for the earth and everything in it belong to the Lord—”<br>* “I hand over my body so that I might boast” ([13:3](../13/03.md)). Some ancient manuscripts have this: “I hand over my body to be burned.”<br>* “let him be ignorant” ([14:38](../14/38.md)). Some ancient manuscripts have this: “he is considered ignorant.”<br>* “let us also bear” ([15:49](../15/49.md)). Some ancient manuscripts have this: “we will also bear.”<br>* “Amen” ([16:24](../15/49.md)). Some ancient manuscripts do not have “Amen.”
+1CO	1	intro	ud5y			0		# 1 Corinthians 1 General Notes<br><br>## Structure and Formatting<br><br>1. Opening (1:1–9)<br>      * Greetings and Blessing (1:1–3)<br>      * Praise and Prayer (1:4–9)<br>2. Against divisions (1:10–4:15)<br>      * Divisions, Leaders, and Baptism (1:10–17)<br>      * Wisdom, Foolishness, and Boasting (1:18–31)<br><br>Some 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 words of verse 19, which are from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### Disunity<br><br>In this chapter, Paul urges the Corinthians to stop dividing up into smaller groups that identify themselves with one specific leader. He mentions some of the leaders, including himself, in [1:12](../01/12.md). The Corinthians probably chose these leaders themselves, since there is no evidence that any of the people mentioned in [1:12](../01/12.md) were trying to create their own groups. People in the Corinthian church were probably trying to sound wiser or more powerful than other people, so they would choose a group and a leader and say they were better than others. Paul argues against these kinds of divisions first, and then he argues against anyone who tries to sound wiser and more powerful than others.<br><br>### Wisdom and foolishness<br><br>Throughout this chapter, Paul speaks of both wisdom and foolishness. These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Use words in your language that indicate these ideas. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/foolish]])<br><br>### Power and weakness<br><br>Throughout this chapter, Paul speaks of both power and weakness. These words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Use words in your language that indicate these ideas (See: [[rc://en/tw/dict/bible/kt/power]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Metaphors about Christ<br><br>In this chapter, Paul says that “Christ is the power of God and the wisdom of God” ([1:24](../01/24.md)) and that Christ “was made for us wisdom from God, righteousness, and also sanctification and redemption” ([1:30](../01/30.md)). With these two verses, Paul is not saying that Christ is no longer a person and is instead these abstract ideas. Rather, Paul is speaking in this way because Christ and his work for believers include all of these abstract ideas. Christ’s work is powerful and wise, and gives those who believe in him wisdom, righteousness, sanctification, and redemption. For ways to translate these two statements, see the notes on these two verses.<br><br>### Rhetorical questions<br><br>Paul asks many questions in this chapter. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Positive and negative uses of “wisdom”<br><br>Throughout this chapter, Paul speaks about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.<br><br>### Using different perspectives<br><br>Sometimes, Paul speaks of God as if God were “foolish” and “weak” ([1:25](../01/25.md)) and as if he chose “foolish” and “weak” things ([1:27](../01/27.md)). Paul does not actually think that God is foolish and weak and chooses foolish and weak things. Rather, he is speaking from the perspective of normal human thinking. What God does, from a human perspective, is “weak” and “foolish.” He makes this clear in several verses. For example, in [1:26](../01/26.md), Paul says that most of the Corinthians were not wise “according to the flesh.” This is Paul’s way of saying that they were not wise according to human thinking. If possible translate the times Paul speaks from a human perspective with the same words he uses for “weakness” and “foolishness” when he speaks from God’s perspective. If it is necessary to distinguish these uses, use a word or phrase that explains which perspective Paul is using. He does this himself sometimes, and if it is necessary, you can do it in other places as well.<br><br>### Information presented out of order<br><br>The ULT puts parentheses around [1:16](../01/16.md) because Paul is speaking about whom he baptized, an idea that fits logically with [1:14](../01/14.md) and not as well after [1:15](../01/15.md). Paul has remembered someone else that he baptized, and instead of going back and putting that information in [1:14](../01/14.md), he includes it in [1:16](../01/16.md), interrupting the flow of the argument. If possible, keep [1:16](../01/16.md) where it is, and use a form in your language that indicates that Paul is interrupting his argument. If there is no way to do this in your language, you could move [1:16](../01/16.md) so that it is between [1:14](../01/14.md) and [1:15](../01/15.md).
 1CO	1	1	o7ie	figs-123person	Παῦλος	1		In this culture, letter writers would give their own names first, referring to themselves in the third person. If your readers would misunderstand this, you can use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “From Paul. I have been” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	1	1	e8j3	translate-names	Παῦλος	1	Paul	Here and throughout the letter, **Paul** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	1	1	qp1n	figs-activepassive	κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ	1	Sosthenes our brother	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. Paul uses the passive form here to focus on who is **called** rather than focusing on the person doing the “calling.” Alternate translation: “whom Christ Jesus called {to be} an apostle” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -177,7 +177,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	31	pfa7	figs-activepassive	γέγραπται	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. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Jeremiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	1	31	fym9	figs-imperative	ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω	1	Let the one who boasts, boast in the Lord	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could: (1) translate this one as a conditional sentence, adding “if.” Alternate translation: “If people want to boast, they should boast in the Lord” (2) translate this one using a word such as “should.” Alternate translation: “Anyone who boasts should boast in the Lord” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	1	31	mo0q	figs-idiom	ἐν Κυρίῳ καυχάσθω	1		When Paul says that someone can **boast in the Lord**, he does not mean that they are inside **the Lord**. Rather, he means that they are boasting about **the Lord** and what he has done. If your readers would misunderstand **boast in the Lord**, you could use a comparable phrase that indicates that someone is boasting about someone else. Alternate translation: “Let … boast with reference to the Lord” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	2	intro	k86p			0		# 1 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n2. Against divisions (1:10–4:15)\n      * Paul’s attitude among the Corinthians (2:1–5)\n      * The wisdom of God, revealed by the Spirit (2:6–16)\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 words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.\n\n## Special Concepts in this Chapter\n\n### Wisdom and foolishness\n\nThroughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/foolish]])\n\n### Power and weakness\n\nThroughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])\n\n### The Spirit\n\nPaul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the nonphysical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])\n\n### The Mystery\n\nPaul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])\n\n## Important Figures of Speech in this Chapter\n\n### The deep things of God\n\nIn [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The rulers of this age\n\nIn [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])\n\n### Positive and negative uses of “wisdom”\n\nJust as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.\n\n### First-person singular and plural\n\nPaul uses the first-person singular in [2:1–5](../02/01–05.md) because in these verses he speaks of his own time among the Corinthians. He switches to the first-person plural in [2:6–16](../02/06–16.md) because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In [2:6–16](../02/06–16.md), the first-person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first-person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+1CO	2	intro	k86p			0		# 1 Corinthians 2 General Notes<br><br>## Structure and Formatting<br><br>2. Against divisions (1:10–4:15)<br>      * Paul’s attitude among the Corinthians (2:1–5)<br>      * The wisdom of God, revealed by the Spirit (2:6–16)<br><br>Some 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 words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.<br><br>## Special Concepts in this Chapter<br><br>### Wisdom and foolishness<br><br>Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/foolish]])<br><br>### Power and weakness<br><br>Throughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])<br><br>### The Spirit<br><br>Paul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the nonphysical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])<br><br>### The Mystery<br><br>Paul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])<br><br>## Important Figures of Speech in this Chapter<br><br>### The deep things of God<br><br>In [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### The rulers of this age<br><br>In [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])<br><br>### Positive and negative uses of “wisdom”<br><br>Just as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.<br><br>### First-person singular and plural<br><br>Paul uses the first-person singular in [2:1–5](../02/01–05.md) because in these verses he speaks of his own time among the Corinthians. He switches to the first-person plural in [2:6–16](../02/06–16.md) because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In [2:6–16](../02/06–16.md), the first-person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first-person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	2	1	pxmq	grammar-connect-words-phrases	κἀγὼ	1		Here, **And I** introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul preaches the gospel in weak and foolish ways. If your readers would misunderstand this connection, you could express the idea with a word or phrase that introduces an example or a comparison. Alternate translation: “In the same way, I” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	1	qvj7	figs-gendernotations	ἀδελφοί	1	brothers	Although **brothers** is masculine, Paul is using it to refer to both men or women. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters”(See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	1	koh8	figs-explicitinfo	ἐλθὼν πρὸς ὑμᾶς…ἦλθον οὐ	1		Here Paul twice says that he has **come** to them. This is a structure that makes sense in Paul’s language. However, if your readers would misunderstand this repetition, you could: (1) translate the first **come** with a different word, such as “visit.” Alternate translation: “having visited you, did not come” (2) combine these two phrases. Alternate translation: “did not come to you” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
@@ -286,7 +286,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	16	wacc	figs-possession	νοῦν Κυρίου	1		Here Paul uses the possessive form to describe a **mind** that the **Lord** has or uses. If your readers would misunderstand that the **Lord** is one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that the Lord thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	16	r18k	figs-metaphor	νοῦν Χριστοῦ ἔχομεν	1		Here Paul speaks as if **we** are people who possess **the mind of Christ**. Paul means that **we** are able to understand what Christ thinks and share the same ways of thinking with him. He does not mean that we have taken Christ’s **mind** from him or that we no longer have our own **mind**. If your readers would misunderstand “having someone else’s mind,” you could express the idea with a comparable metaphor or with a verb such as “share.” Alternate translation: “think the same thoughts as Christ does” or “share in the mind of Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	2	16	pr9b	figs-possession	νοῦν Χριστοῦ	1		Here Paul uses the possessive form to describe a **mind** that **Christ** has or uses. If your readers would misunderstand that **Christ** is the one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that Christ thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	3	intro	g6ku			0		# 1 Corinthians 3 General Notes\n\n## Structure and Formatting\n\n2. Against divisions (1:10–4:15)\n    * Paul identifies the divisions (3:1–5)\n    * Farming metaphor (3:6–9a)\n    * Building metaphor (3:9b–15\n    * Temple metaphor (3:16–17)\n    * Wisdom and folly (3:18–20)\n    * All things are yours (3:21–23)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verses 19 and 20. Verse 19 quotes from Job 5:13, and verse 20 quotes from Psalm 94:11.\n\n## Special Concepts in this Chapter\n\n### Fleshly people\n\nIn [3:1–4](../03/01–04.md), Paul calls the Corinthian believers “fleshly.” In [3:3](../03/03.md), he defines “fleshly” as “walking according to men.” The word “fleshly” thus refers to people who think and behave from a merely human point of view, without thinking and behaving from God’s perspective. The opposite of “fleshly” is “spiritual,” which refers to those who think and behave by the power of the Spirit (see [3:1](../0/01.md)). (See: [[rc://en/tw/dict/bible/kt/flesh]], [[rc://en/tw/dict/bible/kt/spirit]])\n\n### Fire and judgment\n\nIn Paul’s culture, fire was commonly associated with the day when God would come to judge everyone. Paul uses this association when he makes use of the metaphor of a building. When a building catches on fire, it shows how well it was built. Similarly, when the fire of God’s judgment comes, it will show who has taught the gospel correctly. Fire fits within the metaphor of a building, but it is not just a part of that metaphor. If it is possible, retain the language of fire for God’s judgment. (See: [[rc://en/tw/dict/bible/kt/judgmentday]] and [[rc://en/tw/dict/bible/other/fire]])\n\n### Wisdom and foolishness\n\nThroughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapters one and two, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapters one and two. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/foolish]])\n\n## Important Figures of Speech in this Chapter\n\n### Infants and food metaphor\n\nIn [3:1–2](../03/01–02.md), Paul speaks as if the Corinthians are infants who were, and still are, unable to eat any solid food, but can only drink milk. By speaking about them as if they were infants, Paul wishes to tell the Corinthians that they are spiritually immature enough that they can only drink milk. Paul uses “milk” to refer to the very basic teachings about Christ, while he uses “solid food” to refer to the more advanced teachings. In translating this metaphor, use words that identify what very small children can eat (milk) and what they cannot eat (solid food). (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Farming metaphor\n\nIn [3:6–9a](../03/06–09.md), Paul speaks as if he and Apollos were farmers. Paul first proclaimed the gospel to the Corinthians, so he is like a farmer who plants seeds. Apollos taught the Corinthians more about the gospel, so he is like a farmer who waters the plants when they start to grow. However, God is the one who makes seeds grow into plants and the one who enables believers to accept and learn more about the gospel. With this metaphor, Paul wishes to emphasize that he and Apollos are equal in that they both teach about the gospel. However, neither one of them is significant in comparison to God, who is the one who actually enables people to accept and believe in the gospel. If possible, preserve the farming metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Building metaphor\n\nIn [3:9b–15](../03/09–15.md), Paul speaks of the Corinthians as if they were a house. Paul is the one who laid the house’s foundation, because he was the one who first proclaimed the gospel to them. Other people, whom Paul does not name, build on the foundation. They are the ones who are teaching the Corinthians more, whether what they teach is correct or not. Paul then says that the building will catch on fire, and what each of these builders used to construct the house will become evident. If they built with durable materials, they will be rewarded, but if they built with materials that burn, they will suffer loss, and the builders themselves will barely escape from the fire. In speaking this way, Paul is warning those who teach more about the gospel that God himself will judge whether what they teach is correct or not. If it is incorrect, those teachers will lose everything and barely be saved themselves. If it is correct, God will honor and reward those teachers. If possible, preserve the building metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Temple metaphor\n\nIn [3:16–17](../03/16–17.md), Paul speaks as if the Corinthians were God’s temple. By speaking this way, he identifies the Corinthian believers as a place where God is specially present. Paul then notes that anyone who does anything to harm God’s temple will be punished by God. Since the Corinthians are like God’s temple, God will punish anyone who does anything to harm them, including if anyone tries to divide them up into different groups. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Rhetorical questions\n\nPaul asks many questions in this chapter ([3:3–5](../03/03–05.md); [16](../03/16.md)). He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Christ is God’s\n\nIn [3:23](../03/23.md), Paul says that “Christ is God’s.” He does not mean that Christ is a person who belongs to God but is not God. Rather, he means that Christ is part of who God is. Christ belongs to the being of God. In your translation, you should try to preserve this meaning. However, if possible, do not make your translation into a statement about the divinity of Christ, since that is not the main point that Paul is trying to make.
+1CO	3	intro	g6ku			0		# 1 Corinthians 3 General Notes<br><br>## Structure and Formatting<br><br>2. Against divisions (1:10–4:15)<br>    * Paul identifies the divisions (3:1–5)<br>    * Farming metaphor (3:6–9a)<br>    * Building metaphor (3:9b–15<br>    * Temple metaphor (3:16–17)<br>    * Wisdom and folly (3:18–20)<br>    * All things are yours (3:21–23)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verses 19 and 20. Verse 19 quotes from Job 5:13, and verse 20 quotes from Psalm 94:11.<br><br>## Special Concepts in this Chapter<br><br>### Fleshly people<br><br>In [3:1–4](../03/01–04.md), Paul calls the Corinthian believers “fleshly.” In [3:3](../03/03.md), he defines “fleshly” as “walking according to men.” The word “fleshly” thus refers to people who think and behave from a merely human point of view, without thinking and behaving from God’s perspective. The opposite of “fleshly” is “spiritual,” which refers to those who think and behave by the power of the Spirit (see [3:1](../0/01.md)). (See: [[rc://en/tw/dict/bible/kt/flesh]], [[rc://en/tw/dict/bible/kt/spirit]])<br><br>### Fire and judgment<br><br>In Paul’s culture, fire was commonly associated with the day when God would come to judge everyone. Paul uses this association when he makes use of the metaphor of a building. When a building catches on fire, it shows how well it was built. Similarly, when the fire of God’s judgment comes, it will show who has taught the gospel correctly. Fire fits within the metaphor of a building, but it is not just a part of that metaphor. If it is possible, retain the language of fire for God’s judgment. (See: [[rc://en/tw/dict/bible/kt/judgmentday]] and [[rc://en/tw/dict/bible/other/fire]])<br><br>### Wisdom and foolishness<br><br>Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapters one and two, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapters one and two. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/foolish]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Infants and food metaphor<br><br>In [3:1–2](../03/01–02.md), Paul speaks as if the Corinthians are infants who were, and still are, unable to eat any solid food, but can only drink milk. By speaking about them as if they were infants, Paul wishes to tell the Corinthians that they are spiritually immature enough that they can only drink milk. Paul uses “milk” to refer to the very basic teachings about Christ, while he uses “solid food” to refer to the more advanced teachings. In translating this metaphor, use words that identify what very small children can eat (milk) and what they cannot eat (solid food). (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Farming metaphor<br><br>In [3:6–9a](../03/06–09.md), Paul speaks as if he and Apollos were farmers. Paul first proclaimed the gospel to the Corinthians, so he is like a farmer who plants seeds. Apollos taught the Corinthians more about the gospel, so he is like a farmer who waters the plants when they start to grow. However, God is the one who makes seeds grow into plants and the one who enables believers to accept and learn more about the gospel. With this metaphor, Paul wishes to emphasize that he and Apollos are equal in that they both teach about the gospel. However, neither one of them is significant in comparison to God, who is the one who actually enables people to accept and believe in the gospel. If possible, preserve the farming metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Building metaphor<br><br>In [3:9b–15](../03/09–15.md), Paul speaks of the Corinthians as if they were a house. Paul is the one who laid the house’s foundation, because he was the one who first proclaimed the gospel to them. Other people, whom Paul does not name, build on the foundation. They are the ones who are teaching the Corinthians more, whether what they teach is correct or not. Paul then says that the building will catch on fire, and what each of these builders used to construct the house will become evident. If they built with durable materials, they will be rewarded, but if they built with materials that burn, they will suffer loss, and the builders themselves will barely escape from the fire. In speaking this way, Paul is warning those who teach more about the gospel that God himself will judge whether what they teach is correct or not. If it is incorrect, those teachers will lose everything and barely be saved themselves. If it is correct, God will honor and reward those teachers. If possible, preserve the building metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Temple metaphor<br><br>In [3:16–17](../03/16–17.md), Paul speaks as if the Corinthians were God’s temple. By speaking this way, he identifies the Corinthian believers as a place where God is specially present. Paul then notes that anyone who does anything to harm God’s temple will be punished by God. Since the Corinthians are like God’s temple, God will punish anyone who does anything to harm them, including if anyone tries to divide them up into different groups. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Rhetorical questions<br><br>Paul asks many questions in this chapter ([3:3–5](../03/03–05.md); [16](../03/16.md)). He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Christ is God’s<br><br>In [3:23](../03/23.md), Paul says that “Christ is God’s.” He does not mean that Christ is a person who belongs to God but is not God. Rather, he means that Christ is part of who God is. Christ belongs to the being of God. In your translation, you should try to preserve this meaning. However, if possible, do not make your translation into a statement about the divinity of Christ, since that is not the main point that Paul is trying to make.
 1CO	3	1	zfdg	grammar-connect-words-phrases	κἀγώ	1		The word translated **And I** is the same word that appears at the beginning of [2:1](../02/01.md). Just as there, Paul uses **And I** here to introduce how his own experience visiting the Corinthians fits into the general pattern he has outlined at the end of chapter 2. Here, however, his experience with the Corinthians is the opposite of what he would have liked. Therefore, the words **And I** introduce a contrast with what he said in [2:16](../02/16.md) about having the mind of Christ. If your readers would misunderstand the meaning of **And I**, you could express the idea by using a word or phrase that introduces a specific example or a word or phrase that introduces a contrast. Alternate translation: “But I” or “As for me, I” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	3	1	r4iw	figs-gendernotations	ἀδελφοί	1	brothers	Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	1	jn0q	figs-infostructure	οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ.	1		If your language would not naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statements. Alternate translation: “had to speak to you as to fleshly, as to infants in Christ, not as to spiritual” (See: [[rc://en/ta/man/translate/figs-infostructure]])
@@ -646,7 +646,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	13	kx9j	writing-quotations	ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν	1		Here Paul quotes a command that appears many times in the Old Testament book named Deuteronomy (see [Deuteronomy 13:5](../../deu/13/05.md); [17:7](../../deu/17/07.md), [12](../../deu/17/12.md); [19:19](../../deu/19/19.md); [21:21](../../deu/21/21.md); [22:21–22](../../deu/22/21.md), [24](../../deu/22/24.md); [24:7](../../deu/24/07.md)). If your readers would not recognize this command as a quotation, you could introduce it in the same way that you have already introduced quotations from the Old Testament (see [1:31](../01/31.md)). Alternate translation: “As it can be read in the Old Testament, ‘Remove the evil from among yourselves’” or “According to the book of Deuteronomy, ‘Remove the evil from among yourselves’” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	5	13	al7v	figs-quotations	ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν	1		If you cannot use this form in your language, you could translate this command as an indirect quote instead of as a direct quote. Alternate translation: “We read in Scripture that you should remove the evil from among yourselves” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	5	13	h6ry	figs-nominaladj	τὸν πονηρὸν	1		Paul is using the adjective **evil** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are evil” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-1CO	6	intro	s6hb			0		# 1 Corinthians 6 General Notes<br><br>## Structure and Formatting<br><br>3. Against sexual immorality (4:16–6:20)<br>      * Against public lawsuits (6:1–8)<br>      * Sins and salvation (6:9–11)<br>      * Flee from sexual immorality (6:12–20)<br><br>## Special Concepts in this Chapter<br><br>### Lawsuits<br><br>In [6:1–8](../06/01.md), Paul speaks about believers taking other believers to court in lawsuits. Paul critiques them for taking their disputes before unbelievers rather than settling them within the church. By the end of the section, Paul says that lawsuits themselves are a “complete defeat” of believers. Paul’s point is that believers will judge angels and the world, so they are quite able to resolve disputes within the church. Therefore, believers should never take other believers to court. In this section, use words and language that describe legal matters in your language. (See: [[rc://en/tw/dict/bible/kt/judge]])<br><br>### Sexual immorality<br><br>In [6:12–20](../06/12.md), Paul discusses “sexual immorality.” This phrase refers generally to any kind of improper sexual activity, and Paul does speak generally in this section. He mentions particularly having sex with prostitutes, but the commands he gives apply to all kinds of sexual activity. The Corinthians seemed to think that they could do whatever they wanted with their bodies, including having sex with anyone. Paul responds that their bodies are united to Christ, and any sexual activity they participate in needs to fit with their union with Christ. Use general words for improper sexual activity in this section. (See: [[rc://en/tw/dict/bible/other/fornication]])<br><br>### Redemption<br><br>In [6:20](../06/20.md), Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])<br><br>## Important Figures of Speech in this Chapter<br><br>### “Members” of Christ or of a prostitute<br><br>In [6:15–17](../06/15.md), Paul speaks of a person’s connection to Christ and to a prostitute with the language of “members” and “joining.” When he refers to “members,” he is speaking as if the believer were either a body part of Christ or a body part of a prostitute. He shows how bad it is to be “joined” with a prostitute by speaking as if someone cut a body part off of Christ and attached it to a prostitute instead. That is how closely a person is joined either to Christ or to a prostitute. If possible, preserve the body parts language here. (See: [[rc://*/tw/dict/bible/other/member]])<br><br>### Body as temple<br><br>In [6:19](../06/19.md), Paul speaks as if believers’ bodies are temples of the Holy Spirit. Sometimes he speaks as if the church as a whole is a temple, but here he means that individual believers are all temples. A temple is where a god is specially present, so Paul means that the Holy Spirit is specially present in believers’ bodies. If possible, preserve this metaphor, since it connects to themes throughout the entire Bible. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>In [6:1–7](../06/01.md), [9](../06/09.md), [15–16](../06/15.md), [19](../06/19.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Words for homosexual behavior<br><br>In [6:9](../06/09.md), Paul refers to “male prostitutes” and “those who practice homosexuality.” In Paul’s culture, these words refer to both participants in homosexual activity. The words “male prostitutes” refers to those who are penetrated during sexual activity, while “those who practice homosexuality” refer to those who do the penetrating during sexual activity. If your culture has specific words to describe these things, you can use them here. If your culture does not have such specific words, you can use general phrases like the ULT does, or you could combine the two phrases into one phrase that identifies homosexual activity. <br><br>### Quoting the Corinthians<br><br>In [6:12–13](../06/12.md), Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	6	intro	s6hb			0		# 1 Corinthians 6 General Notes<br><br>## Structure and Formatting<br><br>3. Against sexual immorality (4:16–6:20)<br>      * Against public lawsuits (6:1–8)<br>      * Sins and salvation (6:9–11)<br>      * Flee from sexual immorality (6:12–20)<br><br>## Special Concepts in this Chapter<br><br>### Lawsuits<br><br>In [6:1–8](../06/01.md), Paul speaks about believers taking other believers to court in lawsuits. Paul critiques them for taking their disputes before unbelievers rather than settling them within the church. By the end of the section, Paul says that lawsuits themselves are a “complete defeat” of believers. Paul’s point is that believers will judge angels and the world, so they are quite able to resolve disputes within the church. Therefore, believers should never take other believers to court. In this section, use words and language that describe legal matters in your language. (See: [[rc://en/tw/dict/bible/kt/judge]])<br><br>### Sexual immorality<br><br>In [6:12–20](../06/12.md), Paul discusses “sexual immorality.” This phrase refers generally to any kind of improper sexual activity, and Paul does speak generally in this section. He mentions particularly having sex with prostitutes, but the commands he gives apply to all kinds of sexual activity. The Corinthians seemed to think that they could do whatever they wanted with their bodies, including having sex with anyone. Paul responds that their bodies are united to Christ, and any sexual activity they participate in needs to fit with their union with Christ. Use general words for improper sexual activity in this section. (See: [[rc://en/tw/dict/bible/other/fornication]])<br><br>### Redemption<br><br>In [6:20](../06/20.md), Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])<br><br>## Important Figures of Speech in this Chapter<br><br>### “Members” of Christ or of a prostitute<br><br>In [6:15–17](../06/15.md), Paul speaks of a person’s connection to Christ and to a prostitute with the language of “members” and “joining.” When he refers to “members,” he is speaking as if the believer were either a body part of Christ or a body part of a prostitute. He shows how bad it is to be “joined” with a prostitute by speaking as if someone cut a body part off of Christ and attached it to a prostitute instead. That is how closely a person is joined either to Christ or to a prostitute. If possible, preserve the body parts language here. (See: [[rc://*/tw/dict/bible/other/member]])<br><br>### Body as temple<br><br>In [6:19](../06/19.md), Paul speaks as if believers’ bodies are temples of the Holy Spirit. Sometimes he speaks as if the church as a whole is a temple, but here he means that individual believers are all temples. A temple is where a god is specially present, so Paul means that the Holy Spirit is specially present in believers’ bodies. If possible, preserve this metaphor, since it connects to themes throughout the entire Bible. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>In [6:1–7](../06/01.md), [9](../06/09.md), [15–16](../06/15.md), [19](../06/19.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Words for homosexual behavior<br><br>In [6:9](../06/09.md), Paul refers to “male prostitutes” and “those who practice homosexuality.” In Paul’s culture, these words refer to both participants in homosexual activity. The words “male prostitutes” refers to those who are penetrated during sexual activity, while “those who practice homosexuality” refer to those who do the penetrating during sexual activity. If your culture has specific words to describe these things, you can use them here. If your culture does not have such specific words, you can use general phrases like the ULT does, or you could combine the two phrases into one phrase that identifies homosexual activity.<br><br>### Quoting the Corinthians<br><br>In [6:12–13](../06/12.md), Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	6	1	gmy5	figs-rquestion	τολμᾷ τις ὑμῶν, πρᾶγμα ἔχων πρὸς τὸν ἕτερον, κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων?	1	does he dare to go … saints?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, the truthful answer to the question is “they are, but they should not.” Paul asks the question to get the Corinthians to realize how bad going **to court before the unrighteous** is. If your readers would misunderstand this question, you could express the idea with a “should” statement or a statement of fact. Alternate translation: “Some of you actually dare, having a dispute with another, to go to court before the unrighteous, and not before the saints.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	1	q5d3	translate-unknown	τολμᾷ	1	dispute	Here, **dare** refers to having confidence or boldness when one should not have confidence or boldness. Use a word or phrase in your language that indicates improper confidence. Alternate translation: “Do … have the audacity” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	1	qi57	grammar-connect-time-simultaneous	πρᾶγμα ἔχων πρὸς τὸν ἕτερον	1		The phrase **having a dispute with another** provides the situation in which they are going **to court**. If your readers would misunderstand this connection, you could make it explicit. Alternate translation: “if you have a dispute with another” or “whenever you have a dispute with another” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
@@ -1018,7 +1018,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	40	hwz4	figs-abstractnouns	κατὰ τὴν ἐμὴν γνώμην	1	my judgment	If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge.” Alternate translation: “I judge that” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	40	pse4	figs-explicit	οὕτως μείνῃ	1	lives as she is	Here Paul is referring back to the wife from the previous verse ([7:39](../07/39.md)) whose husband had died. By **remain as she is**, Paul means “remain unmarried after her husband died.” If your readers would misunderstand **remain as she is**, you clarify that the wife from the previous verse is in view. Alternate translation: “she remains unmarried” or “she does not marry again” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	40	hd7f	figs-explicit	κἀγὼ, Πνεῦμα Θεοῦ ἔχειν	1	happier	This could mean that: (1) Paul thinks his **judgment** is backed up by **the Spirit of God**. Alternate translation: “I have the Spirit of God supporting my judgment” (2) Paul wishes to say that he has the **Spirit of God** as much as the Corinthians do. Alternate translation: “I also, not just you, have the Spirit of God” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	8	intro	c8l6			0		# 1 Corinthians 8 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>      * The truth about food and idols (8:1–6)<br>      * Respecting the “weak” (8:7–13)<br><br>## Special Concepts in this Chapter<br><br>### Things sacrificed to idols<br><br>In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. In fact, for most people who were not wealthy, participating in worship with a sacrifice was one of the few situations in which they could eat meat. Throughout this chapter, Paul explains how the Corinthians should think about eating or not eating this meat. (See: [[rc://*/tw/dict/bible/kt/falsegod]])<br><br>### The “weak”<br><br>In [8:9](../08/09.md), [11](../08/11.md), Paul speaks about the “weak,” and in [8:7](../08/07.md), [10](../08/10.md), [12](../08/12.md), he mentions a “weak conscience,” which is the conscience of the “weak.” The “weak” person or conscience considers eating things sacrificed to idols to be participation in idolatry, and thus, sinful. Perhaps “weak” was a word that the Corinthians were using for fellow believers who were not comfortable eating food sacrificed idols. Paul urges the Corinthians to respect these “weak” people, even if it means never eating meat again. While Paul never uses the word “strong” in this section, the “strong would probably be those who are comfortable eating meat sacrificed to an idol. <br><br>### Knowledge<br><br>Paul refers to “knowledge” in [8:1](../08/01.md), [7](../08/7.md), [10–11](../08/10.md) and to “knowing” in [8:2–4](../08/02.md). Throughout the chapter, the one who has “knowledge” is contrasted with the one who is “weak.” In [8:4–6](../08/04.md), Paul explains what this “knowledge” is about: while other people may name many gods and many lords, believers know that there is only one God and one Lord. Because of this “knowledge,” eating food sacrificed to idols has no significance, since there is only one God and Lord. Paul, however, urges the Corinthians to respect those who do not fully comprehend this “knowledge.” (See: [[rc://*/tw/dict/bible/other/know]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Building up<br><br>In [8:1](../08/01.md), Paul contrasts what “knowledge” does (“puffs up”) with what love does (“builds up”). “Building up” in this verse refers to helping other Christians grow in their knowledge of God and care for each other. In [8:10](../08/10.md), however, “building up” has a negative connotation. In this verse, the conscience of the “weak” is “built up,” which means that the “weak” person eats food sacrificed to idols despite his or her conscience says. “Building up” in this verse refers to strengthening a conscience so that one is able to do what one is uncomfortable with. <br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Other “gods” and “lords”<br><br>In [8:4–5](../08/04.md), Paul states that an idol is “nothing.” However, he also acknowledges that there are many so-called “gods” and “lords.” In [10:20–21](../10/20.md), Paul will make his point more clearly: those who sacrifice to idols are actually sacrificing to demons. So, Paul denies the existence of other “gods,” but he thinks that the idols do represent something: demons. In this chapter, you could clarify that Paul is speaking about what other people call “gods” and “lords.” (See: [[rc://*/tw/dict/bible/kt/falsegod]])
+1CO	8	intro	c8l6			0		# 1 Corinthians 8 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>      * The truth about food and idols (8:1–6)<br>      * Respecting the “weak” (8:7–13)<br><br>## Special Concepts in this Chapter<br><br>### Things sacrificed to idols<br><br>In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. In fact, for most people who were not wealthy, participating in worship with a sacrifice was one of the few situations in which they could eat meat. Throughout this chapter, Paul explains how the Corinthians should think about eating or not eating this meat. (See: [[rc://*/tw/dict/bible/kt/falsegod]])<br><br>### The “weak”<br><br>In [8:9](../08/09.md), [11](../08/11.md), Paul speaks about the “weak,” and in [8:7](../08/07.md), [10](../08/10.md), [12](../08/12.md), he mentions a “weak conscience,” which is the conscience of the “weak.” The “weak” person or conscience considers eating things sacrificed to idols to be participation in idolatry, and thus, sinful. Perhaps “weak” was a word that the Corinthians were using for fellow believers who were not comfortable eating food sacrificed idols. Paul urges the Corinthians to respect these “weak” people, even if it means never eating meat again. While Paul never uses the word “strong” in this section, the “strong would probably be those who are comfortable eating meat sacrificed to an idol.<br><br>### Knowledge<br><br>Paul refers to “knowledge” in [8:1](../08/01.md), [7](../08/7.md), [10–11](../08/10.md) and to “knowing” in [8:2–4](../08/02.md). Throughout the chapter, the one who has “knowledge” is contrasted with the one who is “weak.” In [8:4–6](../08/04.md), Paul explains what this “knowledge” is about: while other people may name many gods and many lords, believers know that there is only one God and one Lord. Because of this “knowledge,” eating food sacrificed to idols has no significance, since there is only one God and Lord. Paul, however, urges the Corinthians to respect those who do not fully comprehend this “knowledge.” (See: [[rc://*/tw/dict/bible/other/know]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Building up<br><br>In [8:1](../08/01.md), Paul contrasts what “knowledge” does (“puffs up”) with what love does (“builds up”). “Building up” in this verse refers to helping other Christians grow in their knowledge of God and care for each other. In [8:10](../08/10.md), however, “building up” has a negative connotation. In this verse, the conscience of the “weak” is “built up,” which means that the “weak” person eats food sacrificed to idols despite his or her conscience says. “Building up” in this verse refers to strengthening a conscience so that one is able to do what one is uncomfortable with.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Other “gods” and “lords”<br><br>In [8:4–5](../08/04.md), Paul states that an idol is “nothing.” However, he also acknowledges that there are many so-called “gods” and “lords.” In [10:20–21](../10/20.md), Paul will make his point more clearly: those who sacrifice to idols are actually sacrificing to demons. So, Paul denies the existence of other “gods,” but he thinks that the idols do represent something: demons. In this chapter, you could clarify that Paul is speaking about what other people call “gods” and “lords.” (See: [[rc://*/tw/dict/bible/kt/falsegod]])
 1CO	8	1	cep1	grammar-connect-words-phrases	περὶ δὲ	1	Now about	Just as in [7:1](../07/01.md), **Now about** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now about** here as you translated “now concerning” in [7:1](../07/01.md), [7:25](../07/25.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	8	1	g5t3	translate-unknown	τῶν εἰδωλοθύτων	1	food sacrificed to idols	Here Paul speaks about animals that are slaughtered, offered to a god, and then eaten. For many people in Paul’s culture, this was the only meat that was available for them to eat. In many cases, people would eat this meat at a god’s temple or shrine. However, sometimes the meat could be sold to people, who would then eat it in their homes. In the next few chapters, Paul will speak about whether and how Christians should eat or not eat this meat. If your language has a specific word or phrase for meat from an animal that has been offered to a god, you could use it here. If your language does not have such a word, you could use a descriptive phrase. Alternate translation: “meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	8	1	beh8	figs-activepassive	τῶν εἰδωλοθύτων	1	food sacrificed to idols	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. Paul uses the passive form here to focus on what is **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “the things that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1101,7 +1101,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	8	13	ucfd	figs-genericnoun	τὸν ἀδελφόν μου	-1	Therefore	Paul is speaking of “brothers” in general, not of one particular **brother**. If your readers would misunderstand **my brother**, you could use a word or phrase that refers to “brothers” in general. Alternate translation: “any brother of mine … any brother of mine” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	8	13	ra1m	figs-doublenegatives	οὐ μὴ	1	Therefore	The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would think that the two negatives form a positive, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 1CO	8	13	k5oj	figs-explicit	κρέα	1	Therefore	Throughout this section, the “things sacrificed to idols” refers primarily to **meat**, and eating this kind of **meat** was one of the only ways for most people to eat **meat** at all. Paul here is stating that he will give up **meat** in general, whether it is sacrificed to idols or not. He implies that he does this so that fellow believers, who do not know whether the **meat** has been sacrificed to idols or not, will not stumble. If your readers would misunderstand the implications here, you can make them explicit. Alternate translation: “meat, even if it has not been sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	9	intro	z8d4			0		# 1 Corinthians 9 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>      * Paul claims to be an apostle (9:1–2)<br>      * Paul defends supporting himself (9:3–15)<br>      * Paul explains why he supports himself (9:16–23)<br>      * Paul on athletes (9:24–27)<br><br>## Special Concepts in this Chapter<br><br>### Receiving support from the church<br><br>Throughout the chapter, and especially in [9:1–18](../09/01.md), Paul defends why he does not ask for or receive financial support from the Corinthians. From what he says in [9:3](../09/03.md), it seems that some people were “examining” Paul, and they thought that how Paul supported himself was not appropriate behavior for an apostle. These people thought that if Paul was really an apostle, he would require support from the churches to whom he preached. The fact that Paul did not require this support suggested to these people that Paul did not really have authority. Paul, in response, argues that he could require support if he wanted to, but he thinks that working to support himself helps him proclaim the gospel better. Throughout the chapter, you can use words that refer to how churches support their leaders financially. <br><br>### The “right”<br><br>In [9:4–6](../09/04.md), [12](../09/12.md), and [18](../09/18.md), Paul speaks about a “right” that he and others have. This “right” can be to travel with a wife, to eat and to drink, and most importantly, to receive support from the Corinthians. Paul uses the word “right” to indicate that he is able to require financial support and other help from the Corinthians. However, he also states that he does not use this “right” because he thinks that he is serving God better without making use of it. In your translation, use a word or phrase that indicates that Paul and the others have the authority and the ability to do and require certain things. (See: [[rc://*/tw/dict/bible/kt/authority]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [9:1](../09/01.md), [4–13](../09/04.md), [18](../09/18.md), [24](../09/24.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Farming metaphor<br><br>In [9:9–11](../09/09.md), Paul applies an Old Testament law about farming to himself and others who proclaim the gospel. In [9:11](../09/11.md), he speaks about “sowing spiritual things,” by which he means proclaiming the gospel. When he and others “sow spiritual things,” they should be able to “reap material things,” by which he means financial support. If possible, preserve the farming metaphor here since it is related to the Old Testament law. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Athletic metaphors<br><br>In [9:24–27](../09/24.md), Paul uses several metaphors that are based on athletes and athletic competitions. Paul speaks about “running a race” and how the winner receives a “wreath,” which was a crown made out of leaves. He also speaks about “boxing” and how a good boxer does not “box the air.” Finally, he refers to how athletes in general must exercise “self-control” as they train. Paul uses these athletic metaphors to indicate how he and all believers need to focus on the goal, which is the reward that God has promised. To reach this goal, believers must exercise “self-control,” just as athletes do. The point is for believers to live their lives so that they receive the reward from God, just like athletes focus completely on trying to win the prize, the “wreath.” Paul uses these metaphors across several verses, and they are very important for his argument. If possible, preserve the metaphors in your translation. If necessary, you could express them as analogies. See the notes on these verses for translation possibilities. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### “I became (as) …”<br><br>In [9:20–22](../09/20.md), Paul explains how he has “become as a Jew,” “as under the law,” “as without the law,” and “weak.” What Paul means is that he acts like these four groups of people when he is with them. He does this because he wishes to “gain” all these people for Christ. When you translate these verses, use a phrase that indicates that Paul is acting like a specific kind of person. <br><br>### Paul’s use of [Deuteronomy 25:4](deu/25/04.md)<br><br>In [9:9](../09/09.md), Paul quotes from [Deuteronomy 25:4](deu/25/04.md), which forbids a farmer from “muzzling an ox” while it threshes grain. Paul then explains to the Corinthians that God is not concerned about oxen but is speaking for “us” ([9:9–10](../09/09.md)). What he means is that the law should not primarily be applied to “oxen” but rather to those who proclaim the gospel. He is not saying that God does not have any concern for oxen. When you translate these verses, focus on maintaining the strength of Paul’s argument, but if possible allow the reader to see that God does also care for “oxen.” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
+1CO	9	intro	z8d4			0		# 1 Corinthians 9 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>      * Paul claims to be an apostle (9:1–2)<br>      * Paul defends supporting himself (9:3–15)<br>      * Paul explains why he supports himself (9:16–23)<br>      * Paul on athletes (9:24–27)<br><br>## Special Concepts in this Chapter<br><br>### Receiving support from the church<br><br>Throughout the chapter, and especially in [9:1–18](../09/01.md), Paul defends why he does not ask for or receive financial support from the Corinthians. From what he says in [9:3](../09/03.md), it seems that some people were “examining” Paul, and they thought that how Paul supported himself was not appropriate behavior for an apostle. These people thought that if Paul was really an apostle, he would require support from the churches to whom he preached. The fact that Paul did not require this support suggested to these people that Paul did not really have authority. Paul, in response, argues that he could require support if he wanted to, but he thinks that working to support himself helps him proclaim the gospel better. Throughout the chapter, you can use words that refer to how churches support their leaders financially.<br><br>### The “right”<br><br>In [9:4–6](../09/04.md), [12](../09/12.md), and [18](../09/18.md), Paul speaks about a “right” that he and others have. This “right” can be to travel with a wife, to eat and to drink, and most importantly, to receive support from the Corinthians. Paul uses the word “right” to indicate that he is able to require financial support and other help from the Corinthians. However, he also states that he does not use this “right” because he thinks that he is serving God better without making use of it. In your translation, use a word or phrase that indicates that Paul and the others have the authority and the ability to do and require certain things. (See: [[rc://*/tw/dict/bible/kt/authority]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [9:1](../09/01.md), [4–13](../09/04.md), [18](../09/18.md), [24](../09/24.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Farming metaphor<br><br>In [9:9–11](../09/09.md), Paul applies an Old Testament law about farming to himself and others who proclaim the gospel. In [9:11](../09/11.md), he speaks about “sowing spiritual things,” by which he means proclaiming the gospel. When he and others “sow spiritual things,” they should be able to “reap material things,” by which he means financial support. If possible, preserve the farming metaphor here since it is related to the Old Testament law. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Athletic metaphors<br><br>In [9:24–27](../09/24.md), Paul uses several metaphors that are based on athletes and athletic competitions. Paul speaks about “running a race” and how the winner receives a “wreath,” which was a crown made out of leaves. He also speaks about “boxing” and how a good boxer does not “box the air.” Finally, he refers to how athletes in general must exercise “self-control” as they train. Paul uses these athletic metaphors to indicate how he and all believers need to focus on the goal, which is the reward that God has promised. To reach this goal, believers must exercise “self-control,” just as athletes do. The point is for believers to live their lives so that they receive the reward from God, just like athletes focus completely on trying to win the prize, the “wreath.” Paul uses these metaphors across several verses, and they are very important for his argument. If possible, preserve the metaphors in your translation. If necessary, you could express them as analogies. See the notes on these verses for translation possibilities. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### “I became (as) …”<br><br>In [9:20–22](../09/20.md), Paul explains how he has “become as a Jew,” “as under the law,” “as without the law,” and “weak.” What Paul means is that he acts like these four groups of people when he is with them. He does this because he wishes to “gain” all these people for Christ. When you translate these verses, use a phrase that indicates that Paul is acting like a specific kind of person.<br><br>### Paul’s use of [Deuteronomy 25:4](deu/25/04.md)<br><br>In [9:9](../09/09.md), Paul quotes from [Deuteronomy 25:4](deu/25/04.md), which forbids a farmer from “muzzling an ox” while it threshes grain. Paul then explains to the Corinthians that God is not concerned about oxen but is speaking for “us” ([9:9–10](../09/09.md)). What he means is that the law should not primarily be applied to “oxen” but rather to those who proclaim the gospel. He is not saying that God does not have any concern for oxen. When you translate these verses, focus on maintaining the strength of Paul’s argument, but if possible allow the reader to see that God does also care for “oxen.” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	9	1	mdm4	figs-rquestion	οὐκ εἰμὶ ἐλεύθερος? οὐκ εἰμὶ ἀπόστολος? οὐχὶ Ἰησοῦν τὸν Κύριον ἡμῶν ἑόρακα? οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν Κυρίῳ?	1	Am I not free?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer to all of them is “yes.” If your readers would misunderstand these questions, you could express the ideas with strong affirmations. Alternate translation: “I certainly am free. I certainly am an apostle. I have certainly seen Jesus our Lord. You are certainly my work in the Lord.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	1	ctp3	figs-explicit	ἐλεύθερος	1	Am I not free?	Here, **free** could mean that Paul is **free** to: (1) eat whatever he wants. This connects this question with chapter 8. Alternate translation: “free to eat whatever I wish” (2) receive financial support from the believers he serves. This connects this question with the first half of this chapter. Alternate translation: “free to receive support from you” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	1	dbp9	figs-abstractnouns	τὸ ἔργον μου	1	Am I not an apostle?	If your language does not use an abstract noun for the idea behind **work**, you could express the idea by using a verb such as “labor.” Alternate translation: “whom I labor for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1272,7 +1272,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	27	blb7	figs-metaphor	αὐτὸς ἀδόκιμος γένωμαι	1	I myself may not be disqualified	Here, **disqualified** continues the athletic imagery. An athlete who is **disqualified** is unable to win the competition and receive the prize. Paul speaks in this way to emphasize that he wants to be able to receive a reward from God. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I myself might not reach the goal” or “I myself might fail to please God” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	9	27	s3sd	figs-activepassive	αὐτὸς ἀδόκιμος γένωμαι	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. Paul uses the passive form here to focus on himself, who could be **disqualified**, rather than focusing on the person doing the “disqualifying.” If you must state who would do the action, Paul implies that “God” would do it. Alternate translation: “God might disqualify even me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	9	27	uoic	figs-rpronouns	αὐτὸς…γένωμαι	1		Here, **myself** focuses attention on **I**. If **myself** would not draw attention to the Son in your language, you could express the attention or focus in another way. Alternate translation: “even I might be” or “I indeed might be” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
-1CO	10	intro	abcd			0		# 1 Corinthians 10 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>      * Warning from Israelite history (10:1–12)<br>      * Encouragement and command (10:13–14)<br>      * The Lord’s Supper and food offered to idols (10:15–22)<br>      * Both freedom and care for others (10:23–11:1)<br><br>## Special Concepts in this Chapter<br><br>### The Exodus and wilderness journey<br><br>In the first half of this chapter, Paul consistently refers to the narrative about how God rescued the Israelites from Egypt and led them through the wilderness so that they could take possession of the land he had promised to give them. He mentions multiple stories from this narrative. God led the Israelites by appearing as a pillar of cloud, and he made a path through the sea for them (see [Exodus 13:17–14:31](exo/13/17.md)). God miraculously provided them with food while they were traveling through the desert (see [Exodus 16](exo/16/01.md)), and he also provided water from a rock for them to drink (see [Exodus 17:1–7](exo/17/01.md) and [Numbers 20:2–13](num/29/02.md)). Despite this, the Israelites often grumbled against God and against their leaders, so God punished them by letting them die in the wilderness (see [Numbers 14:20–35](num/14/20.md)). The Israelites also worshiped other gods (see [Exodus 32:1–6](exo/32/01.md)) and committed sexual immorality (see [Numbers 25:1–9](num/25/01.md)), so God again punished them. Other times when the Israelites complained about their leaders, God sent snakes (see [Numbers 21:5–6](num/21/05.md)) or a plague ([Numbers 16:41–50](num/16/41.md)) to kill them. Paul’s point here is that God acted to save the Israelites, but when they disobeyed or grumbled, God punished them. Paul wants the Corinthians to understand this as a warning to them as well. They should not be like the Israelites. (See: [[rc://en/tw/dict/bible/kt/promisedland]] and [[rc://en/tw/dict/bible/other/desert]])<br><br>### “Spiritual”<br><br>In [10:3–4](../10/03.md), Paul states that the Israelites ate “spiritual food” and drank “spiritual drink” from a “spiritual rock.” By “spiritual,” Paul could be referring to the action of God’s Spirit, who provided the food and drink from the rock. By using “spiritual,” Paul could also be identifying the “food,” “drink,” and “rock” as prefigurations or types of the Lord’s Supper, which he discusses later in the chapter. Or, he could simply want the reader to think of the Lord’s Supper without drawing any direct connection. Consider the theology of the group you are translating for to decide exactly how to express “spiritual” here. (See: [[rc://*/tw/dict/bible/kt/spirit]])<br><br>### The Lord’s Supper<br><br>In [10:16–17](../10/16.md), [21](../10/21.md), Paul refers to the Lord’s Supper. He describes the unity that comes with the Lord and with other believers when believers partake of the “cup” and the “table,” that is, the bread and the wine. He then argues that this unity means that participating in the Lord’s Supper is incompatible with participating in meals that unite one to idols, or rather, to the demons that the idols represent. In these verses, use words and phrases that fit with how your language talks about the Lord’s Supper. <br><br>### Things sacrificed to idols<br><br>In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. Other times, some of the meat would be sold in the market, as Paul implies in [10:25](../10/25.md). For most people who were not wealthy, participating in worship with a sacrifice or buying sacrificed meat in the market were two of the few situations in which they could eat meat. Throughout this chapter, Paul continues to explain how the Corinthians should think about eating or not eating this meat. (See: [[rc://*/tw/dict/bible/kt/falsegod]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [10:16](../10/16.md), [18–19](../10/18.md), [22](../10/22.md), [29–30](../10/29.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### “That rock was Christ”<br><br>In [10:4](../10/04.md), Paul states that the “rock” from which the Israelites received water “was Christ.” This metaphor can be interpreted in two major ways: (1) Paul could be saying that Christ was the one who made the rock provide the Israelites with water. (2) Paul could be saying that the rock provided water for the Israelites like Christ provides salvation for those who believe in him. (3) Paul could be saying that Christ was somehow present in or with the rock itself. Since Paul’s sentence allows for a number of interpretations, if possible you should also allow for a number of interpretations with your translation. Also, consider the theology of the group you are translating for to decide exactly how to express “that rock was Christ.”<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Quoting the Corinthians<br><br>In [10:23](../10/23.md), Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: [[rc://en/ta/man/translate/writing-quotations]])<br><br>### Are [10:28–29a](../10/28.md) a parenthesis?<br><br>In [10:25–27](../10/25.md), Paul tells the Corinthians that they can eat any food from the marketplace or in someone’s home without asking about whether it was sacrificed to an idol. Everything belongs to God, so whether it was sacrificed or not does not matter. However, in [10:28–29a](../10/28.md), Paul gives an exception: if someone tells you directly that the food was sacrificed to an idol, you should not eat it for the sake of the person who told you. Immediately after, however, in [10:29b](../10/29.md), he asks a question that implies that one’s freedom should be constrained by some other person’s ideas about right and wrong. This does not seem to fit with the exception Paul has given in [10:28–29a](../10/28.md). Most likely, Paul means [10:28–29a](../10/28.md) to be understood as a side note, and [10:29b](../10/29.md) follows directly from [10:27](../10/27.md). In order to indicate this, the UST puts parentheses around [10:28–29a](../10/28.md). Consider using a natural way in your language to indicate a side note or a digression from the main argument.
+1CO	10	intro	abcd			0		# 1 Corinthians 10 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>      * Warning from Israelite history (10:1–12)<br>      * Encouragement and command (10:13–14)<br>      * The Lord’s Supper and food offered to idols (10:15–22)<br>      * Both freedom and care for others (10:23–11:1)<br><br>## Special Concepts in this Chapter<br><br>### The Exodus and wilderness journey<br><br>In the first half of this chapter, Paul consistently refers to the narrative about how God rescued the Israelites from Egypt and led them through the wilderness so that they could take possession of the land he had promised to give them. He mentions multiple stories from this narrative. God led the Israelites by appearing as a pillar of cloud, and he made a path through the sea for them (see [Exodus 13:17–14:31](exo/13/17.md)). God miraculously provided them with food while they were traveling through the desert (see [Exodus 16](exo/16/01.md)), and he also provided water from a rock for them to drink (see [Exodus 17:1–7](exo/17/01.md) and [Numbers 20:2–13](num/29/02.md)). Despite this, the Israelites often grumbled against God and against their leaders, so God punished them by letting them die in the wilderness (see [Numbers 14:20–35](num/14/20.md)). The Israelites also worshiped other gods (see [Exodus 32:1–6](exo/32/01.md)) and committed sexual immorality (see [Numbers 25:1–9](num/25/01.md)), so God again punished them. Other times when the Israelites complained about their leaders, God sent snakes (see [Numbers 21:5–6](num/21/05.md)) or a plague ([Numbers 16:41–50](num/16/41.md)) to kill them. Paul’s point here is that God acted to save the Israelites, but when they disobeyed or grumbled, God punished them. Paul wants the Corinthians to understand this as a warning to them as well. They should not be like the Israelites. (See: [[rc://en/tw/dict/bible/kt/promisedland]] and [[rc://en/tw/dict/bible/other/desert]])<br><br>### “Spiritual”<br><br>In [10:3–4](../10/03.md), Paul states that the Israelites ate “spiritual food” and drank “spiritual drink” from a “spiritual rock.” By “spiritual,” Paul could be referring to the action of God’s Spirit, who provided the food and drink from the rock. By using “spiritual,” Paul could also be identifying the “food,” “drink,” and “rock” as prefigurations or types of the Lord’s Supper, which he discusses later in the chapter. Or, he could simply want the reader to think of the Lord’s Supper without drawing any direct connection. Consider the theology of the group you are translating for to decide exactly how to express “spiritual” here. (See: [[rc://*/tw/dict/bible/kt/spirit]])<br><br>### The Lord’s Supper<br><br>In [10:16–17](../10/16.md), [21](../10/21.md), Paul refers to the Lord’s Supper. He describes the unity that comes with the Lord and with other believers when believers partake of the “cup” and the “table,” that is, the bread and the wine. He then argues that this unity means that participating in the Lord’s Supper is incompatible with participating in meals that unite one to idols, or rather, to the demons that the idols represent. In these verses, use words and phrases that fit with how your language talks about the Lord’s Supper.<br><br>### Things sacrificed to idols<br><br>In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. Other times, some of the meat would be sold in the market, as Paul implies in [10:25](../10/25.md). For most people who were not wealthy, participating in worship with a sacrifice or buying sacrificed meat in the market were two of the few situations in which they could eat meat. Throughout this chapter, Paul continues to explain how the Corinthians should think about eating or not eating this meat. (See: [[rc://*/tw/dict/bible/kt/falsegod]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [10:16](../10/16.md), [18–19](../10/18.md), [22](../10/22.md), [29–30](../10/29.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### “That rock was Christ”<br><br>In [10:4](../10/04.md), Paul states that the “rock” from which the Israelites received water “was Christ.” This metaphor can be interpreted in two major ways: (1) Paul could be saying that Christ was the one who made the rock provide the Israelites with water. (2) Paul could be saying that the rock provided water for the Israelites like Christ provides salvation for those who believe in him. (3) Paul could be saying that Christ was somehow present in or with the rock itself. Since Paul’s sentence allows for a number of interpretations, if possible you should also allow for a number of interpretations with your translation. Also, consider the theology of the group you are translating for to decide exactly how to express “that rock was Christ.”<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Quoting the Corinthians<br><br>In [10:23](../10/23.md), Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: [[rc://en/ta/man/translate/writing-quotations]])<br><br>### Are [10:28–29a](../10/28.md) a parenthesis?<br><br>In [10:25–27](../10/25.md), Paul tells the Corinthians that they can eat any food from the marketplace or in someone’s home without asking about whether it was sacrificed to an idol. Everything belongs to God, so whether it was sacrificed or not does not matter. However, in [10:28–29a](../10/28.md), Paul gives an exception: if someone tells you directly that the food was sacrificed to an idol, you should not eat it for the sake of the person who told you. Immediately after, however, in [10:29b](../10/29.md), he asks a question that implies that one’s freedom should be constrained by some other person’s ideas about right and wrong. This does not seem to fit with the exception Paul has given in [10:28–29a](../10/28.md). Most likely, Paul means [10:28–29a](../10/28.md) to be understood as a side note, and [10:29b](../10/29.md) follows directly from [10:27](../10/27.md). In order to indicate this, the UST puts parentheses around [10:28–29a](../10/28.md). Consider using a natural way in your language to indicate a side note or a digression from the main argument.
 1CO	10	1	gce5	grammar-connect-logic-result	γὰρ	1	passed through the sea	Here, **For** introduces what Paul says about the Israelites in [10:1–5](../10/01.md). What Paul says in these verses explains what he said in the previous verse about how he and other believers should work hard not to be “disqualified” ([9:27](../09/27.md)). The Israelites whom God took out of Egypt were “disqualified,” and believers should work not to be like them. If your readers would misunderstand **For**, you could use a word or phrase that introduces an example or support. Alternate translation: “Here is an example:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	10	1	navn	figs-litotes	οὐ θέλω…ὑμᾶς ἀγνοεῖν	1	our fathers	Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I want you to know” (See: [[rc://en/ta/man/translate/figs-litotes]])
 1CO	10	1	hhts	figs-gendernotations	ἀδελφοί…οἱ πατέρες	1	our fathers	Although the words **brothers** and **fathers** are masculine, Paul is using them to refer to both men and women. If your readers would misunderstand **brothers** and **fathers**, you could use nongendered words or refer to both genders. Alternate translation: “brothers and sisters … fathers and mothers” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
@@ -1433,7 +1433,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	10	33	k86v	figs-abstractnouns	τὸ ἐμαυτοῦ σύμφορον, ἀλλὰ τὸ τῶν πολλῶν	1	the many	If your language does not use an abstract noun for the idea behind **benefit**, you could express the idea by using a verb such as “benefit.” Alternate translation: “what benefits me but what benefits the many” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	10	33	hd2z	figs-nominaladj	τῶν πολλῶν	1	the many	Paul is using the adjective **many** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of many people” or “of everyone else” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	10	33	qsg4	figs-activepassive	σωθῶσιν	1	the many	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. Paul uses the passive form here to focus on those who are **saved** rather than focusing on the person doing the “saving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God might save them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	11	intro	abce			0		# 1 Corinthians 11 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>    * Both freedom and care for others (10:23–11:1)<br>6. On head coverings (11:2–16)<br>    * Heads and honor (11:2–7)<br>    * Order for men and women (11:8–12)<br>    * Argument from nature (11:13–16)<br>7. On the Lord’s Supper (11:17-34)<br>    * The problem at Corinth (11:17–22)<br>    * The tradition from the Lord (11:23–26)<br>    * Proper behavior at the Lord’s Supper (11:27–34)<br><br>Many translations include 11:1 as the conclusion of the last section of chapter 10. Consider whether translations your readers are familiar with do this or not.<br><br>## Special Concepts in this Chapter<br><br>### The head<br><br>Paul refers frequently to “the head” in [11:2–10](../11/02.md). In some places, “head” refers to a person’s body part: his or her head (see the first occurrences of “head” in [11:4–5](../11/04.md); see also [11:6–7](../11/06.md); [11:10](../11/10.md)). In other places, “head” is used figuratively to refer to a specific kind of relationship between persons (see [11:3](../11/03.md)). Sometimes, it is not clear which use of “head” Paul intends, and perhaps it could be both (see especially the second occurrences of “head” in [11:4–5](../11/04.md)). See the notes on these verses for translation options in context. For the figurative meaning of “head,” see the section below on “Head as metaphor.” (See: [[rc://en/tw/dict/bible/other/head]])<br><br>### Women and men<br><br>Throughout [11:2–16](../11/02.md), Paul uses words that could identify “women” and “men” in general or that could more specifically refer to “wives” and “husbands.”  Further, Paul refers to the story about how God created the first man and the first woman as it is told in [Genesis 2:15–25](gen/02/15.md) (see [11:8–9](../11/08.md)). This means that Paul could be speaking about women and men in general, husbands and wives in general, or the first man and first woman whenever he uses the words “man” and “woman.” It is likely that Paul either meant women and men in general in every verse (the ULT models this option), or he had different nuances of the words “woman” and “man” in mind in different verses (the UST models this option). If your language has words that are general enough that they could indicate any of these possible nuances of “woman” and “man,” you could use those words in this chapter. (See: [[rc://en/ta/man/translate/figs-gendernotations]])<br><br>### Head coverings<br><br>Paul’s instructions in [11:2–16](../11/06.md) about “head coverings” are not clear enough to indicate exactly what the Corinthians were doing or what exactly Paul wants them to do instead. There are multiple issues that are uncertain: (1) what is the “head covering” that Paul speaks about? (2) What does the “head covering” indicate in the Corinthians’ culture? (3) Why would some women uncover their heads? <br><br>First (1), the “head covering” can be understood in roughly three ways: (a) a cloth that was worn on the top and back of the head, (b) long hair itself (it is unclear how long it would need to be to count as “long”), or (c) a specific hairstyle. The UST generally follows the interpretation that argues that the head covering is a “cloth.” Other options are included in the notes. <br><br>Second (2), the “head covering” could be an indication of (a) proper gender distinctions between men (uncovered) and women (covered), (b) submission to authority (that is, a wife’s submission to her husband), or (c) the honor and respectability of the woman (and men who are related to her). Of course, the “head covering” could indicate several of these options. <br><br>Third (3), women in Corinth might have uncovered their heads for several reasons: (a) they thought that the work of Jesus had nullified the importance of gender, so head coverings that indicated gender distinctions were unnecessary; (b) they thought that, in church worship, there was no hierarchy of authority based on gender or marriage, so head coverings that indicated submission to authority were unnecessary; or (c) they considered the whole group of believers to be family, so head coverings that indicated honor and respectability in public were unnecessary. Of course, several of these reasons might be true.<br><br>The number of interpretations and options indicates again how little we know about what Paul is talking about in [11:2–16](../11/06.md). If possible, your translation should allow for all these interpretations since the original text of 1 Corinthians also does. For specific translation options and comments on specific issues, see the notes on the verses. <br><br>### “because of the angels”<br><br>In [11:10](../11/10.md), Paul makes his claim that “the woman ought to have authority on the head,” and then he gives a reason: “because of the angels.” However, Paul does not state what about “angels” he has in mind. There are at least three important options for understanding what he could mean. First (1), sometimes the angels are described as those who oversee the order of the world and especially of worship. The woman having “authority on the head” would satisfy what the angels require for worship practices. Second (2), sometimes the angels are described as sexually attracted to earthly women. The woman “ought to have authority on the head” to keep the angels from acting or being tempted to act sexually with these women. Third (3), sometimes angels are described as involved in the worship of the community. The woman “ought to have authority on the head” as a sign of respect to them. Paul’s sentence does not specify anything beyond the fact that “the angels” are a reason for the “authority on the head,” so the best translation also expresses “the angels” as the reason without choosing between options. (See [[rc://en/tw/dict/bible/kt/angel]])<br><br>### The issue with the Lord’s Supper<br><br>In [11:17–34](../11/17.md), Paul corrects how the Corinthians are practicing the Lord’s Supper. Since the Corinthians would know the problem he is addressing, Paul himself is not very specific about it. The clearest hints about what the problem is can be found in [11:21](../11/21.md) and [11:33](../11/33.md). From these two verses, the problem with how the Corinthians are practicing the Lord’s Supper can be understood in primarily three ways. First (1), the people who arrived first began to eat right away without waiting for everyone else to gather. Because of this, they would have too much to eat and drink, and those who arrived later would not get enough. Second (2), some people, especially those who were more wealthy or powerful, would bring or receive special food and more of it than other people. Third (3), some people might not be showing hospitality or offering to share food with others who did not have their own houses or lots of food. If possible, your translation should allow for readers to accept several or all three of these possible understandings. See the notes for specific translation options, especially the notes on [11:21](../11/21.md) and [11:33](../11/33.md). (See: [[rc://en/tw/dict/bible/kt/lordssupper]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [11:13–15](../11/13.md) and [22](../11/22.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Head as metaphor<br><br>As noted above, “head” functions figuratively in [11:3–5](../11/03.md). The two most common understandings are these: (1) “head” is a metaphor for authority, and (2) “head” is a metaphor for source. A third (3) option is to understand “head” as a metaphor for whom one represents or to whom one brings honor. Of course, some or all of these three options could be understood as part of the “head” metaphor. What is clear is that Paul uses “head” at least partly because he wants to connect the figurative use of “head” with the nonfigurative use of “head” for the body part. Because of this connection, you should try to express the “head” metaphor with a word that refers to the body part. For specific issues and translation options, see the notes on [11:3–5](../11/03.md). (See: [[rc://en/tw/dict/bible/other/head]] and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Metaphor with bread and cup<br><br>In [11:24–25](../11/25.md), Jesus identifies bread as “my body” and the wine in a cup as “the new covenant in my blood.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [11:24–25](../11/25.md) for translation possibilities. (See: [[rc://*/tw/dict/bible/kt/body]], [[rc://*/tw/dict/bible/kt/blood]], [[rc://*/tw/dict/bible/other/bread]], and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Legal language<br><br>In [11:27–32](../11/27.md), Paul uses a number of words that would normally be used in a court of law or in other legal settings. These words include “guilty,” “examine,” “discern,” “judge,” and “condemn.” If possible, use words related to legal settings or courts of law in your translation of these verses. <br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Translating gendered words<br><br>In [11:2–16](../11/02.md), Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that could refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders. (See: [[rc://en/ta/man/translate/figs-gendernotations]])<br><br>### Are [11:8–9](../11/08.md) a parenthesis?<br><br>Some translations mark [11:8–9](../11/08.md) as an interruption or parenthesis in Paul’s argument. They do this because [11:10](../11/10.md) seems to draw a conclusion from the point made at the end of [11:7](../11/07.md). However, it is also quite possible that [11:10](../11/10.md) draws its conclusion from all of [11:7–9](../11/07.md). Because of that, neither the UST nor the ULT marks [11:8–9](../11/08.md) as a parenthesis. Consider whether translations your readers are familiar with use parentheses here or not.<br><br>### Different accounts of the Last Supper<br><br>In [11:23–25](../11/23.md), Paul recounts the tradition of the Last Supper, which is the last meal Jesus had with his closest disciples before he was arrested and put to death. Paul uses this story to explain how the Corinthians should act at the Lord’s Supper, so he considers the Last Supper the time when Jesus began the practice of what we call the Lord’s Supper. The same story can be found in very similar form in [Luke 22:19–20](luk/22/19.md) and in slightly different form in [Matthew 26:26–29](mat/26/26.md) and [Mark 14:22–25](mrk/14/22.md). You should translate the story as you find it here without making it the same as the other accounts. <br><br>### “First, …”<br><br>In [11:18](../11/18.md), Paul uses “first” to introduce his instructions about the Lord’s Supper. However, he never goes on to use “second.” Most likely, he did not think he had enough time or space to cover further commands, which would have been about the Lord’s Supper, related issues of worship, or something else. In [11:34](../11/34.md), he says “Now {about} the remaining things, I will give directions when I come.” Perhaps these “remaining things” included what he planned to introduce with “second” and “third” but never did. Consider whether your readers would be confused by a “first” without a “second.” If so, you could make it clearer that [11:34](../11/34.md) refers to “second” (and so on) instructions.
+1CO	11	intro	abce			0		# 1 Corinthians 11 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>    * Both freedom and care for others (10:23–11:1)<br>6. On head coverings (11:2–16)<br>    * Heads and honor (11:2–7)<br>    * Order for men and women (11:8–12)<br>    * Argument from nature (11:13–16)<br>7. On the Lord’s Supper (11:17-34)<br>    * The problem at Corinth (11:17–22)<br>    * The tradition from the Lord (11:23–26)<br>    * Proper behavior at the Lord’s Supper (11:27–34)<br><br>Many translations include 11:1 as the conclusion of the last section of chapter 10. Consider whether translations your readers are familiar with do this or not.<br><br>## Special Concepts in this Chapter<br><br>### The head<br><br>Paul refers frequently to “the head” in [11:2–10](../11/02.md). In some places, “head” refers to a person’s body part: his or her head (see the first occurrences of “head” in [11:4–5](../11/04.md); see also [11:6–7](../11/06.md); [11:10](../11/10.md)). In other places, “head” is used figuratively to refer to a specific kind of relationship between persons (see [11:3](../11/03.md)). Sometimes, it is not clear which use of “head” Paul intends, and perhaps it could be both (see especially the second occurrences of “head” in [11:4–5](../11/04.md)). See the notes on these verses for translation options in context. For the figurative meaning of “head,” see the section below on “Head as metaphor.” (See: [[rc://en/tw/dict/bible/other/head]])<br><br>### Women and men<br><br>Throughout [11:2–16](../11/02.md), Paul uses words that could identify “women” and “men” in general or that could more specifically refer to “wives” and “husbands.”  Further, Paul refers to the story about how God created the first man and the first woman as it is told in [Genesis 2:15–25](gen/02/15.md) (see [11:8–9](../11/08.md)). This means that Paul could be speaking about women and men in general, husbands and wives in general, or the first man and first woman whenever he uses the words “man” and “woman.” It is likely that Paul either meant women and men in general in every verse (the ULT models this option), or he had different nuances of the words “woman” and “man” in mind in different verses (the UST models this option). If your language has words that are general enough that they could indicate any of these possible nuances of “woman” and “man,” you could use those words in this chapter. (See: [[rc://en/ta/man/translate/figs-gendernotations]])<br><br>### Head coverings<br><br>Paul’s instructions in [11:2–16](../11/06.md) about “head coverings” are not clear enough to indicate exactly what the Corinthians were doing or what exactly Paul wants them to do instead. There are multiple issues that are uncertain: (1) what is the “head covering” that Paul speaks about? (2) What does the “head covering” indicate in the Corinthians’ culture? (3) Why would some women uncover their heads?<br><br>First (1), the “head covering” can be understood in roughly three ways: (a) a cloth that was worn on the top and back of the head, (b) long hair itself (it is unclear how long it would need to be to count as “long”), or (c) a specific hairstyle. The UST generally follows the interpretation that argues that the head covering is a “cloth.” Other options are included in the notes.<br><br>Second (2), the “head covering” could be an indication of (a) proper gender distinctions between men (uncovered) and women (covered), (b) submission to authority (that is, a wife’s submission to her husband), or (c) the honor and respectability of the woman (and men who are related to her). Of course, the “head covering” could indicate several of these options.<br><br>Third (3), women in Corinth might have uncovered their heads for several reasons: (a) they thought that the work of Jesus had nullified the importance of gender, so head coverings that indicated gender distinctions were unnecessary; (b) they thought that, in church worship, there was no hierarchy of authority based on gender or marriage, so head coverings that indicated submission to authority were unnecessary; or (c) they considered the whole group of believers to be family, so head coverings that indicated honor and respectability in public were unnecessary. Of course, several of these reasons might be true.<br><br>The number of interpretations and options indicates again how little we know about what Paul is talking about in [11:2–16](../11/06.md). If possible, your translation should allow for all these interpretations since the original text of 1 Corinthians also does. For specific translation options and comments on specific issues, see the notes on the verses.<br><br>### “because of the angels”<br><br>In [11:10](../11/10.md), Paul makes his claim that “the woman ought to have authority on the head,” and then he gives a reason: “because of the angels.” However, Paul does not state what about “angels” he has in mind. There are at least three important options for understanding what he could mean. First (1), sometimes the angels are described as those who oversee the order of the world and especially of worship. The woman having “authority on the head” would satisfy what the angels require for worship practices. Second (2), sometimes the angels are described as sexually attracted to earthly women. The woman “ought to have authority on the head” to keep the angels from acting or being tempted to act sexually with these women. Third (3), sometimes angels are described as involved in the worship of the community. The woman “ought to have authority on the head” as a sign of respect to them. Paul’s sentence does not specify anything beyond the fact that “the angels” are a reason for the “authority on the head,” so the best translation also expresses “the angels” as the reason without choosing between options. (See [[rc://en/tw/dict/bible/kt/angel]])<br><br>### The issue with the Lord’s Supper<br><br>In [11:17–34](../11/17.md), Paul corrects how the Corinthians are practicing the Lord’s Supper. Since the Corinthians would know the problem he is addressing, Paul himself is not very specific about it. The clearest hints about what the problem is can be found in [11:21](../11/21.md) and [11:33](../11/33.md). From these two verses, the problem with how the Corinthians are practicing the Lord’s Supper can be understood in primarily three ways. First (1), the people who arrived first began to eat right away without waiting for everyone else to gather. Because of this, they would have too much to eat and drink, and those who arrived later would not get enough. Second (2), some people, especially those who were more wealthy or powerful, would bring or receive special food and more of it than other people. Third (3), some people might not be showing hospitality or offering to share food with others who did not have their own houses or lots of food. If possible, your translation should allow for readers to accept several or all three of these possible understandings. See the notes for specific translation options, especially the notes on [11:21](../11/21.md) and [11:33](../11/33.md). (See: [[rc://en/tw/dict/bible/kt/lordssupper]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [11:13–15](../11/13.md) and [22](../11/22.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Head as metaphor<br><br>As noted above, “head” functions figuratively in [11:3–5](../11/03.md). The two most common understandings are these: (1) “head” is a metaphor for authority, and (2) “head” is a metaphor for source. A third (3) option is to understand “head” as a metaphor for whom one represents or to whom one brings honor. Of course, some or all of these three options could be understood as part of the “head” metaphor. What is clear is that Paul uses “head” at least partly because he wants to connect the figurative use of “head” with the nonfigurative use of “head” for the body part. Because of this connection, you should try to express the “head” metaphor with a word that refers to the body part. For specific issues and translation options, see the notes on [11:3–5](../11/03.md). (See: [[rc://en/tw/dict/bible/other/head]] and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Metaphor with bread and cup<br><br>In [11:24–25](../11/25.md), Jesus identifies bread as “my body” and the wine in a cup as “the new covenant in my blood.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [11:24–25](../11/25.md) for translation possibilities. (See: [[rc://*/tw/dict/bible/kt/body]], [[rc://*/tw/dict/bible/kt/blood]], [[rc://*/tw/dict/bible/other/bread]], and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Legal language<br><br>In [11:27–32](../11/27.md), Paul uses a number of words that would normally be used in a court of law or in other legal settings. These words include “guilty,” “examine,” “discern,” “judge,” and “condemn.” If possible, use words related to legal settings or courts of law in your translation of these verses.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Translating gendered words<br><br>In [11:2–16](../11/02.md), Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that could refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders. (See: [[rc://en/ta/man/translate/figs-gendernotations]])<br><br>### Are [11:8–9](../11/08.md) a parenthesis?<br><br>Some translations mark [11:8–9](../11/08.md) as an interruption or parenthesis in Paul’s argument. They do this because [11:10](../11/10.md) seems to draw a conclusion from the point made at the end of [11:7](../11/07.md). However, it is also quite possible that [11:10](../11/10.md) draws its conclusion from all of [11:7–9](../11/07.md). Because of that, neither the UST nor the ULT marks [11:8–9](../11/08.md) as a parenthesis. Consider whether translations your readers are familiar with use parentheses here or not.<br><br>### Different accounts of the Last Supper<br><br>In [11:23–25](../11/23.md), Paul recounts the tradition of the Last Supper, which is the last meal Jesus had with his closest disciples before he was arrested and put to death. Paul uses this story to explain how the Corinthians should act at the Lord’s Supper, so he considers the Last Supper the time when Jesus began the practice of what we call the Lord’s Supper. The same story can be found in very similar form in [Luke 22:19–20](luk/22/19.md) and in slightly different form in [Matthew 26:26–29](mat/26/26.md) and [Mark 14:22–25](mrk/14/22.md). You should translate the story as you find it here without making it the same as the other accounts.<br><br>### “First, …”<br><br>In [11:18](../11/18.md), Paul uses “first” to introduce his instructions about the Lord’s Supper. However, he never goes on to use “second.” Most likely, he did not think he had enough time or space to cover further commands, which would have been about the Lord’s Supper, related issues of worship, or something else. In [11:34](../11/34.md), he says “Now {about} the remaining things, I will give directions when I come.” Perhaps these “remaining things” included what he planned to introduce with “second” and “third” but never did. Consider whether your readers would be confused by a “first” without a “second.” If so, you could make it clearer that [11:34](../11/34.md) refers to “second” (and so on) instructions.
 1CO	11	1	h5fg		μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ	1	Connecting Statement:	Alternate translation: “Imitate me, just as I also {imitate} Christ”
 1CO	11	2	epnu	grammar-connect-words-phrases	δὲ	1	you remember me in everything	Here, **Now** introduces a whole new section in Paul’s argument. He **Now** begins speaking about proper behavior during worship. If your readers would misunderstand **Now**, you could use a word or phrase that introduces a new topic or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	11	2	ibw5	figs-metonymy	μου	1	you remember me in everything	Here, **me** refers specifically to what Paul teaches and how Paul behaves. If your readers would misunderstand **me**, you could clarify exactly what about **me** Paul has in mind. Alternate translation: “my doctrine and behavior” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -1610,7 +1610,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	34	xuu7	figs-extrainfo	τὰ…λοιπὰ	1	not be for judgment	Here Paul does not clarify what **the remaining things** are, and it is best to leave the reference unclear. Use a form that could be interpreted in the following ways. The phrase could refer to: (1) everything else Paul wishes to say about the Lord’s Supper. (2) Paul’s responses to other things that the Corinthians asked him about. (3) other instructions about worship practices. (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 1CO	11	34	r3hj	figs-abstractnouns	διατάξομαι	1	not be for judgment	If your language does not use an abstract noun for the idea behind **directions**, you could express the idea by using a verb such as “direct” or “instruct.” Alternate translation: “I will direct you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	11	34	zy1v	figs-go	ὡς ἂν ἔλθω	1	not be for judgment	Here Paul is speaking about his plan to visit the Corinthians at some point. The language that he uses indicates that he does not yet have a plan for how and when he will visit. What he is saying is that he does plan to visit them at some point. Use a form in your language that indicates future travel plans. Alternate translation: “whenever I can next visit you” (See: [[rc://en/ta/man/translate/figs-go]])
-1CO	12	intro	abcf			0		# 1 Corinthians 12 General Notes<br><br>## Structure and Formatting<br><br>8. On spiritual gifts (12:1–14:40)<br>      * God is the source of every gift (12:1–11)<br>      * The body (12:12–26)<br>      * Diversity of gifts (12:27–31)<br><br>Some translations put the second half of [12:31](../12/31.md) with the next section. The short sentence is a transition sentence, so it could end the current section or begin a new section. Consider how translations that your readers might be familiar with treat this verse. <br><br>## Special Concepts in this Chapter<br><br>### Spiritual gifts<br><br>In [12:1](../12/01.md), Paul introduces “spiritual gifts.” This phrase refers to specific ways in which the Holy Spirit has empowered specific believers to do specific things. The examples that Paul uses in this chapter include things that we might consider to be amazing or “supernatural,” such as speaking in tongues or healing others, and things that we might consider to be everyday or “normal,” including “helps” and “administration.” Make sure to use a word or phrase that could include both kinds of things in the category of “spiritual gifts.” Paul implies that the Holy Spirit empowers all believers with “gifts,” but this does not necessarily mean that each believer receives only one “gift” for his or her entire life. The “gifts” are ways that the Holy Spirit empowers believers, not things that believers themselves possess. Avoid language that implies that each believer possesses one specific gift for their whole life. (See: [[rc://en/tw/dict/bible/kt/spirit]] and [[rc://en/tw/dict/bible/kt/gift]])<br><br>### Speaking in tongues<br><br>Three times in this chapter, Paul refers to speaking in “tongues” (see [12:10](../12/10.md), [28](../12/28.md), [30](../12/30.md)). He will develop this theme with much more detail in chapter 14, so you may want to look ahead at chapter 14 before you decide how to translate the expressions that refer to speaking in “tongues.” The “tongues” could refer to: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” (See: [[rc://en/tw/dict/bible/other/tongue]])<br><br>### Ranking of gifts?<br><br>In [12:31](../12/31.md), Paul refers to “greater gifts.” Further, in [12:28](../12/28.md), he numbers the first three items in his list: “first apostles, second prophets, third teachers.” These two verses could suggest that some “gifts” are more valuable or have more importance than other gifts. However, in [12:22–25](../12/22.md), Paul argues that the “weaker,” “less honorable,” and “unpresentable” body parts are essential, honorable, and full of dignity. This seems to suggest that none of the “gifts” are more valuable or important than others. Consider the implications of how you translate especially [12:28](../12/28.md), [31](../12/31.md) for this issue. See the notes on those verses for translation options that fit with each view about the ranking of gifts.<br><br>## Important Figures of Speech in this Chapter<br><br>### Body analogy and metaphor<br><br>In [12:12–27](../12/12.md), Paul speaks about a “body.” He directly speaks about the human body, but he wants the Corinthians to apply what he says about a human body to their own group of believers. He uses the human body as an analogy for the group of believers because he identifies them as “the body of Christ” ([12:27](../12/27.md)). He uses this metaphor because wants them to realize that they are so closely connected to each other and to Christ that they are like one body. Because he uses this metaphor about the “body of Christ,” he also uses the human body as an analogy to understand the “body of Christ.” In the human body, there are different body parts, and each one has a specific function. Despite that, they all work together. Paul wants each of the Corinthians to think about himself or herself as a body part that works with all the other body parts to function together as a body, the “body of Christ.” Paul speaks mostly about the human “body” throughout, and your translation should reflect that. The notes point out specific figures of speech, but much of this section is description of how human body parts work together. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/other/member]])<br><br>### Personification of body parts<br><br>In [12:15–16](../12/15.md), [21](../12/21.md), Paul develops quotes of what body parts might say if they could speak. In [12:25–26](../12/25.md), he speaks as if body parts could care for, suffer with, and rejoice with each other. So that he can make a point, he speaks as if the body parts were people. However, he also wants the Corinthians to identify themselves with the body parts in the analogy, so personifying them helps the Corinthians see themselves as “body parts.” If possible, preserve this figure of speech so that your readers can identify themselves as body parts. If you must express the idea in some other way, you could indicate that Paul is using a hypothetical situation or telling a story. (See: [[rc://en/ta/man/translate/figs-personification]])<br><br>### Rhetorical questions<br><br>In [12:17](../12/17.md), [19](../12/19.md), [29–30](../12/29.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Non-exhaustive lists<br><br>In [12:8–10](../12/08.md), [28](../12/28.md), [29–30](../12/29.md), Paul provides three different lists of “spiritual gifts.” Each of these lists contain some of the same items that the others contain, but none of them contain all of the same items. This shows that Paul did not intend these lists to identify every spiritual gift that might exist. Instead, Paul is listing particular gifts as examples. Make sure that your translation does not imply that the gifts that Paul lists are the only ones that exist. <br><br>### “Members”<br><br>Throughout [12:12–27](../12/12.md), Paul refers to “members,” which identifies any of the human body parts. In English, “members” has other meanings besides parts of the body, which is why the UST translates it as “body parts.” In your translation, make sure to use a word that refers specifically to parts of the body, including external limbs (such as arms, legs, and toes) and internal organs (such as heart, lungs, and stomach). If you must choose a word that identifies only external or internal body parts, it is better to refer to external body parts because Paul refers specifically to head, ears, eyes, hands, and feet. (See: [[rc://en/tw/dict/bible/other/member]])<br><br>### Names for the Holy Spirit<br><br>Paul refers to the Holy Spirit as “the Spirit of God” ([12:3](../12/03.md)), as “the Holy Spirit” ([12:3](../12/03.md)), as “one Spirit” ([12:13](../12/13.md)), and as “the Spirit” ([12:4](../12/03.md), [7–9](../12/07.md), [11](../12/11.md)). All these phrases refer to the Holy Spirit. If your readers would misunderstand that these phrases all refer to the same Spirit, you could indicate that in some specific way or use “Holy Spirit” in all these verses. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/ta/man/translate/translate-names]])
+1CO	12	intro	abcf			0		# 1 Corinthians 12 General Notes<br><br>## Structure and Formatting<br><br>8. On spiritual gifts (12:1–14:40)<br>      * God is the source of every gift (12:1–11)<br>      * The body (12:12–26)<br>      * Diversity of gifts (12:27–31)<br><br>Some translations put the second half of [12:31](../12/31.md) with the next section. The short sentence is a transition sentence, so it could end the current section or begin a new section. Consider how translations that your readers might be familiar with treat this verse.<br><br>## Special Concepts in this Chapter<br><br>### Spiritual gifts<br><br>In [12:1](../12/01.md), Paul introduces “spiritual gifts.” This phrase refers to specific ways in which the Holy Spirit has empowered specific believers to do specific things. The examples that Paul uses in this chapter include things that we might consider to be amazing or “supernatural,” such as speaking in tongues or healing others, and things that we might consider to be everyday or “normal,” including “helps” and “administration.” Make sure to use a word or phrase that could include both kinds of things in the category of “spiritual gifts.” Paul implies that the Holy Spirit empowers all believers with “gifts,” but this does not necessarily mean that each believer receives only one “gift” for his or her entire life. The “gifts” are ways that the Holy Spirit empowers believers, not things that believers themselves possess. Avoid language that implies that each believer possesses one specific gift for their whole life. (See: [[rc://en/tw/dict/bible/kt/spirit]] and [[rc://en/tw/dict/bible/kt/gift]])<br><br>### Speaking in tongues<br><br>Three times in this chapter, Paul refers to speaking in “tongues” (see [12:10](../12/10.md), [28](../12/28.md), [30](../12/30.md)). He will develop this theme with much more detail in chapter 14, so you may want to look ahead at chapter 14 before you decide how to translate the expressions that refer to speaking in “tongues.” The “tongues” could refer to: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” (See: [[rc://en/tw/dict/bible/other/tongue]])<br><br>### Ranking of gifts?<br><br>In [12:31](../12/31.md), Paul refers to “greater gifts.” Further, in [12:28](../12/28.md), he numbers the first three items in his list: “first apostles, second prophets, third teachers.” These two verses could suggest that some “gifts” are more valuable or have more importance than other gifts. However, in [12:22–25](../12/22.md), Paul argues that the “weaker,” “less honorable,” and “unpresentable” body parts are essential, honorable, and full of dignity. This seems to suggest that none of the “gifts” are more valuable or important than others. Consider the implications of how you translate especially [12:28](../12/28.md), [31](../12/31.md) for this issue. See the notes on those verses for translation options that fit with each view about the ranking of gifts.<br><br>## Important Figures of Speech in this Chapter<br><br>### Body analogy and metaphor<br><br>In [12:12–27](../12/12.md), Paul speaks about a “body.” He directly speaks about the human body, but he wants the Corinthians to apply what he says about a human body to their own group of believers. He uses the human body as an analogy for the group of believers because he identifies them as “the body of Christ” ([12:27](../12/27.md)). He uses this metaphor because wants them to realize that they are so closely connected to each other and to Christ that they are like one body. Because he uses this metaphor about the “body of Christ,” he also uses the human body as an analogy to understand the “body of Christ.” In the human body, there are different body parts, and each one has a specific function. Despite that, they all work together. Paul wants each of the Corinthians to think about himself or herself as a body part that works with all the other body parts to function together as a body, the “body of Christ.” Paul speaks mostly about the human “body” throughout, and your translation should reflect that. The notes point out specific figures of speech, but much of this section is description of how human body parts work together. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/other/member]])<br><br>### Personification of body parts<br><br>In [12:15–16](../12/15.md), [21](../12/21.md), Paul develops quotes of what body parts might say if they could speak. In [12:25–26](../12/25.md), he speaks as if body parts could care for, suffer with, and rejoice with each other. So that he can make a point, he speaks as if the body parts were people. However, he also wants the Corinthians to identify themselves with the body parts in the analogy, so personifying them helps the Corinthians see themselves as “body parts.” If possible, preserve this figure of speech so that your readers can identify themselves as body parts. If you must express the idea in some other way, you could indicate that Paul is using a hypothetical situation or telling a story. (See: [[rc://en/ta/man/translate/figs-personification]])<br><br>### Rhetorical questions<br><br>In [12:17](../12/17.md), [19](../12/19.md), [29–30](../12/29.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Non-exhaustive lists<br><br>In [12:8–10](../12/08.md), [28](../12/28.md), [29–30](../12/29.md), Paul provides three different lists of “spiritual gifts.” Each of these lists contain some of the same items that the others contain, but none of them contain all of the same items. This shows that Paul did not intend these lists to identify every spiritual gift that might exist. Instead, Paul is listing particular gifts as examples. Make sure that your translation does not imply that the gifts that Paul lists are the only ones that exist.<br><br>### “Members”<br><br>Throughout [12:12–27](../12/12.md), Paul refers to “members,” which identifies any of the human body parts. In English, “members” has other meanings besides parts of the body, which is why the UST translates it as “body parts.” In your translation, make sure to use a word that refers specifically to parts of the body, including external limbs (such as arms, legs, and toes) and internal organs (such as heart, lungs, and stomach). If you must choose a word that identifies only external or internal body parts, it is better to refer to external body parts because Paul refers specifically to head, ears, eyes, hands, and feet. (See: [[rc://en/tw/dict/bible/other/member]])<br><br>### Names for the Holy Spirit<br><br>Paul refers to the Holy Spirit as “the Spirit of God” ([12:3](../12/03.md)), as “the Holy Spirit” ([12:3](../12/03.md)), as “one Spirit” ([12:13](../12/13.md)), and as “the Spirit” ([12:4](../12/03.md), [7–9](../12/07.md), [11](../12/11.md)). All these phrases refer to the Holy Spirit. If your readers would misunderstand that these phrases all refer to the same Spirit, you could indicate that in some specific way or use “Holy Spirit” in all these verses. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/ta/man/translate/translate-names]])
 1CO	12	1	da2e	grammar-connect-words-phrases	περὶ δὲ τῶν πνευματικῶν	1	Connecting Statement:	Just as in [8:1](../08/01.md), **Now about** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are those about which the Corinthians wrote to him. Translate **Now about** here as you translated it in [8:1](../08/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	12	1	g6ed	translate-unknown	τῶν πνευματικῶν	1	Connecting Statement:	Here, **spiritual gifts** refers to how the Holy Spirit enables specific believers to do specific things. Paul gives a list of some of these **spiritual gifts** in [12:8–10](../12/08.md). These **gifts** should not be understood as “abilities” that the believer naturally has. Rather, the **gifts** are ways in which the Holy Spirit works through a specific person to do specific things that not everyone else can do. If your readers would misunderstand **spiritual gifts**, you could use a different word or phrase that gets this idea across while maintaining some reference to the Holy Spirit. Alternate translation: “abilities given by the Holy Spirit” or “ways that the Holy Spirit equips believers” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	12	1	gsa8	figs-gendernotations	ἀδελφοί	1	Connecting Statement:	Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
@@ -1755,7 +1755,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	12	31	vb1m	figs-imperative	ζηλοῦτε	1	earnestly desire the greater gifts.	Here, **earnestly desire** could be: (1) a command from Paul. Alternate translation: “you should earnestly desire” (2) a statement about what the Corinthians are doing. Alternate translation: “you are earnestly desiring” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	12	31	jjly	figs-irony	τὰ χαρίσματα τὰ μείζονα	1	earnestly desire the greater gifts.	Here, **greater** could indicate: (1) what Paul thinks are **greater gifts**, which would be the ones that most benefit other believers. Alternate translation: “the gifts that are greater” or “the gifts that help others” (2) what the Corinthians think are the **greater gifts**, which Paul may disagree with. The Corinthians would probably include speaking in tongues as a **greater gift**. If you choose this option, you will need to express **earnestly desire** as a statement, not as an imperative. Alternate translation: “what you think are greater gifts” (See: [[rc://en/ta/man/translate/figs-irony]])
 1CO	12	31	r4hl	figs-pastforfuture	ὑμῖν δείκνυμι	1	earnestly desire the greater gifts.	Here Paul introduces what he will tell the Corinthians in the next chapter. Use a natural verb tense in your language for referring to what a person is about to say. Alternate translation: “I am going to show you” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
-1CO	13	intro	abcg			0		# 1 Corinthians 13 General Notes<br><br>## Structure and Formatting<br><br>8. On spiritual gifts (12:1–14:40)<br>      * The necessity of love (13:1–3)<br>      * The characteristics of love (13:4–7)<br>      * The enduring nature of love (13:8–13)<br><br>## Special Concepts in this Chapter<br><br>### Love<br><br>Paul’s main topic in this chapter is love. He speaks about how important it is, what it is like, and how it will endure forever. Much of the time, it seems that he is emphasizing love for other people. However, he likely also has love for God in mind. See the notes for ways to translate the abstract noun “love” if your language does not use an abstract noun for this idea. (See: [[rc://en/tw/dict/bible/kt/love]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Hypothetical situations<br><br>In [13:1–3](../13/01.md), Paul provides three hypothetical situations. He uses these situations to show how essential love is: no matter what other great things a person can do, they must have love. He uses himself as the character in the situations to avoid making someone else an example of a person who does not have love. Consider natural ways to speak about hypothetical situations in your language. If your readers would be confused when Paul uses “I” in the hypothetical situations, you could use a generic reference to a “person” or “someone” instead. (See: [[rc://en/ta/man/translate/figs-hypo]])<br><br>### Personification<br><br>In [13:4–8a](../13/04.md), Paul speaks about love as if it were a person who could do things. He speaks in this way because it makes the abstract idea of “love” easier to think about. If your readers would be confused when Paul speaks about love as a person, you could express the idea in another way. See the notes on those verses for translation options. (See: [[rc://en/ta/man/translate/figs-personification]])<br><br>### Child analogy<br><br>In [13:11](../13/11.md), Paul again uses himself as an example. This time he speaks about what he did as a child and what he does as an adult. He speaks in this way to illustrate how some things are appropriate for specific times. For example, speaking like a child is appropriate when one is a child, but it is not appropriate when one is an adult. Paul wishes the Corinthians to apply this reasoning to spiritual gifts and to love. Spiritual gifts are appropriate until Jesus comes back, but then they will no longer be appropriate. On the other hand, love is always appropriate. <br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Non-exhaustive lists<br><br>In [13:4–8a](../13/04.md), Paul provides a list of love’s characteristics. While he mentions many things, he does not intend the list to completely define every characteristic of love. Instead, he wishes to show the Corinthians what love is like. Make sure that your translation does not imply that the characteristics that Paul lists are the only characteristics that love has.<br><br>### First-person singular and plural<br><br>In [13:1–3](../13/01.md), [11](../13/11.md), [12b](../13/12.md), Paul speaks of himself in the first-person singular. In [13:9](../13/09.md), [12a](../13/12.md), Paul includes the Corinthians and other believers with himself by using the first-person plural. However, the alternation between singular and plural, especially in [13:11–12](../13/11.md), shows that Paul is not drawing any distinctions between his own experiences and those of other believers. Rather, Paul uses himself as an example, but he also wishes to speak about believers in general. If your readers would find switching between first-person singular and first-person plural to be confusing, you could use the first-person plural throughout. (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	13	intro	abcg			0		# 1 Corinthians 13 General Notes<br><br>## Structure and Formatting<br><br>8. On spiritual gifts (12:1–14:40)<br>      * The necessity of love (13:1–3)<br>      * The characteristics of love (13:4–7)<br>      * The enduring nature of love (13:8–13)<br><br>## Special Concepts in this Chapter<br><br>### Love<br><br>Paul’s main topic in this chapter is love. He speaks about how important it is, what it is like, and how it will endure forever. Much of the time, it seems that he is emphasizing love for other people. However, he likely also has love for God in mind. See the notes for ways to translate the abstract noun “love” if your language does not use an abstract noun for this idea. (See: [[rc://en/tw/dict/bible/kt/love]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Hypothetical situations<br><br>In [13:1–3](../13/01.md), Paul provides three hypothetical situations. He uses these situations to show how essential love is: no matter what other great things a person can do, they must have love. He uses himself as the character in the situations to avoid making someone else an example of a person who does not have love. Consider natural ways to speak about hypothetical situations in your language. If your readers would be confused when Paul uses “I” in the hypothetical situations, you could use a generic reference to a “person” or “someone” instead. (See: [[rc://en/ta/man/translate/figs-hypo]])<br><br>### Personification<br><br>In [13:4–8a](../13/04.md), Paul speaks about love as if it were a person who could do things. He speaks in this way because it makes the abstract idea of “love” easier to think about. If your readers would be confused when Paul speaks about love as a person, you could express the idea in another way. See the notes on those verses for translation options. (See: [[rc://en/ta/man/translate/figs-personification]])<br><br>### Child analogy<br><br>In [13:11](../13/11.md), Paul again uses himself as an example. This time he speaks about what he did as a child and what he does as an adult. He speaks in this way to illustrate how some things are appropriate for specific times. For example, speaking like a child is appropriate when one is a child, but it is not appropriate when one is an adult. Paul wishes the Corinthians to apply this reasoning to spiritual gifts and to love. Spiritual gifts are appropriate until Jesus comes back, but then they will no longer be appropriate. On the other hand, love is always appropriate.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Non-exhaustive lists<br><br>In [13:4–8a](../13/04.md), Paul provides a list of love’s characteristics. While he mentions many things, he does not intend the list to completely define every characteristic of love. Instead, he wishes to show the Corinthians what love is like. Make sure that your translation does not imply that the characteristics that Paul lists are the only characteristics that love has.<br><br>### First-person singular and plural<br><br>In [13:1–3](../13/01.md), [11](../13/11.md), [12b](../13/12.md), Paul speaks of himself in the first-person singular. In [13:9](../13/09.md), [12a](../13/12.md), Paul includes the Corinthians and other believers with himself by using the first-person plural. However, the alternation between singular and plural, especially in [13:11–12](../13/11.md), shows that Paul is not drawing any distinctions between his own experiences and those of other believers. Rather, Paul uses himself as an example, but he also wishes to speak about believers in general. If your readers would find switching between first-person singular and first-person plural to be confusing, you could use the first-person plural throughout. (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	13	1	n8lm	figs-hypo	ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω	1	Connecting Statement:	Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could **speak with tongues of men and of angels** but also that he did **not have love**. He uses himself in this hypothetical situation so that he does not offend the Corinthians by using them as an example of people without **love**. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose that I could speak with the tongues of men and of angels, but also suppose that I did not have love.” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	13	1	cm2n	figs-metonymy	ταῖς γλώσσαις	1	the tongues of … angels	Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “with the languages” or “in the words” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	13	1	axzw	translate-unknown	ταῖς γλώσσαις τῶν ἀνθρώπων…καὶ τῶν ἀγγέλων	1	the tongues of … angels	Here Paul refers to two specific categories of **tongues**: those **of men** and those **of angels**. He does not mean that these are the only kinds of **tongues** that exist, but he does think that these two kinds do exist. If your readers would misunderstand **tongues of men and of angels**, you could use a normal way to refer to various human languages and then also modify it so that you can use it for angelic languages. Alternate translation: “foreign languages and angelic languages” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1825,7 +1825,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	13	13	iw8o	figs-ellipsis	πίστις, ἐλπίς, ἀγάπη	1	faith, hope, and love	Here Paul simply lists the three things without using connecting words. Since English speakers expect a connecting word before the last item in a list, the ULT has included **and** here. If your readers would also expect one or several connecting words in a list, you could include them. Alternate translation: “faith and hope and love” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	13	13	l4wx	figs-explicit	μείζων…τούτων	1	faith, hope, and love	Here Paul does not explicitly say why **love** is **the greatest**. He could imply that: (1) loving God and others is the most important thing to do. Alternate translation: “the most significant of these” (2) **love** is the only one of the **three** that continues after Jesus comes back, and so it is the only one that lasts. Alternate translation: “the most enduring of these” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	13	13	pw69	figs-abstractnouns	ἡ ἀγάπη	1	faith, hope, and love	If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the **love** is for God and others. Alternate translation: “{is} loving people and God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	14	intro	abch			0		# 1 Corinthians 14 General Notes<br><br>## Structure and Formatting<br><br>8. On spiritual gifts (12:1–14:40)<br>      * Prophecy is superior to tongues in the church (14:1–25)<br>      * Order in the church (14:26–40)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).<br><br>## Special Concepts in this Chapter<br><br>### Prophecy<br><br>When Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])<br><br>### Tongues<br><br>In this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. It could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])<br><br>### Interpreting tongues<br><br>Paul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])<br><br>### The ungifted<br><br>In [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers. <br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Building up<br><br>In [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it were “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Hypothetical examples<br><br>Many times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])<br><br>### “Childlike” metaphor<br><br>In [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adult in their thinking. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Holy Spirit or human spirit?<br><br>In [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])<br><br>### Musical instruments<br><br>In [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones to which Paul refers. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])<br><br>### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)<br><br>In [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.” <br><br>### Function of [14:33b](../14/33.md)<br><br>The clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider how translations that your readers might be familiar with treat this verse. If there is no strong reason to pick one option or the other, you could follow the ULT and UST. <br><br>### The details of [14:34–35](../14/34.md)<br><br>In [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders are speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations.
+1CO	14	intro	abch			0		# 1 Corinthians 14 General Notes<br><br>## Structure and Formatting<br><br>8. On spiritual gifts (12:1–14:40)<br>      * Prophecy is superior to tongues in the church (14:1–25)<br>      * Order in the church (14:26–40)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).<br><br>## Special Concepts in this Chapter<br><br>### Prophecy<br><br>When Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])<br><br>### Tongues<br><br>In this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. It could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])<br><br>### Interpreting tongues<br><br>Paul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])<br><br>### The ungifted<br><br>In [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers.<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Building up<br><br>In [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it were “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Hypothetical examples<br><br>Many times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])<br><br>### “Childlike” metaphor<br><br>In [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adult in their thinking. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Holy Spirit or human spirit?<br><br>In [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])<br><br>### Musical instruments<br><br>In [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones to which Paul refers. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])<br><br>### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)<br><br>In [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.”<br><br>### Function of [14:33b](../14/33.md)<br><br>The clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider how translations that your readers might be familiar with treat this verse. If there is no strong reason to pick one option or the other, you could follow the ULT and UST.<br><br>### The details of [14:34–35](../14/34.md)<br><br>In [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders are speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations.
 1CO	14	1	vl57	figs-metaphor	διώκετε	1	Connecting Statement:	Here Paul speaks as if he wants the Corinthians to run after and try to capture **love**. He speaks in this way because he wants them to act in **love** as persistently as someone who “pursues” someone or something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Consistently act in” or “Seek after” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	1	nuf8	figs-abstractnouns	τὴν ἀγάπην	1	Connecting Statement:	If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the object of **love** is other people. Alternate translation: “loving others” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	1	n7ac	grammar-connect-words-phrases	ζηλοῦτε δὲ	1	Connecting Statement:	Here, **but** introduces the next topic that Paul wishes to speak about. If your readers would misunderstand **but** and think that Paul is contrasting **Pursue love** and **be zealous for spiritual gifts**, you could use another word that introduces a new topic, or you could start a new sentence here. If you use the second alternate translation, you may need to add a period before it. Alternate translation: “and be zealous for” or “Be zealous for” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -2058,7 +2058,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	40	mrnf	figs-imperative	πάντα…γινέσθω	1	But let all things be done properly and in order	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	40	y5wb	translate-unknown	εὐσχημόνως	1	But let all things be done properly and in order	Here, **properly** refers to behavior that is appropriate for the situation. See how you translated the similar word “appropriate” in [7:35](../07/35.md). If your readers would misunderstand **properly**, you could use a word or phrase that refers to appropriate or decent behavior. Alternate translation: “correctly” or “decently” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	40	yh07	translate-unknown	κατὰ τάξιν	1	But let all things be done properly and in order	Here, **in order** refers to how things, people, and actions are in proper place and sequence. If your readers would misunderstand **in order**, you could use a word or phrase that indicates such proper and organized things, people, and actions. Alternate translation: “in an organized way” or “in a correctly arranged way” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	15	intro	abci			0		# 1 Corinthians 15 General Notes<br><br>## Structure and Formatting<br><br>9. On the Resurrection of the Dead (15:1–58)<br>      * The Gospel and Resurrection (15:1–11)<br>      * Proof of Christ’s Resurrection (15:12–34)<br>      * The Resurrection Body (15:35–58)<br><br>Some 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 quotations from the Old Testament in [15:54b](../15/54.md) (from [Isaiah 25:8](../../isa/25/08.md)) and [15:55](../15/55.md) (from [Hosea 13:14](../../hos/13/14.md)).<br><br>## Special Concepts in this Chapter<br><br>### Denying the resurrection<br><br>In [15:12](../15/12.md), Paul notes that some of the Corinthians are denying the resurrection of the dead. There are at least three possible reasons why they might do this: (1) they hold to a philosophy or theology that denies afterlife altogether; (2) they believe that some form of resurrection has already happened; and (3) they think that the body is not valuable or cannot resurrect. It is likely that a combination of these three reasons may account for why some Corinthians were denying that the dead resurrect. However, Paul himself only argues for the resurrection, and he does not explain what the Corinthians believe. So, you do not need to choose a specific view about why some of the Corinthians were denying the resurrection. <br><br>### The resurrection of the body<br><br>Throughout this chapter, Paul emphasizes that the resurrection of Christ and believers is in the body. He clarifies that this is a glorious, transformed body, but it is still a body. Make sure that you express Paul’s references to “resurrection” or “being raised” in such a way that they imply that bodies are given life again. Paul does not clarify in this chapter what happens to nonbelievers, since he focuses on believers. At the same time, he uses very general language to refer to “the resurrection of the dead.” If possible, preserve this general language without making any explicit claims about what happens to nonbelievers after they die. (See: [[rc://en/tw/dict/bible/kt/resurrection]] and [[rc://en/tw/dict/bible/other/raise]])<br><br>### Adam and Christ<br><br>In [15:45–49](../15/45.md), Paul uses the “first man” Adam (the first human that God created) and the “last man” Jesus (the first human to rise from the dead) to speak about the current body and the resurrection body. Paul’s point is that everyone who is alive now on earth has a body like Adam’s, while those who rise from the dead will have a body like Jesus’ body. In this way, Jesus is a “Second Adam” because he is the first human to have the new kind of body. Make sure that your readers know who “Adam” is and that these verses compare and contrast Adam and Jesus. (See: [[rc://en/tw/dict/bible/names/adam]])<br><br>### “Natural” and “spiritual” bodies<br><br>In [15:44](../15/44.md), Paul introduces the terms “natural” and “spiritual” to describe two different kinds of bodies. He also refers to the “natural” body as “perishable” and “mortal,” and he refers to the “spiritual” body as “imperishable” or “incorruptible” and “immortal.” The contrast between these two kinds of bodies is not about how material or fleshly they are. Rather, the contrast is about whether they can die or not and whether they can live in the world when God has renewed it or not. Use words that make contrasts between different kinds of bodies, not words that make contrasts between bodies and other things, such as spirits. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/kt/body]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Falling asleep<br><br>In [15:6](../15/06.md), [18](../15/18.md), [20–21](../15/20.md), Paul refers to people “falling asleep.” In his culture, this was a polite way to refer to dying. It is also possible that Paul uses this euphemism because people who “fall asleep” eventually “wake up,” just like those who die will eventually resurrect. However, “falling asleep” is a common euphemism for dying, so Paul may not mean anything more than that. If your readers would misunderstand “falling asleep,” you could use a comparable euphemism or express the idea plainly. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### Parallelisms<br><br>In this chapter, and particularly in [15:39–44](../15/39.md), [53–55](../15/53.md), Paul uses parallel structures to make his point powerfully. Often, these parallel structures repeat every word except for one or two. The words that are different either add further ideas or make distinctions between ideas. If repetition is powerful in your language, preserve these parallelisms. If your readers would misunderstand this kind of repetition, you could omit some words. In some cases, multiple parallel clauses can be expressed as one clause. In other cases, multiple parallel clauses can be expressed in shortened form using lists. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])<br><br>### Rhetorical questions<br><br>In [15:12](../15/12.md), [29–30](../15/29.md), [32](../15/32.md), [55](../15/55.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Hypothetical arguments<br><br>In [15:13–19](../15/13.md), Paul shows the Corinthians what would be true if the dead were not raised. He does not believe that this is true, but he assumes that it is true for the sake of his argument. These verses thus build from the hypothesis that the dead are not raised and go on to show that many other things which the Corinthians believe and do are worthless if the hypothesis is true. Use a form in your language that shows that Paul does not believe that the dead are not raised but that he uses this claim as the basis for a hypothetical argument. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])<br><br>### Farming analogy<br><br>In [15:36–38](../15/36.md), Paul uses a farming analogy. Just as a seed is sown (buried) in the ground and then transforms into a plant that looks very different than the seed, so also the human body is buried in the ground and then is transformed into a new body that is different than the one we have now. Paul returns to the language of “sowing” in [15:42–44](../15/42–44.md) but applies it directly to bodies. If possible, preserve the farming language throughout these sections, and use words and phrases that match farming techniques in your culture. <br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Son subordinated to Father?<br><br>In [15:28](../15/28.md), Paul says that “the Son himself” will “be subjected” to the Father, “the one who subjected all things to him.” This does not mean that the Son is inferior to the Father or is no longer God. Rather, it means that the Son obeys the Father, and the Father acts through the Son. Avoid using words or phrases in your language that imply that the Son is inferior to the Father in nature, power, or glory. Instead, use words or phrases that imply that the Son obeys and acts for the Father when relating to what God has created. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])<br><br>### “Body” in the singular<br><br>In [15:35–54](../15/35.md), Paul speaks about a “spiritual body” and a “natural body.” While he varies the descriptors he uses and sometimes uses adjectives alone without the word “body,” he always refers to each of these bodies in the singular. He does this because his language uses the singular form to speak about a category. Thus, when Paul speaks about a “spiritual body,” he is referring to the category to which spiritual bodies belong. If your language does not use the singular form to refer to a category, or if your readers would find the singular form confusing, you could use a plural form or another form that your language uses to refer to a category. The UST models several different options throughout the chapter. <br><br>### Common sayings<br><br>In [15:32–33](../15/32–33.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	15	intro	abci			0		# 1 Corinthians 15 General Notes<br><br>## Structure and Formatting<br><br>9. On the Resurrection of the Dead (15:1–58)<br>      * The Gospel and Resurrection (15:1–11)<br>      * Proof of Christ’s Resurrection (15:12–34)<br>      * The Resurrection Body (15:35–58)<br><br>Some 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 quotations from the Old Testament in [15:54b](../15/54.md) (from [Isaiah 25:8](../../isa/25/08.md)) and [15:55](../15/55.md) (from [Hosea 13:14](../../hos/13/14.md)).<br><br>## Special Concepts in this Chapter<br><br>### Denying the resurrection<br><br>In [15:12](../15/12.md), Paul notes that some of the Corinthians are denying the resurrection of the dead. There are at least three possible reasons why they might do this: (1) they hold to a philosophy or theology that denies afterlife altogether; (2) they believe that some form of resurrection has already happened; and (3) they think that the body is not valuable or cannot resurrect. It is likely that a combination of these three reasons may account for why some Corinthians were denying that the dead resurrect. However, Paul himself only argues for the resurrection, and he does not explain what the Corinthians believe. So, you do not need to choose a specific view about why some of the Corinthians were denying the resurrection.<br><br>### The resurrection of the body<br><br>Throughout this chapter, Paul emphasizes that the resurrection of Christ and believers is in the body. He clarifies that this is a glorious, transformed body, but it is still a body. Make sure that you express Paul’s references to “resurrection” or “being raised” in such a way that they imply that bodies are given life again. Paul does not clarify in this chapter what happens to nonbelievers, since he focuses on believers. At the same time, he uses very general language to refer to “the resurrection of the dead.” If possible, preserve this general language without making any explicit claims about what happens to nonbelievers after they die. (See: [[rc://en/tw/dict/bible/kt/resurrection]] and [[rc://en/tw/dict/bible/other/raise]])<br><br>### Adam and Christ<br><br>In [15:45–49](../15/45.md), Paul uses the “first man” Adam (the first human that God created) and the “last man” Jesus (the first human to rise from the dead) to speak about the current body and the resurrection body. Paul’s point is that everyone who is alive now on earth has a body like Adam’s, while those who rise from the dead will have a body like Jesus’ body. In this way, Jesus is a “Second Adam” because he is the first human to have the new kind of body. Make sure that your readers know who “Adam” is and that these verses compare and contrast Adam and Jesus. (See: [[rc://en/tw/dict/bible/names/adam]])<br><br>### “Natural” and “spiritual” bodies<br><br>In [15:44](../15/44.md), Paul introduces the terms “natural” and “spiritual” to describe two different kinds of bodies. He also refers to the “natural” body as “perishable” and “mortal,” and he refers to the “spiritual” body as “imperishable” or “incorruptible” and “immortal.” The contrast between these two kinds of bodies is not about how material or fleshly they are. Rather, the contrast is about whether they can die or not and whether they can live in the world when God has renewed it or not. Use words that make contrasts between different kinds of bodies, not words that make contrasts between bodies and other things, such as spirits. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/kt/body]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Falling asleep<br><br>In [15:6](../15/06.md), [18](../15/18.md), [20–21](../15/20.md), Paul refers to people “falling asleep.” In his culture, this was a polite way to refer to dying. It is also possible that Paul uses this euphemism because people who “fall asleep” eventually “wake up,” just like those who die will eventually resurrect. However, “falling asleep” is a common euphemism for dying, so Paul may not mean anything more than that. If your readers would misunderstand “falling asleep,” you could use a comparable euphemism or express the idea plainly. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### Parallelisms<br><br>In this chapter, and particularly in [15:39–44](../15/39.md), [53–55](../15/53.md), Paul uses parallel structures to make his point powerfully. Often, these parallel structures repeat every word except for one or two. The words that are different either add further ideas or make distinctions between ideas. If repetition is powerful in your language, preserve these parallelisms. If your readers would misunderstand this kind of repetition, you could omit some words. In some cases, multiple parallel clauses can be expressed as one clause. In other cases, multiple parallel clauses can be expressed in shortened form using lists. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])<br><br>### Rhetorical questions<br><br>In [15:12](../15/12.md), [29–30](../15/29.md), [32](../15/32.md), [55](../15/55.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Hypothetical arguments<br><br>In [15:13–19](../15/13.md), Paul shows the Corinthians what would be true if the dead were not raised. He does not believe that this is true, but he assumes that it is true for the sake of his argument. These verses thus build from the hypothesis that the dead are not raised and go on to show that many other things which the Corinthians believe and do are worthless if the hypothesis is true. Use a form in your language that shows that Paul does not believe that the dead are not raised but that he uses this claim as the basis for a hypothetical argument. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])<br><br>### Farming analogy<br><br>In [15:36–38](../15/36.md), Paul uses a farming analogy. Just as a seed is sown (buried) in the ground and then transforms into a plant that looks very different than the seed, so also the human body is buried in the ground and then is transformed into a new body that is different than the one we have now. Paul returns to the language of “sowing” in [15:42–44](../15/42–44.md) but applies it directly to bodies. If possible, preserve the farming language throughout these sections, and use words and phrases that match farming techniques in your culture.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Son subordinated to Father?<br><br>In [15:28](../15/28.md), Paul says that “the Son himself” will “be subjected” to the Father, “the one who subjected all things to him.” This does not mean that the Son is inferior to the Father or is no longer God. Rather, it means that the Son obeys the Father, and the Father acts through the Son. Avoid using words or phrases in your language that imply that the Son is inferior to the Father in nature, power, or glory. Instead, use words or phrases that imply that the Son obeys and acts for the Father when relating to what God has created. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])<br><br>### “Body” in the singular<br><br>In [15:35–54](../15/35.md), Paul speaks about a “spiritual body” and a “natural body.” While he varies the descriptors he uses and sometimes uses adjectives alone without the word “body,” he always refers to each of these bodies in the singular. He does this because his language uses the singular form to speak about a category. Thus, when Paul speaks about a “spiritual body,” he is referring to the category to which spiritual bodies belong. If your language does not use the singular form to refer to a category, or if your readers would find the singular form confusing, you could use a plural form or another form that your language uses to refer to a category. The UST models several different options throughout the chapter.<br><br>### Common sayings<br><br>In [15:32–33](../15/32–33.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	15	1	gc6n	grammar-connect-words-phrases	δὲ	1	Connecting Statement:	Here, **Now** introduces a new topic that Paul will speak about for many verses. If your readers would misunderstand **Now**, you could use a word or phrase that introduces a new topic. Alternate translation: “Moving on,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	15	1	la9v		γνωρίζω…ὑμῖν, ἀδελφοί	1	make known to you	Paul makes it clear in the rest of the verse that this is not the first time he has made **known** the **gospel** to the Corinthians. If **I make known to you** sounds like Paul is making it known for the first time, you could use a word or phrase that indicates that Paul is reminding them of the **the gospel** or giving them more information about it. Alternate translation: “I again make known to you, brothers,” or “I remind you, brothers, about”
 1CO	15	1	c3yo	figs-gendernotations	ἀδελφοί	1	Connecting Statement:	Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
diff --git a/en_tn_49-GAL.tsv b/en_tn_49-GAL.tsv
index 8155eb0112..55c9f091fd 100644
--- a/en_tn_49-GAL.tsv
+++ b/en_tn_49-GAL.tsv
@@ -1,5 +1,5 @@
 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-GAL	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 (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 from the city of Tarsus was the author. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he began to trust in Jesus Christ, he traveled several times throughout the Roman Empire telling people about Jesus.\n\nIt is uncertain when Paul wrote this letter and where he was when he wrote it. Some scholars think Paul was in the city of Ephesus and wrote this letter after the second time he traveled to tell people about Jesus. 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 a person is saved by believing in Jesus Christ. People are saved as result of God being kind and not as a result of people doing good works. No person can perfectly obey the law. Any attempt to please God by obeying the law of Moses will only result in God condemning them. (See: [[rc://en/tw/dict/bible/kt/goodnews]], [[rc://en/tw/dict/bible/kt/save]], [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/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://en/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 among the early Christians who taught that this was necessary 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. 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://en/tw/dict/bible/kt/righteous]] and [[rc://en/tw/dict/bible/kt/holy]])\n\n### What did Paul mean by the expression “in Christ,” “in the Lord,” etc.?\n\nThis kind of expression occurs in 1:22; 2:4, 17; 3:14, 26, 28; 5:6, 10. Paul meant to express the idea of a very close union with Christ and the believers. At the same time, he often intended other meanings as well. See, for example, “when we seek for God to justify us in Christ” (2:17), where Paul spoke of being justified by means of Christ.\n\nPlease see the introduction to the Book of Romans for more details about this kind of expression.\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://en/ta/man/translate/translate-textvariants]]) (See: [[rc://en/ta/man/translate/translate-textvariants]])
+GAL	front	intro	i6u9			0		# Introduction to Galatians<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of Galatians<br><br>1. 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).<br>1. Paul says that people are saved by trusting in Christ alone, not by keeping the law (1:11-2:21).<br>1. 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).<br>1. 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).<br>1. 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).<br><br>### Who wrote the Book of Galatians?<br><br>Paul from the city of Tarsus was the author. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he began to trust in Jesus Christ, he traveled several times throughout the Roman Empire telling people about Jesus.<br><br>It is uncertain when Paul wrote this letter and where he was when he wrote it. Some scholars think Paul was in the city of Ephesus and wrote this letter after the second time he traveled to tell people about Jesus. Other scholars think Paul was in the city of Antioch in Syria and wrote the letter soon after the first time he traveled.<br><br>### What is the Book of Galatians about?<br><br>Paul 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 a person is saved by believing in Jesus Christ. People are saved as result of God being kind and not as a result of people doing good works. No person can perfectly obey the law. Any attempt to please God by obeying the law of Moses will only result in God condemning them. (See: [[rc://en/tw/dict/bible/kt/goodnews]], [[rc://en/tw/dict/bible/kt/save]], [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/works]])<br><br>### How should the title of this book be translated?<br><br>Translators 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://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What does it mean to “live like Jews” (2:14)?<br><br>To “live like Jews” means to obey the law of Moses, even though one trusts in Christ. The people among the early Christians who taught that this was necessary were called “Judaizers.”<br><br>## Part 3: Important Translation Issues<br><br>### How did Paul use the terms “law” and “grace” in the Book of Galatians?<br><br>These 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. 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://en/tw/dict/bible/kt/righteous]] and [[rc://en/tw/dict/bible/kt/holy]])<br><br>### What did Paul mean by the expression “in Christ,” “in the Lord,” etc.?<br><br>This kind of expression occurs in 1:22; 2:4, 17; 3:14, 26, 28; 5:6, 10. Paul meant to express the idea of a very close union with Christ and the believers. At the same time, he often intended other meanings as well. See, for example, “when we seek for God to justify us in Christ” (2:17), where Paul spoke of being justified by means of Christ.<br><br>Please see the introduction to the Book of Romans for more details about this kind of expression.<br><br>### What are the major issues in the text of the Book of Galatians?<br>* “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://en/ta/man/translate/translate-textvariants]]) (See: [[rc://en/ta/man/translate/translate-textvariants]])
 GAL	1	intro	f3n5			0		# Galatians 1 General Notes<br><br>## Structure and formatting<br><br>Paul started this letter differently than his other letters. He adds that he was “not an apostle from men nor by human agency, but through Jesus Christ and God the Father, who raised him from the dead ones.” Paul probably included these words because false teachers were opposing him and trying to undermine his authority.<br><br>## Special concepts in this chapter<br><br>### Heresy<br><br>God 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. They might not be saved. They should be treated as non-Christians. (See: [[rc://en/tw/dict/bible/kt/save]], [[rc://en/tw/dict/bible/kt/eternity]], [[rc://en/tw/dict/bible/kt/goodnews]] and [[rc://en/tw/dict/bible/kt/condemn]] and [[rc://en/tw/dict/bible/kt/curse]])<br><br>### Paul’s qualifications<br><br>Some 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 how he was formerly a zealous Jew. But God still needed to save him and show him the true gospel. As a Jew, and the apostle to Gentile people, Paul was uniquely qualified to address this issue. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “You are turning so quickly to a different gospel”<br><br>The Book of Galatians is one of Paul’s earliest letters in Scripture. It shows that heresies troubled even the early church. (See: [[rc://en/ta/man/translate/figs-explicit]])
 GAL	1	1	m4ss	figs-you		0	General Information:	Unless noted otherwise, all instances of “you” and “your” in this letter refer to the Galatians and are plural. (See: [[rc://en/ta/man/translate/figs-you]])
 GAL	1	1	uhhp	figs-123person	Παῦλος	1		Your language may have a particular way of introducing the author of a letter. Use that here. Alternate translations: “From me, Paul” or “I, Paul” (See: rc://en/ta/man/translate/figs-123person)
diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv
index 3651ee9949..7f662e5da9 100644
--- a/en_tn_59-HEB.tsv
+++ b/en_tn_59-HEB.tsv
@@ -1,6 +1,6 @@
 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-HEB	front	intro	xy4n			0		# Introduction to Hebrews<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of Hebrews<br><br>Hebrews alternates between exposition and exhortation. To put it another way, the author switches between teaching and warning his audience. The following outline identifies which sections are which. <br><br>1. Introduction: God and his Son (1:1–4)<br>2. The Son and the angels (1:5–2:18)<br>      * Teaching: The Son is greater than the angels (1:5–14)<br>      * Exhortation: Listen to the message! (2:1–4)<br>      * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)<br>3. Example of the wilderness generation (3:1–4:13)<br>      * Exhortation: The Son is greater than Moses (3:1–6)<br>      * Exhortation: Strive to enter the rest! (3:7–4:11)<br>      * Exhortation: The power of God’s word (4:12–13)<br>4. Summary statement (4:14–16)<br>5. The Son as high priest (5:1–10:18)<br>      * Teaching: The Son becomes high priest (5:1–10)<br>      * Exhortation: Make sure to persevere! (5:11–6:12)<br>      * Exhortation: God’s promise is certain (6:13–20)<br>      * Teaching: Melchizedek the priest (7:1–10)<br>      * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)<br>      * Teaching: The ministry of the Son (8:1–6)<br>      * Teaching: The new covenant (8:7–13)<br>      * Teaching: Old and new ministries (9:1–10:18)<br>6. Summary statement (10:19–25)<br>7. Faith and endurance (10:26–12:29)<br>      * Exhortation: Endure in the faith! (10:26–39)<br>      * Exhortation: Examples of faith (11:1–40)<br>      * Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)<br>      * Exhortation: Mount Sinai and Mount Zion (12:18–29)<br>8. Closing (13:1–25)<br>      * Final commands and exhortations (13:1–19)<br>      * Benediction and letter closing (13:20–25)<br><br>### Who wrote the Book of Hebrews?<br><br>No one knows who wrote Hebrews. Scholars have suggested several different people who could possibly be the author. Possible authors are Paul, Luke, and Barnabas. The date of writing is also not known. Most scholars think it was written before A.D. 70. Jerusalem was destroyed in A.D. 70, but the writer of this letter spoke about Jerusalem as if it had not yet been destroyed.<br><br>### What is the Book of Hebrews about?<br><br>In the Book of Hebrews, the author shows that Jesus fulfilled Old Testament prophecies. The author did this in order to encourage the Jewish Christians and to explain that Jesus is better than anything that the old covenant had to offer. Jesus is the perfect High Priest. Jesus was also the perfect sacrifice. Animal sacrifices became useless because Jesus’ sacrifice was once and for all time. Therefore, Jesus is the one and only way for people to be accepted by God.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “Hebrews.” Or they may choose a clearer title, such as “The Letter to the Hebrews” or “A Letter to the Jewish Christians.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### Can readers understand this book without knowing about the sacrifices and the work of the priests required in the Old Testament?<br><br>It would be very difficult for readers to understand this book without understanding these matters. Translators might consider explaining some of these Old Testament concepts in notes or in an introduction to this book.<br><br>### How is the idea of blood used in the Book of Hebrews?<br><br>Beginning in [Hebrews 9:7](../heb/09/07.md), the idea of blood is often used as metonymy to represent the death of any animal that was sacrificed according to God’s covenant with Israel. The author also used blood to represent the death of Jesus Christ. Jesus became the perfect sacrifice so that God would forgive people for sinning against him. (See: [[rc://en/ta/man/translate/figs-metonymy]])<br><br>Beginning in [Hebrews 9:19](../heb/09/19.md), the author used the idea of sprinkling as a symbolic action. Old Testament priests sprinkled the blood of the animals sacrificed. This was a symbol of the benefits of the animal’s death being applied to the people or to an object. This showed that the people or the object was acceptable to God. (See: [[rc://en/ta/man/translate/translate-symaction]])<br><br>## Part 3: Important Translation Issues<br><br>### How are the ideas of “holy” and “sanctify” represented in Hebrews in the ULT?<br><br>The scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, the ULT uses the following principles:<br>* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God views Christians as sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact that Christians are to conduct themselves in a blameless, faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones,” or “holy people.”<br>* Sometimes the meaning indicates a simple reference to Christians without implying any particular role filled by them. In these cases, the ULT uses “believer” or “believers.” (See: 6:10; 13:24)<br>* Sometimes the meaning implies the idea of someone or something set apart for God alone. In these cases, the ULT uses “sanctify,” “set apart,” “dedicated to,” or “reserved for.” (See: 2:11: 9:13; 10:10, 14, 29; 13:12)<br><br>The UST will often be helpful as translators think about how to represent these ideas in their own versions.<br><br>### How should “we” and “you” be translated?<br><br>Throughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. <br><br>### What are the major issues in the text of the Book of Hebrews?<br><br>For the following verses, modern versions of the Bible differ from older versions. The ULT text has the modern reading and puts the older reading in a footnote. If a translation of the Bible exists in the general region, translators should consider using the reading found in those versions. If not, translators are advised to follow the modern reading.<br>* “you crowned him with glory and honor” (2:7). Some older versions read, “you crowned him with glory and honor and you have put him over the works of your hands.”<br>* “those who did not unite in faith with those who obeyed” (4:2). Some older versions read, “those who heard it without joining faith to it.”<br>* “Christ came as a high priest of the good things that have come” (9:11). Some modern versions and older versions read, “Christ came as a high priest of the good things that are to come.”<br>* “on those who were prisoners” (10:34). Some older versions read, “of me in my chains.”<br>* “They were stoned. They were sawn in two. They were killed with the sword” (11:37). Some older versions read, “They were stoned. They were sawn in two. They were tempted. They were killed with the sword.”<br>* “If even an animal touches the mountain, it must be stoned” (12:20). Some older versions read, “If even an animal touches the mountain, it must be stoned or shot with an arrow.”<br><br>(See: [[rc://en/ta/man/translate/translate-textvariants]])
-HEB	1	intro	aaf9			0		# Hebrews 1 General Notes<br><br>## Structure and Formatting<br><br>1. Introduction: God and his Son (1:1–4)<br>2. The Son and the angels (1:5–2:18)<br>      * Teaching: The Son is greater than the angels (1:5–14)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### God speaking Scripture<br><br>In this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (see [1:1](../01/01.md)). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way. <br><br>### Old Testament quotations<br><br>When the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [1:6](../01/06.md), which quotes from the Greek version of [Deuteronomy 32:43](../../deu/32/43.md). In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament you are familiar with. (See: [[rc://en/ta/man/translate/writing-quotations]])<br><br>### The Son and the Father<br><br>In this chapter, the author refers to the “Son” and several times speaks of God as a “father.” These are important terms for two person of the Trinity: God the Father and God the Son. The author uses these terms partly because the Old Testament texts he quotes use them. Also, “Son” and “Father” refer to two people who are closely related but not the same person, so the words provide good language to speak about two persons of the Trinity. If possible, preserve the father and son language in this chapter, but make sure that your translation does not make it sound like the Son did not exist until a certain time or that the Father at some point physically gave birth to the Son. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])<br><br>### Angels<br><br>The author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://en/tw/dict/bible/kt/angel]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>The author asks rhetorical questions in [1:5](../01/05.md), [13–14](../01/13.md). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Parallelisms<br><br>In the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])<br><br>### Inheriting<br><br>In [1:2](../01/02.md), [4](../01/04.md), [14](../01/14.md), the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc://en/tw/dict/bible/kt/inherit]] and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Descriptions of the Son in [1:3](../01/03.md)<br><br>In [1:3](../01/03.md), the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors.
+HEB	front	intro	xy4n			0		# Introduction to Hebrews<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of Hebrews<br><br>Hebrews alternates between exposition and exhortation. To put it another way, the author switches between teaching and warning his audience. The following outline identifies which sections are which.<br><br>1. Introduction: God and his Son (1:1–4)<br>2. The Son and the angels (1:5–2:18)<br>      * Teaching: The Son is greater than the angels (1:5–14)<br>      * Exhortation: Listen to the message! (2:1–4)<br>      * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)<br>3. Example of the wilderness generation (3:1–4:13)<br>      * Exhortation: The Son is greater than Moses (3:1–6)<br>      * Exhortation: Strive to enter the rest! (3:7–4:11)<br>      * Exhortation: The power of God’s word (4:12–13)<br>4. Summary statement (4:14–16)<br>5. The Son as high priest (5:1–10:18)<br>      * Teaching: The Son becomes high priest (5:1–10)<br>      * Exhortation: Make sure to persevere! (5:11–6:12)<br>      * Exhortation: God’s promise is certain (6:13–20)<br>      * Teaching: Melchizedek the priest (7:1–10)<br>      * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)<br>      * Teaching: The ministry of the Son (8:1–6)<br>      * Teaching: The new covenant (8:7–13)<br>      * Teaching: Old and new ministries (9:1–10:18)<br>6. Summary statement (10:19–25)<br>7. Faith and endurance (10:26–12:29)<br>      * Exhortation: Endure in the faith! (10:26–39)<br>      * Exhortation: Examples of faith (11:1–40)<br>      * Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)<br>      * Exhortation: Mount Sinai and Mount Zion (12:18–29)<br>8. Closing (13:1–25)<br>      * Final commands and exhortations (13:1–19)<br>      * Benediction and letter closing (13:20–25)<br><br>### Who wrote the Book of Hebrews?<br><br>No one knows who wrote Hebrews. Scholars have suggested several different people who could possibly be the author. Possible authors are Paul, Luke, and Barnabas. The date of writing is also not known. Most scholars think it was written before A.D. 70. Jerusalem was destroyed in A.D. 70, but the writer of this letter spoke about Jerusalem as if it had not yet been destroyed.<br><br>### What is the Book of Hebrews about?<br><br>In the Book of Hebrews, the author shows that Jesus fulfilled Old Testament prophecies. The author did this in order to encourage the Jewish Christians and to explain that Jesus is better than anything that the old covenant had to offer. Jesus is the perfect High Priest. Jesus was also the perfect sacrifice. Animal sacrifices became useless because Jesus’ sacrifice was once and for all time. Therefore, Jesus is the one and only way for people to be accepted by God.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “Hebrews.” Or they may choose a clearer title, such as “The Letter to the Hebrews” or “A Letter to the Jewish Christians.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### Can readers understand this book without knowing about the sacrifices and the work of the priests required in the Old Testament?<br><br>It would be very difficult for readers to understand this book without understanding these matters. Translators might consider explaining some of these Old Testament concepts in notes or in an introduction to this book.<br><br>### How is the idea of blood used in the Book of Hebrews?<br><br>Beginning in [Hebrews 9:7](../heb/09/07.md), the idea of blood is often used as metonymy to represent the death of any animal that was sacrificed according to God’s covenant with Israel. The author also used blood to represent the death of Jesus Christ. Jesus became the perfect sacrifice so that God would forgive people for sinning against him. (See: [[rc://en/ta/man/translate/figs-metonymy]])<br><br>Beginning in [Hebrews 9:19](../heb/09/19.md), the author used the idea of sprinkling as a symbolic action. Old Testament priests sprinkled the blood of the animals sacrificed. This was a symbol of the benefits of the animal’s death being applied to the people or to an object. This showed that the people or the object was acceptable to God. (See: [[rc://en/ta/man/translate/translate-symaction]])<br><br>## Part 3: Important Translation Issues<br><br>### How are the ideas of “holy” and “sanctify” represented in Hebrews in the ULT?<br><br>The scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, the ULT uses the following principles:<br>* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God views Christians as sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact that Christians are to conduct themselves in a blameless, faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones,” or “holy people.”<br>* Sometimes the meaning indicates a simple reference to Christians without implying any particular role filled by them. In these cases, the ULT uses “believer” or “believers.” (See: 6:10; 13:24)<br>* Sometimes the meaning implies the idea of someone or something set apart for God alone. In these cases, the ULT uses “sanctify,” “set apart,” “dedicated to,” or “reserved for.” (See: 2:11: 9:13; 10:10, 14, 29; 13:12)<br><br>The UST will often be helpful as translators think about how to represent these ideas in their own versions.<br><br>### How should “we” and “you” be translated?<br><br>Throughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise.<br><br>### What are the major issues in the text of the Book of Hebrews?<br><br>For the following verses, modern versions of the Bible differ from older versions. The ULT text has the modern reading and puts the older reading in a footnote. If a translation of the Bible exists in the general region, translators should consider using the reading found in those versions. If not, translators are advised to follow the modern reading.<br>* “you crowned him with glory and honor” (2:7). Some older versions read, “you crowned him with glory and honor and you have put him over the works of your hands.”<br>* “those who did not unite in faith with those who obeyed” (4:2). Some older versions read, “those who heard it without joining faith to it.”<br>* “Christ came as a high priest of the good things that have come” (9:11). Some modern versions and older versions read, “Christ came as a high priest of the good things that are to come.”<br>* “on those who were prisoners” (10:34). Some older versions read, “of me in my chains.”<br>* “They were stoned. They were sawn in two. They were killed with the sword” (11:37). Some older versions read, “They were stoned. They were sawn in two. They were tempted. They were killed with the sword.”<br>* “If even an animal touches the mountain, it must be stoned” (12:20). Some older versions read, “If even an animal touches the mountain, it must be stoned or shot with an arrow.”<br><br>(See: [[rc://en/ta/man/translate/translate-textvariants]])
+HEB	1	intro	aaf9			0		# Hebrews 1 General Notes<br><br>## Structure and Formatting<br><br>1. Introduction: God and his Son (1:1–4)<br>2. The Son and the angels (1:5–2:18)<br>      * Teaching: The Son is greater than the angels (1:5–14)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### God speaking Scripture<br><br>In this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (see [1:1](../01/01.md)). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way.<br><br>### Old Testament quotations<br><br>When the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [1:6](../01/06.md), which quotes from the Greek version of [Deuteronomy 32:43](../../deu/32/43.md). In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament you are familiar with. (See: [[rc://en/ta/man/translate/writing-quotations]])<br><br>### The Son and the Father<br><br>In this chapter, the author refers to the “Son” and several times speaks of God as a “father.” These are important terms for two person of the Trinity: God the Father and God the Son. The author uses these terms partly because the Old Testament texts he quotes use them. Also, “Son” and “Father” refer to two people who are closely related but not the same person, so the words provide good language to speak about two persons of the Trinity. If possible, preserve the father and son language in this chapter, but make sure that your translation does not make it sound like the Son did not exist until a certain time or that the Father at some point physically gave birth to the Son. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])<br><br>### Angels<br><br>The author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://en/tw/dict/bible/kt/angel]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>The author asks rhetorical questions in [1:5](../01/05.md), [13–14](../01/13.md). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Parallelisms<br><br>In the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])<br><br>### Inheriting<br><br>In [1:2](../01/02.md), [4](../01/04.md), [14](../01/14.md), the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc://en/tw/dict/bible/kt/inherit]] and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Descriptions of the Son in [1:3](../01/03.md)<br><br>In [1:3](../01/03.md), the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors.
 HEB	1	1	dhcr	figs-doublet	πολυμερῶς καὶ πολυτρόπως πάλαι	1		Here, **In many portions** shows that God did not speak just once. Rather, he spoke often throughout the time called **long ago**. Then, **in many ways** shows that God used various means and people to speak to the **fathers**. The author uses both of these phrases because he wishes to emphasize the variety of times and ways in which God has **spoken**. If your language does not use repetition for emphasis, and if you cannot represent Paul’s two phrases well, you could express the idea using one phrase that emphasizes variety. Alternate translation: “Long ago, with great variety” or “Long ago, using multiple methods in different times,” (See: [[rc://en/ta/man/translate/translate-unknown]])
 HEB	1	1	c7us	figs-infostructure	πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις	1		Here, **In many portions and in many ways long ago** describes how God “spoke” **to {our} fathers**. If your readers would misunderstand this sentence structure, you could rearrange the phrases so that **In many portions and in many ways long ago** does modify **having spoken**. Alternate translation: “God, having spoken to {our} fathers through the prophets in many portions and in many ways long ago” 
 HEB	1	1	uuix	figs-idiom	πάλαι	1		Here, **long ago** refers to past time. It often identifies events that happened in the distant past and about which stories are told. Use a word or phrase that refers to the distant past. Alternate translation: “in the past days” or “in ancient times” (See: [[rc://en/ta/man/translate/figs-idiom]])
diff --git a/en_tn_61-1PE.tsv b/en_tn_61-1PE.tsv
index 49bd0e3633..85e9eda5ea 100644
--- a/en_tn_61-1PE.tsv
+++ b/en_tn_61-1PE.tsv
@@ -255,7 +255,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1PE	2	25	jkfu	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://en/ta/man/translate/figs-activepassive]])
 1PE	2	25	i5lu	figs-metaphor	τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν	1	the shepherd and guardian of your souls	Peter uses **shepherd** and **overseer** figuratively 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://en/ta/man/translate/figs-metaphor]])
 1PE	2	25	z6q2	figs-synecdoche	τῶν ψυχῶν ὑμῶν	1		See how you translated this phrase in [1:9](../01/09.md). (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-1PE	3	intro	cqf4			0		# 1 Peter 3 General Notes<br><br>## Structure and Formatting<br><br>1. How believers should act toward other people (2:11–3:12)<br>2. How believers should endure suffering (3:13–4:6)<br><br>Some 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).<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### “the spirits in prison”<br><br>[Verse 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. [Verse 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)). [Verse 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. [Verse 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 [verse 19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah. <br><br>### “Baptism now saves you”<br><br>In [verse 20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [verse 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” figuratively to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [verse 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.
+1PE	3	intro	cqf4			0		# 1 Peter 3 General Notes<br><br>## Structure and Formatting<br><br>1. How believers should act toward other people (2:11–3:12)<br>2. How believers should endure suffering (3:13–4:6)<br><br>Some 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).<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### “the spirits in prison”<br><br>[Verse 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. [Verse 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)). [Verse 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. [Verse 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 [verse 19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.<br><br>### “Baptism now saves you”<br><br>In [verse 20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [verse 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” figuratively to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [verse 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.
 1PE	3	1	p454			0	General Information:	In [verses 1–6](../03/01.md) Peter gives instructions specifically to women who are wives.
 1PE	3	1	wp5p	figs-metonymy	τινες ἀπειθοῦσιν τῷ λόγῳ	1	some are disobedient to the word	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://en/ta/man/translate/figs-metonymy]])
 1PE	3	1	kbis	figs-activepassive	κερδηθήσονται	1	they will be won	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://en/ta/man/translate/figs-activepassive]])