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-front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the Book of 1 Corinthians\n\n1. Opening (1:1–9)\n2. Against divisions (1:10–4:15)\n3. Against sexual immorality (4:16–6:20)\n4. On abstinence (7:1–40)\n5. On food (8:1–11:1)\n6. On head coverings (11:2–16)\n7. On the Lord’s Supper (11:17–34)\n8. On spiritual gifts (12:1–14:40)\n9. On the resurrection of the dead (15:1–58)\n10. On the collection and visits (16:1–12)\n11. Closing: final commands and greetings (16:13–24)\n\nMore detailed outlines for each of these sections appear in the chapter introductions.\n\n### Who Wrote the Book of 1 Corinthians?\n\nThe 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.\n\n### What Is the Book of 1 Corinthians about?\n\nWhile 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.\n\n### How Should the Title of this Book Be Translated?\n\nTranslators 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://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the city of Corinth like?\n\nCorinth 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.\n\n### What was the issue that Paul was addressing in this letter?\n\nPaul 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.\n\n## Part 3: Important Translation Issues\n\n### What does Paul mean when he talks about “wisdom” and “foolishness”?\n\nThese 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.”\n\n### What does Paul mean when he talks about “knowledge”?\n\nPaul 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.\n\n### What does Paul mean when he talks about “power” and “weakness”?\n\nSomeone 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.”\n\n### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?\n\nPaul 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://*/ta/man/translate/figs-metaphor]])\n\n### How should “brothers” be translated?\n\nMany 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://*/tw/dict/bible/kt/brother]])\n\n### How should extended metaphors be translated?\n\nThroughout 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://*/ta/man/translate/figs-exmetaphor]])\n\n### How should rhetorical questions be translated?\n\nPaul 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://*/ta/man/translate/figs-rquestion]])\n\n### How should euphemisms be translated?\n\nPaul 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://*/ta/man/translate/figs-euphemism]])\n\n### How should “you” and “we” be translated?\n\nThroughout 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://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-exclusive]])\n\n### What are the major issues in the text of the Book of 1 Corinthians?\n\nIn 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://*/ta/man/translate/translate-textvariants]])\n\n* “the mystery of God” ([2:1](../02/01.md)). Some ancient manuscripts have this: “the testimony of God.”\n* “God judges” ([5:13](../05/13.md)). Some ancient manuscripts have this: “God will judge.”\n* “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.”\n* “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.”\n* “put the Lord to the test” ([10:9](../10/09.md)). Some ancient manuscripts have this: “put Christ to the test.”\n* “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—”\n* “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.”\n* “let him be ignorant” ([14:38](../14/38.md)). Some ancient manuscripts have this: “he is considered ignorant.”\n* “let us also bear” ([15:49](../15/49.md)). Some ancient manuscripts have this: “we will also bear.”\n* “Amen” ([16:24](../16/24.md)). Some ancient manuscripts do not have “Amen.”
+front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the Book of 1 Corinthians\n\n1. Opening (1:1–9)\n2. Against divisions (1:10–4:15)\n3. Against sexual immorality (4:16–6:20)\n4. On abstinence (7:1–40)\n5. On food (8:1–11:1)\n6. On head coverings (11:2–16)\n7. On the Lord’s Supper (11:17–34)\n8. On spiritual gifts (12:1–14:40)\n9. On the resurrection of the dead (15:1–58)\n10. On the collection and visits (16:1–12)\n11. Closing: final commands and greetings (16:13–24)\n\nMore detailed outlines for each of these sections appear in the chapter introductions.\n\n### Who Wrote the Book of 1 Corinthians?\n\nThe 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.\n\n### What Is the Book of 1 Corinthians about?\n\nWhile 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.\n\n### How Should the Title of this Book Be Translated?\n\nTranslators 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://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the city of Corinth like?\n\nCorinth 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.\n\n### What was the issue that Paul was addressing in this letter?\n\nPaul 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.\n\n## Part 3: Important Translation Issues\n\n### What does Paul mean when he talks about “wisdom” and “foolishness”?\n\nThese 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.”\n\n### What does Paul mean when he talks about “knowledge”?\n\nPaul 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.\n\n### What does Paul mean when he talks about “power” and “weakness”?\n\nSomeone 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.”\n\n### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?\n\nPaul 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://*/ta/man/translate/figs-metaphor]])\n\n### How should “brothers” be translated?\n\nMany 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://*/tw/dict/bible/kt/brother]])\n\n### How should extended metaphors be translated?\n\nThroughout 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://*/ta/man/translate/figs-exmetaphor]])\n\n### How should rhetorical questions be translated?\n\nPaul 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://*/ta/man/translate/figs-rquestion]])\n\n### How should euphemisms be translated?\n\nPaul 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://*/ta/man/translate/figs-euphemism]])\n\n### How should “you” and “we” be translated?\n\nThroughout 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://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-exclusive]])\n\n### What are the major issues in the text of the Book of 1 Corinthians?\n\nIn 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://*/ta/man/translate/translate-textvariants]])\n\n* “the mystery of God” ([2:1](../02/01.md)). Some ancient manuscripts have this: “the testimony of God.”\n* “God judges” ([5:13](../05/13.md)). Some ancient manuscripts have this: “God will judge.”\n* “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.”\n* “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.”\n* “put the Lord to the test” ([10:9](../10/09.md)). Some ancient manuscripts have this: “put Christ to the test.”\n* “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—”\n* “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.”\n* “let him be ignorant” ([14:38](../14/38.md)). Some ancient manuscripts have this: “he is considered ignorant.”\n* “let us also bear” ([15:49](../15/49.md)). Some ancient manuscripts have this: “we will also bear.”\n* “Amen” ([16:24](../16/24.md)). Some ancient manuscripts do not have “Amen.”
 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://*/tw/dict/bible/kt/wise]] and [[rc://*/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://*/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://*/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 could 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).
 1:1	o7ie		rc://*/ta/man/translate/figs-123person	Παῦλος	1	In this culture, letter writers would give their own names first, referring to themselves in the third person. If it would be helpful in your language, you could 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 could use it here. Alternate translation: “From Paul. I have been”
 1:1	qp1n		rc://*/ta/man/translate/figs-activepassive	κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ	1	If your language does not use the passive form in this way, you can 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”
@@ -171,7 +171,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 1:31	dm5h		rc://*/ta/man/translate/grammar-connect-logic-result	ἵνα	1	Here, **so that** could introduce: (1) the result of everything he has said about God being the one who chooses and acts. If you use one of the following alternate translation, you may need to add a period before it. Alternate translation: “Because of all this” or “Therefore” (2) the purpose for which God chose the weak and foolish. Alternate translation: “in order that”
 1:31	gtv0		rc://*/ta/man/translate/figs-ellipsis	ἵνα καθὼς γέγραπται	1	Here Paul leaves out some words that might be required in your language to make a complete thought. If your language does need these words, you could supply words such as “we should do.” Alternate translation: “so that we should behave just as it is written”
 1:31	paga		rc://*/ta/man/translate/figs-infostructure	καθὼς γέγραπται, ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω	1	If it would be unnatural in your language to put **just as it is written** before the quotation, you could put **just as it is written** at the end of the sentence. Alternate translation: “‘Let the one who boasts, boast in the Lord,’ just as it is written”
-1:31	ebvw		rc://*/ta/man/translate/writing-quotations	καθὼς γέγραπται	1	In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Jeremiah the prophet (see [Jeremiah 9:24](../jer/09/24.md)). If it would be helpful in your language, you could express this form with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Jeremiah the prophet”
+1:31	ebvw		rc://*/ta/man/translate/writing-quotations	καθὼς γέγραπται	1	In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Jeremiah the prophet (See: [Jeremiah 9:24](../jer/09/24.md)). If it would be helpful in your language, you could express this form with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Jeremiah the prophet”
 1:31	pfa7		rc://*/ta/man/translate/figs-activepassive	γέγραπται	1	If your language does not use the passive form in this way, you can 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 can 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”
 1:31	fym9		rc://*/ta/man/translate/figs-imperative3p	ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω	1	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”
 1:31	mo0q		rc://*/ta/man/translate/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 it would be helpful in your language, you could express **boast in the Lord** with a comparable phrase that indicates that someone is boasting about someone else. Alternate translation: “Let … boast with reference to the Lord”
@@ -230,7 +230,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 2:8	zc89		rc://*/ta/man/translate/figs-possession	τὸν Κύριον τῆς δόξης	1	Here Paul uses the possessive form to describe **the Lord** who has **glory**. If it would be helpful in your language, you could express the idea behind this form by translating **glory** with an adjective or a relative clause. Alternate translation: “the Lord, who has glory”
 2:9	fu1y		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλὰ	1	Here, **But** introduces a contrast with the hypothetical statement in [2:8](../02/08.md) about how the rulers would not have crucified the Lord if they had understood God’s wisdom. The **But** reminds the reader that this hypothetical statement is not true, and Paul wishes to introduce further statements about how people do not understand God’s wisdom. If it would be helpful in your language, you could leave **But** untranslated or use a word or phrase that would signal that Paul is no longer speaking hypothetically. Alternate translation: “But instead,”
 2:9	wuar		rc://*/ta/man/translate/figs-ellipsis	ἀλλὰ καθὼς γέγραπται	1	Here Paul has omitted some words that may be necessary in your language to form a complete thought. If necessary, you could supply a summary from [2:8](../02/08.md) of what the rulers did not understand and how they acted. Alternate translation: “But the rulers did not understand, just as it is written” or “But the rulers did do these things, just as it is written”
-2:9	qcb2		rc://*/ta/man/translate/writing-quotations	καθὼς γέγραπται	1	In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (see [Isaiah 64:4](../isa/64/04.md)). If it would be helpful in your language, you could express this form with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Isaiah the prophet”
+2:9	qcb2		rc://*/ta/man/translate/writing-quotations	καθὼς γέγραπται	1	In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (See: [Isaiah 64:4](../isa/64/04.md)). If it would be helpful in your language, you could express this form with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Isaiah the prophet”
 2:9	w3m2		rc://*/ta/man/translate/figs-activepassive	γέγραπται	1	If your language does not use the passive form in this way, you can 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 can express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Isaiah has written” (2) God speaks the words. Alternate translation: “God has said”
 2:9	pt3m		rc://*/ta/man/translate/figs-infostructure	ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν	1	In this quotation, **What eye has not seen, and ear has not heard, and has not arisen in the heart of man** are the **things God has prepared**. If your language would naturally put **What eye has not seen, and ear has not heard, and has not arisen in the heart of man** after **God has prepared**, you could reverse the order. Alternate translation: “God has prepared for those who love him what eye has not seen, and ear has not heard, and has not arisen in the heart of man”
 2:9	j9ib		rc://*/ta/man/translate/figs-synecdoche	ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη	1	Here, the words **eye**, **ear**, and **heart** refer to the parts of the person that see, hear, and think. In each case, the word means that the whole person sees, hears, and thinks. If it would be helpful in your language, you could express this way of speaking with a word that refers to a person as a whole instead of just a part of that person. Alternate translation: “What a person has not seen, and a person has not heard, and has not arisen when a person thinks”
@@ -279,7 +279,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 2:15	zg4b		rc://*/ta/man/translate/figs-explicit	αὐτὸς & ὑπ’ οὐδενὸς ἀνακρίνεται	1	Here Paul wishes to say that it is impossible for someone without the Spirit to properly understand or make judgments about the person who does have the Spirit. If this implication would be missed by your readers, you could make it more explicit that Paul is speaking about the impossibility of someone without the Spirit “discerning” someone with the Spirit. Alternate translation: “he himself cannot be discerned by anyone who is not spiritual”
 2:15	ndi1		rc://*/ta/man/translate/figs-rpronouns	αὐτὸς & ἀνακρίνεται	1	Here, **himself** focuses attention on **the spiritual one**. If **himself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “he is discerned” or “he indeed is discerned”
 2:16	ye98		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, **For** introduces proof from Scripture to support what Paul has said about the “natural person” and the “spiritual” person in [2:14–15](../02/14.md). If it would be helpful in your language, you could express this connection with a word or phrase that indicates that Paul is introducing proof. Alternate translation: “you could tell that these things are true, because” or “Indeed,”
-2:16	tj79		rc://*/ta/man/translate/writing-quotations	γὰρ	1	Here, **For** is the only word that Paul uses to introduce a quotation from the Old Testament, in this case, from the book written by Isaiah the prophet (see [Isaiah 40:13](../isa/40/13.md)). If your language would not introduce a quotation in this way, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For, as it can be read in the Old Testament,” or “For, according to Isaiah the prophet,”
+2:16	tj79		rc://*/ta/man/translate/writing-quotations	γὰρ	1	Here, **For** is the only word that Paul uses to introduce a quotation from the Old Testament, in this case, from the book written by Isaiah the prophet (See: [Isaiah 40:13](../isa/40/13.md)). If your language would not introduce a quotation in this way, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For, as it can be read in the Old Testament,” or “For, according to Isaiah the prophet,”
 2:16	m4pu		rc://*/ta/man/translate/figs-rquestion	τίς & ἔγνω νοῦν Κυρίου, ὃς συμβιβάσει αὐτόν?	1	Here, the passage that Paul quotes from the book of Isaiah uses a question to indicate that no human **has known the mind of the Lord**, and no human **will instruct him**. The quoted question is not asking for information. Instead, it assumes that the answer is “no one,” and the author used a question to make a negative claim that is stronger than a simple statement. If it would be helpful in your language, you could express the idea behind the question with a strong negative statement. Alternate translation: “no one has known the mind of the Lord—no one will instruct him.”
 2:16	wacc		rc://*/ta/man/translate/figs-possession	νοῦν Κυρίου	1	Here Paul uses the possessive form to describe a **mind** that the **Lord** has or uses. If it would be helpful in your language, you could express the idea behind that the **Lord** is one who is thinking with **the mind**by using a verbal phrase. Alternate translation: “the thoughts that the Lord thinks”
 2:16	r18k		rc://*/ta/man/translate/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 it would be helpful in your language, you could express “having someone else’s mind” 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”
@@ -292,7 +292,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 3:1	r5w5		rc://*/ta/man/translate/figs-ellipsis	ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις	1	Here Paul leaves out some words that might be required in your language to make a complete thought. If it would be helpful in your language, you could supply the needed words from earlier in the sentence. Alternate translation: “but I spoke to you as to fleshly; I spoke to you as to infants”
 3:1	ja6t		rc://*/ta/man/translate/figs-metaphor	νηπίοις ἐν Χριστῷ	1	Here Paul speaks as if the Corinthians were **infants**. He wants the Corinthians to think about how **infants** are immature, lack knowledge, and are unable to understand most things. By calling the Corinthians **infants in Christ**, he means that in their relationship with Jesus, they are immature, have little knowledge, and are unable to understand very much. If it would be helpful in your language, you could express why Paul calls the Corinthians **infants** with a comparable metaphor or express the idea plainly. Alternate translation: “to beginners in Christ” or “to those who could understand very little about their faith in Christ”
 3:1	m588		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ	1	Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, explains in what area of their lives they were like **infants**. They acted like **infants** in their relationship with Christ. If it would be helpful in your language, you could express the idea behind **in Christ**by referring to their “faith” in **Christ** or their “relationship” with **Christ**. Alternate translation: “in their faith in Christ” or “in their relationship with Christ”
-3:2	vg2v		rc://*/ta/man/translate/figs-metaphor	γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα	1	Paul is using **milk**, the food of “infants” (see [3:1](../03/01.md)), which is easy to digest, to represent things that are easy to understand. Paul is using **solid food**, which is harder to digest, to represent things that are harder to understand. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I had to let you crawl, not walk” or “I taught you things that are easy to understand, not things that are hard to understand”
+3:2	vg2v		rc://*/ta/man/translate/figs-metaphor	γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα	1	Paul is using **milk**, the food of “infants” (See: [3:1](../03/01.md)), which is easy to digest, to represent things that are easy to understand. Paul is using **solid food**, which is harder to digest, to represent things that are harder to understand. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I had to let you crawl, not walk” or “I taught you things that are easy to understand, not things that are hard to understand”
 3:2	fujt		rc://*/ta/man/translate/figs-ellipsis	οὐ βρῶμα	1	Here Paul has omitted some words that may be necessary to make a complete thought in your language. If your language needs these words, you could add a phrase such as “to eat.” Alternate translation: “not solid food to eat”
 3:2	d2x5		rc://*/ta/man/translate/figs-ellipsis	οὔπω & ἐδύνασθε & οὐδὲ νῦν δύνασθε	1	Here Paul has omitted some words that may be necessary to make a complete thought in your language. If your language needs these words, you could add them here, supplying the idea from earlier in the verse. Alternate translation: “you were not yet able to eat solid food … even now, you are not able to eat solid food”
 3:2	i3r5		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλ’	1	Here, **Indeed** functions to contrast the time when Paul visited the Corinthians with the time when Paul is writing this letter. He speaks of these two different times to say that the Corinthians could not to eat the **solid food** at either time. If it would be helpful in your language, you could express **Indeed** with a word or phrase that contrasts two times or a word that introduces additional information. Alternate translation: “In fact”
@@ -394,13 +394,13 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 3:18	pvt3		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Here, **that** introduces the goal or purpose for which a person should **become a “fool”**. If it would be helpful in your language, you could express the idea behind **that**with a word or phrase that introduces a goal or purpose. Alternate translation: “in order that”
 3:19	m0gd		rc://*/ta/man/translate/figs-possession	ἡ & σοφία τοῦ κόσμου τούτου	1	Here Paul uses the possessive form to describe what **this world** considers to be **wisdom**. If **the wisdom of this world** would not be understood in your language as **wisdom** from the perspective of **this world**, you could use a different form that makes this meaning clear. Alternate translation: “what this world considers to be wisdom” or “worldly wisdom”
 3:19	uqb3		rc://*/ta/man/translate/figs-idiom	παρὰ τῷ Θεῷ	1	Here Paul uses the phrase **with God** to identify God’s perspective. If it would be helpful in your language, you could express the idea behind **with God**with a word or phrase that identifies that this is **foolishness** according to how God views the world. Alternate translation: “from God’s perspective” or “in God’s eyes”
-3:19	ayvv		rc://*/ta/man/translate/writing-quotations	γέγραπται γάρ	1	In Paul’s culture, **For it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Job” (see [Job 5:13](../job/05/13.md)). If it would be helpful in your language, you could express this form with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For the book of Job says”
+3:19	ayvv		rc://*/ta/man/translate/writing-quotations	γέγραπται γάρ	1	In Paul’s culture, **For it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Job” (See: [Job 5:13](../job/05/13.md)). If it would be helpful in your language, you could express this form with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For the book of Job says”
 3:19	vpod		rc://*/ta/man/translate/figs-activepassive	γέγραπται	1	If your language does not use the passive form in this way, you can 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 can express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “the author of Job has written” (2) God speaks the words. Alternate translation: “God has said”
 3:19	zws3		rc://*/ta/man/translate/figs-quotations	γέγραπται & ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν	1	If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it is written that God catches the wise in their craftiness”
 3:19	wxz2		rc://*/ta/man/translate/figs-metaphor	δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν	1	Here Paul speaks as if God reaches out and grabs **the wise** as they act in **craftiness**. By speaking in this way, he means that even “crafty” or clever people cannot avoid God when he wishes to “catch” them. God is not deceived, and he can disrupt their clever plans. If it would be helpful in your language, you could express **catches** with a comparable metaphor or express the idea plainly. Alternate translation: “interrupts the clever plans of the wise”
 3:19	j0ga		rc://*/ta/man/translate/figs-nominaladj	τοὺς σοφοὺς	1	Paul is using the adjective **wise** 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 adjective with a noun phrase. Alternate translation: “wise people” or “those who think they are wise”
 3:19	x6ts		rc://*/ta/man/translate/figs-abstractnouns	τῇ πανουργίᾳ	1	If your language does not use an abstract noun for the idea behind **craftiness**, you can express the idea by using by using a phrase such as “crafty plans” or “clever planning.” Alternate translation: “crafty plans” or “clever planning”
-3:20	n5pu		rc://*/ta/man/translate/writing-quotations	καὶ πάλιν	1	In Paul’s culture, **And again** is a normal way to introduce another quotation from an important text that supports the same point. In this case, Paul quotes from the Old Testament book titled “Psalms” (see [Psalm 94:11](../psa/94/11.md)). If it would be helpful in your language, you could express **And again** with a comparable phrase that indicates that Paul is introducing another quotation from an important text. Alternate translation: “In another place in the Old Testament it can be read” or “And the book of Psalms also says”
+3:20	n5pu		rc://*/ta/man/translate/writing-quotations	καὶ πάλιν	1	In Paul’s culture, **And again** is a normal way to introduce another quotation from an important text that supports the same point. In this case, Paul quotes from the Old Testament book titled “Psalms” (See: [Psalm 94:11](../psa/94/11.md)). If it would be helpful in your language, you could express **And again** with a comparable phrase that indicates that Paul is introducing another quotation from an important text. Alternate translation: “In another place in the Old Testament it can be read” or “And the book of Psalms also says”
 3:20	la6x		rc://*/ta/man/translate/figs-quotations	Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, ὅτι εἰσὶν μάταιοι	1	If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that the Lord knows the reasonings of the wise, that they are futile”
 3:20	gvyq		rc://*/ta/man/translate/figs-explicitinfo	γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, ὅτι εἰσὶν μάταιοι	1	If the form **the reasonings of the wise, that they** would be redundant in your language, you could express the idea without the redundant words. Alternate translation: “knows that the reasonings of the wise are futile”
 3:20	ot38		rc://*/ta/man/translate/figs-abstractnouns	τοὺς διαλογισμοὺς τῶν σοφῶν	1	If your language does not use an abstract noun for the idea behind **reasonings**, you can express the idea by using a verb such as “reason” or “plan.” Alternate translation: “the things that the wise reason” or “the things that the wise plan”
@@ -410,7 +410,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 3:21	xyti		rc://*/ta/man/translate/figs-idiom	μηδεὶς καυχάσθω ἐν ἀνθρώποις	1	The phrase **boast in men** means that a person is boasting “about” humans. If it would be helpful in your language, you could express **boast in** with a word or phrase that clarifies that the “boasting” has **men** as its content. Alternate translation: “let no one boast about men”
 3:21	k9i3		rc://*/ta/man/translate/figs-explicit	ἐν ἀνθρώποις	1	The next verse makes it clear that here Paul specifically has leaders in mind. He wishes to tell the Corinthians that they should not boast about having a specific leader that they follow. If this meaning of **in men** would not be understood in your language, you could include some words that clarify that it refers to following leaders. Alternate translation: “in men that they follow” or “in men whose group they are part of”
 3:21	ogfq		rc://*/ta/man/translate/figs-gendernotations	ἀνθρώποις	1	Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a non gendered word or refer to both genders. Alternate translation: “in people” or “in men or women”
-3:21	g0hr		rc://*/ta/man/translate/figs-explicit	πάντα & ὑμῶν ἐστιν	1	Here, **all things are yours** also implies that **boasting in men** is foolish. If the Corinthians have everything, then boasting about following a specific leader does not make sense. All the Corinthians have all the leaders, and much more beyond that (see [3:22](../03/22.md)). If your readers would not infer that **all things are yours** implies these conclusions, you could include a phrase that states these conclusions. Alternate translation: “all things are yours, including all leaders”
+3:21	g0hr		rc://*/ta/man/translate/figs-explicit	πάντα & ὑμῶν ἐστιν	1	Here, **all things are yours** also implies that **boasting in men** is foolish. If the Corinthians have everything, then boasting about following a specific leader does not make sense. All the Corinthians have all the leaders, and much more beyond that (See: [3:22](../03/22.md)). If your readers would not infer that **all things are yours** implies these conclusions, you could include a phrase that states these conclusions. Alternate translation: “all things are yours, including all leaders”
 3:22	x1w6			εἴτε Παῦλος, εἴτε Ἀπολλῶς, εἴτε Κηφᾶς, εἴτε κόσμος, εἴτε ζωὴ, εἴτε θάνατος, εἴτε ἐνεστῶτα, εἴτε μέλλοντα;	1	Paul does not want his readers to think that this list tells the Corinthians everything that they have. Rather, he uses the list to give examples. If it would be helpful in your language, you could include a word or phrase that shows that the list gives examples. Alternate translation: “including Paul and Apollos and Cephas and the world and life and death and things present and things to come”
 3:22	o3k5		rc://*/ta/man/translate/figs-explicit	εἴτε ζωὴ, εἴτε θάνατος	1	When Paul says that **life** and **death** are theirs, he means that neither **life** nor **death** has control over the Corinthians. Rather, they have control over **life** and **death**. What this means is that they can live their lives without being afraid of what will happen while they are alive or afraid of losing their lives when they die. If it would be helpful in your language, you could add some words that clarify the meaning of **life** and **death**. Alternate translation: “or confidence in life or peace in death”
 3:22	pyir		rc://*/ta/man/translate/figs-explicit	εἴτε ἐνεστῶτα, εἴτε μέλλοντα	1	Here Paul refers to **things present** because it refers to what was happening at the time when Paul wrote this letter. On the other hand, **things to come** refers to what is going to happen in the future, specifically when Jesus comes back. The **things present** is the way the world works right now. The **things to come** is the way the world will work when Jesus returns. If it would be helpful in your language, you could add some words that clarify the meaning of these phrases. Alternate translation: “or the current order or the order that Jesus will bring” or “or what happens now or what will happen soon”
@@ -438,7 +438,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 4:4	u9jd		rc://*/ta/man/translate/figs-idiom	οὐδὲν & ἐμαυτῷ σύνοιδα	1	Paul says that he is **aware of nothing against** himself. By this, he means that he does not know about anything that could be used to accuse him. He is not aware of anything he has done wrong. If it would be helpful in your language, you could express the meaning of this phrase with a comparable idiom or express the idea plainly. Alternate translation: “I have a clear conscience” or “I cannot think of any wrong things I have done”
 4:4	h3wl		rc://*/ta/man/translate/figs-activepassive	οὐκ ἐν τούτῳ δεδικαίωμαι;	1	If your language does not use the passive form in this way, you can 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 Paul, who is **justified**, rather than what “justifies” him. Alternate translation: “this does not justify me”
 4:4	bulo		rc://*/ta/man/translate/writing-pronouns	τούτῳ	1	Here, **this** refers back to the whole idea that Paul is **aware of nothing against** himself. If it would be helpful in your language, you could express **this** by clarifying that it refers back to the whole previous statement. Alternate translation: “what I am aware of”
-4:4	hjob		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Paul uses **but** to introduce a contrast with everyone else who might “examine” Paul (see [4:3–4](../04/03.md)). If it would be helpful in your language, you could express this connection with a word or phrase that introduces a contrast with several previous statements. Alternate translation: “Instead,”
+4:4	hjob		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Paul uses **but** to introduce a contrast with everyone else who might “examine” Paul (See: [4:3–4](../04/03.md)). If it would be helpful in your language, you could express this connection with a word or phrase that introduces a contrast with several previous statements. Alternate translation: “Instead,”
 4:4	f6bb			ὁ & ἀνακρίνων με Κύριός ἐστιν.	1	Alternate translation: “the Lord is the one who judges me”
 4:5	qi3g		rc://*/ta/man/translate/figs-explicitinfo	πρὸ καιροῦ & ἕως ἂν ἔλθῃ ὁ Κύριος	1	If the form **before the time, until the Lord comes** contains redundant information that would be unnatural to state in your language, you could express the idea without the redundant words. Alternate translation: “before the Lord comes” or “until the Lord comes”
 4:5	t1oq		rc://*/ta/man/translate/figs-go	ἔλθῃ	1	Here Paul is speaking about how **the Lord** will “come” back to earth at some point in the future. Use a form in your language that could refer to Jesus’ return to earth. Alternate translation: “returns to the earth”
@@ -490,7 +490,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 4:11	yhf4		rc://*/ta/man/translate/translate-unknown	ἀστατοῦμεν	1	Here, **are homeless** means that Paul and the other apostles do not have a permanent residence or a house that they own. It does not mean that they never had a place to stay. If it would be helpful in your language, you could express **are homeless** with a word or phrase that indicates that Paul and the other apostles do not have a permanent residence. Alternate translation: “do not own homes” or “are always on the move”
 4:12	exfo		rc://*/ta/man/translate/figs-exclusive	ἰδίαις & εὐλογοῦμεν & ἀνεχόμεθα	1	Here, **our** and **we** refer to Paul and other “apostles.” They do not include the Corinthians.
 4:12	ushf		rc://*/ta/man/translate/figs-doublet	κοπιῶμεν, ἐργαζόμενοι	1	Here, the words **working hard** and **working** mean basically the same thing. Paul uses both words to emphasize how **hard** he is working. If your language does not use repetition in this way, you can combine these words and indicate the emphasis in another way. Alternate translation: “are working very hard”
-4:12	e0mz		rc://*/ta/man/translate/figs-idiom	ἐργαζόμενοι ταῖς ἰδίαις χερσίν	1	In Paul’s culture, the phrase **with our own hands** indicates that Paul and other apostles were doing manual labor. In fact, we know that Paul himself made tents (see [Acts 18:3](../act/018/03.md)), so that is probably the manual labor which he refers to here. If **with our hands** would not refer to manual labor in your language, you could use a comparable idiom or an expression that refers to manual labor. Alternate translation: “doing physically demanding work”
+4:12	e0mz		rc://*/ta/man/translate/figs-idiom	ἐργαζόμενοι ταῖς ἰδίαις χερσίν	1	In Paul’s culture, the phrase **with our own hands** indicates that Paul and other apostles were doing manual labor. In fact, we know that Paul himself made tents (See: [Acts 18:3](../act/018/03.md)), so that is probably the manual labor which he refers to here. If **with our hands** would not refer to manual labor in your language, you could use a comparable idiom or an expression that refers to manual labor. Alternate translation: “doing physically demanding work”
 4:12	z6fg		rc://*/ta/man/translate/grammar-connect-time-simultaneous	λοιδορούμενοι & διωκόμενοι	1	The phrases **Being reviled** and **being persecuted** identify the situations in which Paul and other apostles **bless** and **endure**. If it would be helpful in your language, you could: (1) include a word such as “when” to indicate that these actions happen at the same time. Alternate translation: “Any time we are reviled … any time we are persecuted” (2) include a word such as “although” to indicate that these actions are in contrast with each other. Alternate translation: “Although we are reviled … although we are persecuted”
 4:12	n389		rc://*/ta/man/translate/figs-activepassive	λοιδορούμενοι	1	If your language does not use the passive form in this way, you can 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 **reviled** rather than focusing on the people doing the “reviling.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “Others reviling us”
 4:12	o7jz		rc://*/ta/man/translate/translate-unknown	λοιδορούμενοι	1	Here, **Being reviled** refers to someone abusing another person with words. If that meaning for **Being reviled** would not be obvious in your language, you could use a word or phrase that does refer to using abusive words about another person. Alternate translation: “Being slandered” or “Being attacked verbally”
@@ -519,10 +519,10 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 4:15	m9ek		rc://*/ta/man/translate/figs-metaphor	ἐν & Χριστῷ Ἰησοῦ	2	Here Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, could explain: (1) that the Corinthians became united to Christ when Paul preached the good news to them. Alternate translation: “when you were united to Christ Jesus” (2) Paul is their father in the Christian family, the family that is united to Christ. Alternate translation: “in the Christian family”
 4:16	vkao		rc://*/ta/man/translate/figs-abstractnouns	μιμηταί μου γίνεσθε	1	If your language does not use an abstract noun for the idea behind **imitators**, you can express the idea by using a verbal such as “imitate.” Alternate translation: “imitate me”
 4:17	lrqn		rc://*/ta/man/translate/writing-pronouns	διὰ τοῦτο	1	Here, **this** refers back to what Paul said in the previous verse about imitating him. If it would be helpful in your language, you could express what **this** refers to by clarifying that it refers back to the previous verse. Alternate translation: “For that reason”
-4:17	r7z7			ἔπεμψα	1	Sometimes, Paul uses the past tense **sent** with reference to the person who carries the letter to its destination. However, Paul later speaks of Timothy visiting them as only a possibility (see [16:10](../16/10.md)). Therefore, the visit to which Paul refers here could: (1) have already happened by the time Paul is writing this letter. Timothy would be visiting the Corinthians while Paul is writing this letter, since Paul uses the future tense to refer to how Timothy **will remind** them of Paul’s ways. Alternate translation: “I have sent” (2) be when Timothy brings the letter to them, at which time he **will remind** them of his ways. Alternate translation: “I am sending”
+4:17	r7z7			ἔπεμψα	1	Sometimes, Paul uses the past tense **sent** with reference to the person who carries the letter to its destination. However, Paul later speaks of Timothy visiting them as only a possibility (See: [16:10](../16/10.md)). Therefore, the visit to which Paul refers here could: (1) have already happened by the time Paul is writing this letter. Timothy would be visiting the Corinthians while Paul is writing this letter, since Paul uses the future tense to refer to how Timothy **will remind** them of Paul’s ways. Alternate translation: “I have sent” (2) be when Timothy brings the letter to them, at which time he **will remind** them of his ways. Alternate translation: “I am sending”
 4:17	hi7w		rc://*/ta/man/translate/figs-metaphor	ὅς ἐστίν μου τέκνον, ἀγαπητὸν καὶ πιστὸν	1	Here Paul speaks of **Timothy** as if he were his own **child**. This continues the metaphor about Paul as a spiritual father from [4:15](../04/15.md). Paul is Timothy’s spiritual father, and Paul loves **Timothy** in the way a father loves his child. If it would be helpful in your language, you could express the idea behind this figure of speech with a comparable metaphor or plainly. Alternate translation: “who is my beloved and faithful spiritual child” or “whom I love and who is faithful”
 4:17	nwqz		rc://*/ta/man/translate/figs-metaphor	ἐν Κυρίῳ	1	Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord**, or united to the Lord, identifies Timothy as someone who faithfully does what he is called to do in his union with **the Lord**. Alternate translation: “in his union with the Lord”
-4:17	oqd7		rc://*/ta/man/translate/figs-metaphor	τὰς ὁδούς μου τὰς ἐν	1	Here Paul speaks of how he lives and what he does as **my ways**, which refers to the paths that Paul walks on. This way of speaking is related to how Paul has already spoken of behavior as “walking” (see [3:3](../03/03.md)). The phrase **my ways** could identify: (1) how Paul thinks and lives. Alternate translation: “the way that I live in” (2) the principles that Paul follows concerning how to think and live. Alternate translation: “the principles that I follow in”
+4:17	oqd7		rc://*/ta/man/translate/figs-metaphor	τὰς ὁδούς μου τὰς ἐν	1	Here Paul speaks of how he lives and what he does as **my ways**, which refers to the paths that Paul walks on. This way of speaking is related to how Paul has already spoken of behavior as “walking” (See: [3:3](../03/03.md)). The phrase **my ways** could identify: (1) how Paul thinks and lives. Alternate translation: “the way that I live in” (2) the principles that Paul follows concerning how to think and live. Alternate translation: “the principles that I follow in”
 4:17	cq9z		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	Here Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ Jesus**, or united to Christ Jesus, describes Paul’s **ways** as ways that are appropriate for those united to Christ Jesus. Alternate translation: “appropriate in union with Christ Jesus”
 4:17	j6gj		rc://*/ta/man/translate/figs-explicit	καθὼς & διδάσκω	1	Here Paul does not explicitly state what it is that he is teaching. From the previous words, however, it is clear that he teaches his **ways**, the same **ways** that Timothy will **remind** them about. If you need to clarify what Paul teaches, you could refer to the **ways** explicitly. Alternate translation: “the same ways that I teach”
 4:17	xs5y		rc://*/ta/man/translate/figs-hyperbole	πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ	1	Here Paul speaks as if Paul has been **everywhere** and visited **every church**. The Corinthians would have understood this to refer to **everywhere** and **every church** that Paul has visited. If it would be helpful in your language, you could express **everywhere** and **every church** by clarifying that Paul refers to **every** place and church he has visited. Alternate translation: “everywhere I go and in every church that I visit”
@@ -552,7 +552,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 4:21	u7b9		rc://*/ta/man/translate/figs-possession	πνεύματί & πραΰτητος	1	Here Paul uses the possessive form to describe a **spirit** that is characterized by **gentleness**. If your language would not use the possessive form to express that idea, you could express the idea by translating **gentleness** as an adjective, such as “gentle.” Alternate translation: “a gentle spirit”
 4:21	hpmb		rc://*/ta/man/translate/translate-unknown	πνεύματί	1	Here, **spirit** does not refer to God’s Spirit, the Holy Spirit. Rather, it refers to Paul’s spirit. In Paul’s culture, **as spirit of** something is a way to describe a person’s attitude that is characterized by that thing. Here, then, Paul speaks about an attitude that is gentle. If it would be helpful in your language, you could express **spirit** with a word such as “attitude” to express the idea. Alternate translation: “an attitude”
 4:21	ix7l		rc://*/ta/man/translate/figs-abstractnouns	πραΰτητος	1	If your language does not use an abstract noun for the idea behind **gentleness**, you can express the idea by using an adjective such as “gentle.” Alternate translation: “that is gentle”
-5:intro	vb3l				0	# 1 Corinthians 5 General Notes\n\n## Structure and Formatting\n\n3. Against sexual immorality (4:16–6:20)\n    * Paul condemns a sexually immoral man (5:1–5)\n    * Passover festival metaphor (5:6–8)\n    * Explanation of previous letter (5:9–13)\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 verse 13. Verse 13 quotes from Deuteronomy 17:7.\n\n## Special Concepts in this Chapter\n\n### Sexual immorality\n\nThis chapter deals mostly with what Paul calls “sexual immorality” ([5:1](../05/01.md), [9–11](../05/09.md)). The word Paul uses for “sexual immorality” is a general term for sexual behavior that is considered improper. The specific type of “sexual immorality” that Paul addresses in this chapter is a man having sex with his step-mother. In some languages, there is a specific word for this. English uses the word “incest.” However, since Paul uses a general term and then brings up a specific situation, you also should use a general term for “sexual immorality” in this chapter. (See: [[rc://*/tw/dict/bible/other/fornication]])\n\n### Judgment\n\nPaul refers to “judgment” or “judging” in [5:3](../05/03.md), [12–13](../05/12.md). “Judging” refers to deciding whether someone is guilty or innocent. Paul emphasizes in this chapter that Christians should “judge” other Christians in the proper setting (see [5:3–5](../05/03.md)). However, they do not need to “judge” people who are not Christians. Paul states that “judging” them is God’s responsibility ([5:12–13](../05/12.md)). (See: [[rc://*/tw/dict/bible/kt/judge]])\n\n### Excommunication\n\nIn [5:2](../05/02.md), Paul speaks about “removing” the person who committed the sexual sin from among the Corinthians, and he makes a similar command in [5:13](../05/13.md). The phrase “hand this man over to Satan” in [5:5](../05/05.md) has a similar meaning. Finally, when Paul tells them to “clean out the old yeast” ([5:7](../05/07.md)), this is a metaphor for the same action. Paul is commanding the Corinthians to stop including in their group the man who committed the sexual sin. It is not totally clear whether the man can be accepted back into the group if he stops committing the sin.\n\n## Important Figures of Speech in this Chapter\n\n### Euphemisms\n\nAs is the case in many cultures, sexual behavior is a delicate topic. Paul thus uses euphemisms to avoid sounding crude or nasty. When he says that “someone has his father’s wife” ([5:1](../05/01.md)), this is a delicate way to refer to someone consistently having sex with his father’s wife, whether married or not. He later on calls this behavior “a deed” ([5:2](../05/02.md)) or “such a thing” ([5:3](../05/03.md)). These phrases are ways of referring back to the man having sex with his father’s wife without using crude words. If your language has similar euphemisms for delicately referring to sexual behavior, you could use them here. (See: [[rc://*/ta/man/translate/figs-euphemism]])\n\n### Passover metaphor\n\nIn [5:6–8](../05/06.md), Paul speaks of “yeast” and “Passover.” Passover was Jewish festival in which the people celebrated how God delivered them from serving as slaves in Egypt. The Israelites sacrificed lambs and spread the blood on their doors, and they ate bread without yeast in it because they would have to leave quickly, before the bread could rise. Then, God sent a destroying angel who killed the firstborn child in every house that did not have blood on its door. When this happened, the ruler of Egypt told the Israelites to leave immediately. you could read about these events in [Exodus 12](../exo/12/01.md). Later generations of Israelites celebrated this day by removing the yeast from their houses and by sacrificing a lamb. Paul refers to this festival in these verses. He uses the festival of Passover as a metaphor to encourage the Corinthians to remove sinful people (“yeast”) from their group (“their house”). There is even a “Passover lamb,” who is Jesus himself. Since this metaphor is drawn from the Old Testament, you should preserve it in your translation. If necessary you could include a footnote that gives some extra information, or you could refer your readers to Exodus 12 if they have access to the book of Exodus. (See: [[rc://*/tw/dict/bible/other/yeast]], [[rc://*/tw/dict/bible/kt/passover]], and [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nIn [5:6](../05/06.md) and [5:12](../05/12.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://*/ta/man/translate/figs-rquestion]])\n\n### Present in spirit\n\nIn [5:3–4](../05/03.md), Paul speaks of being with the Corinthians “in spirit.” While this could be a reference to the Holy Spirit, who would connect Paul with the Corinthians, more likely Paul is referring to his own “spirit,” which refers to the aspect of Paul that can connect with the Corinthians even when he is not physically present. When he says that he is with them “in spirit,” that means that he is thinking about them and that they should act as they would if Paul was physically present. You could either use a comparable idiom in your language or explain in some other way what “spirit” means in these verses. (See: [[rc://*/tw/dict/bible/kt/spirit]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Structure of 5:3–5\n\nIn [5:3–5](../05/03.md), Paul uses a long and complicated sentence structure. In 5:3, he describes how he has “passed judgment” as if he were present. In 5:5, he tells them what the response to that judgment should be: “hand this man over to Satan.” In 5:4, then, he describes the situation in which they should hand the man over: they should be gathered together and acting with the authority of both Paul and Jesus. Finally, in 5:4, “in the name of our Lord Jesus Christ” could describe how Paul has “passed judgment” in 5:3, or it could describe how the Corinthians have “assembled” in 5:4. In order to translate these verses clearly, you may need to rearrange some clauses or add explanatory information that clarifies what Paul is saying. For more details and translation options, see the notes on those verses.\n\n### Structure of 5:12–13\n\nIn [5:12–13](../05/12.md), Paul alternates between talking about judging “those outside” and “those inside.” If alternating between these two ideas would be confusing in your language, you could rearrange the clauses so that the verses deal with “those outside” first and then “those inside.” Here is an example of how you could do this: “For what to me to judge those outside? God will judge those outside. But do you not judge those inside? “Remove the evil from among yourselves.”
+5:intro	vb3l				0	# 1 Corinthians 5 General Notes\n\n## Structure and Formatting\n\n3. Against sexual immorality (4:16–6:20)\n    * Paul condemns a sexually immoral man (5:1–5)\n    * Passover festival metaphor (5:6–8)\n    * Explanation of previous letter (5:9–13)\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 verse 13. Verse 13 quotes from Deuteronomy 17:7.\n\n## Special Concepts in this Chapter\n\n### Sexual immorality\n\nThis chapter deals mostly with what Paul calls “sexual immorality” ([5:1](../05/01.md), [9–11](../05/09.md)). The word Paul uses for “sexual immorality” is a general term for sexual behavior that is considered improper. The specific type of “sexual immorality” that Paul addresses in this chapter is a man having sex with his step-mother. In some languages, there is a specific word for this. English uses the word “incest.” However, since Paul uses a general term and then brings up a specific situation, you also should use a general term for “sexual immorality” in this chapter. (See: [[rc://*/tw/dict/bible/other/fornication]])\n\n### Judgment\n\nPaul refers to “judgment” or “judging” in [5:3](../05/03.md), [12–13](../05/12.md). “Judging” refers to deciding whether someone is guilty or innocent. Paul emphasizes in this chapter that Christians should “judge” other Christians in the proper setting (See: [5:3–5](../05/03.md)). However, they do not need to “judge” people who are not Christians. Paul states that “judging” them is God’s responsibility ([5:12–13](../05/12.md)). (See: [[rc://*/tw/dict/bible/kt/judge]])\n\n### Excommunication\n\nIn [5:2](../05/02.md), Paul speaks about “removing” the person who committed the sexual sin from among the Corinthians, and he makes a similar command in [5:13](../05/13.md). The phrase “hand this man over to Satan” in [5:5](../05/05.md) has a similar meaning. Finally, when Paul tells them to “clean out the old yeast” ([5:7](../05/07.md)), this is a metaphor for the same action. Paul is commanding the Corinthians to stop including in their group the man who committed the sexual sin. It is not totally clear whether the man can be accepted back into the group if he stops committing the sin.\n\n## Important Figures of Speech in this Chapter\n\n### Euphemisms\n\nAs is the case in many cultures, sexual behavior is a delicate topic. Paul thus uses euphemisms to avoid sounding crude or nasty. When he says that “someone has his father’s wife” ([5:1](../05/01.md)), this is a delicate way to refer to someone consistently having sex with his father’s wife, whether married or not. He later on calls this behavior “a deed” ([5:2](../05/02.md)) or “such a thing” ([5:3](../05/03.md)). These phrases are ways of referring back to the man having sex with his father’s wife without using crude words. If your language has similar euphemisms for delicately referring to sexual behavior, you could use them here. (See: [[rc://*/ta/man/translate/figs-euphemism]])\n\n### Passover metaphor\n\nIn [5:6–8](../05/06.md), Paul speaks of “yeast” and “Passover.” Passover was Jewish festival in which the people celebrated how God delivered them from serving as slaves in Egypt. The Israelites sacrificed lambs and spread the blood on their doors, and they ate bread without yeast in it because they would have to leave quickly, before the bread could rise. Then, God sent a destroying angel who killed the firstborn child in every house that did not have blood on its door. When this happened, the ruler of Egypt told the Israelites to leave immediately. you could read about these events in [Exodus 12](../exo/12/01.md). Later generations of Israelites celebrated this day by removing the yeast from their houses and by sacrificing a lamb. Paul refers to this festival in these verses. He uses the festival of Passover as a metaphor to encourage the Corinthians to remove sinful people (“yeast”) from their group (“their house”). There is even a “Passover lamb,” who is Jesus himself. Since this metaphor is drawn from the Old Testament, you should preserve it in your translation. If necessary you could include a footnote that gives some extra information, or you could refer your readers to Exodus 12 if they have access to the book of Exodus. (See: [[rc://*/tw/dict/bible/other/yeast]], [[rc://*/tw/dict/bible/kt/passover]], and [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nIn [5:6](../05/06.md) and [5:12](../05/12.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://*/ta/man/translate/figs-rquestion]])\n\n### Present in spirit\n\nIn [5:3–4](../05/03.md), Paul speaks of being with the Corinthians “in spirit.” While this could be a reference to the Holy Spirit, who would connect Paul with the Corinthians, more likely Paul is referring to his own “spirit,” which refers to the aspect of Paul that can connect with the Corinthians even when he is not physically present. When he says that he is with them “in spirit,” that means that he is thinking about them and that they should act as they would if Paul was physically present. You could either use a comparable idiom in your language or explain in some other way what “spirit” means in these verses. (See: [[rc://*/tw/dict/bible/kt/spirit]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Structure of 5:3–5\n\nIn [5:3–5](../05/03.md), Paul uses a long and complicated sentence structure. In 5:3, he describes how he has “passed judgment” as if he were present. In 5:5, he tells them what the response to that judgment should be: “hand this man over to Satan.” In 5:4, then, he describes the situation in which they should hand the man over: they should be gathered together and acting with the authority of both Paul and Jesus. Finally, in 5:4, “in the name of our Lord Jesus Christ” could describe how Paul has “passed judgment” in 5:3, or it could describe how the Corinthians have “assembled” in 5:4. In order to translate these verses clearly, you may need to rearrange some clauses or add explanatory information that clarifies what Paul is saying. For more details and translation options, see the notes on those verses.\n\n### Structure of 5:12–13\n\nIn [5:12–13](../05/12.md), Paul alternates between talking about judging “those outside” and “those inside.” If alternating between these two ideas would be confusing in your language, you could rearrange the clauses so that the verses deal with “those outside” first and then “those inside.” Here is an example of how you could do this: “For what to me to judge those outside? God will judge those outside. But do you not judge those inside? “Remove the evil from among yourselves.”
 5:1	k55t		rc://*/ta/man/translate/translate-unknown	ὅλως ἀκούεται	1	Here, **actually** could: (1) emphasize that something is really true. Alternate translation: “It is really reported that” (2) emphasize that many people know about what is going on in the Corinthian church. Alternate translation: “It is everywhere reported that” or “It is reported by many people that”
 5:1	wrj1		rc://*/ta/man/translate/figs-activepassive	ὅλως ἀκούεται	1	Here Paul intentionally uses a passive form to avoid stating who told him about the **sexual immorality**. If your language does not use this passive form, you can express the idea by making Paul the subject of a verb such as “learn” or by using a form that avoids naming a person. Alternate translation: “Some people have actually reported to me that”
 5:1	dlj2		rc://*/ta/man/translate/figs-doublet	ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν	1	Here Paul repeats **sexual immorality** in order to emphasize how shocked and upset he is that people among the Corinthians are committing sexual sins. If your language does not use repetition in this way, you can combine these two statements and express Paul’s shock in another way. Alternate translation: “there is sexual immorality among you that even the Gentiles condemn” or “you overlook flagrant sexual immorality, a kind which even the Gentiles do not accept”
@@ -636,7 +636,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 5:13	m1d9		rc://*/ta/man/translate/translate-textvariants	κρίνει	1	In Paul’s language, **judges** and “will judge” look and sound very similar. While some early and important manuscripts have “will judge” here, some early and important manuscripts have **judges**. Unless there is a good reason to translate “will judge,” it is best to follow the ULT here.
 5:13	hvo1		rc://*/ta/man/translate/figs-pastforfuture	κρίνει	1	Here, **judges** makes a general statement about what God does. The present tense does not mean that God is currently passing final judgment on **those outside** and will not do so in the future. Rather, Paul has the final judgment in mind. If it would be helpful in your language, you could express the present tense of **judges** with the future tense here. Alternate translation: “will judge”
 5:13	z45o		rc://*/ta/man/translate/figs-idiom	τοὺς & ἔξω	1	The phrase **the ones outside** identifies people who do not belong to the group of believers in Corinth. If it would be helpful in your language, you could express this phrase with a word or phrase that refers to people who do not belong to a specific group. Alternate translation: “the outsiders”
-5:13	kx9j		rc://*/ta/man/translate/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), [17:12](../deu/17/12.md); [19:19](../deu/19/19.md); [21:21](../deu/21/21.md); [22:21–22](../deu/22/21.md), [22:24](../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’”
+5:13	kx9j		rc://*/ta/man/translate/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), [17:12](../deu/17/12.md); [19:19](../deu/19/19.md); [21:21](../deu/21/21.md); [22:21–22](../deu/22/21.md), [22:24](../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’”
 5:13	al7v		rc://*/ta/man/translate/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”
 5:13	h6ry		rc://*/ta/man/translate/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”
 6:intro	s6hb				0	# 1 Corinthians 6 General Notes\n\n## Structure and Formatting\n\n3. Against sexual immorality (4:16–6:20)\n     * Against public lawsuits (6:1–8)\n     * Sins and salvation (6:9–11)\n     * Flee from sexual immorality (6:12–20)\n\n## Special Concepts in this Chapter\n\n### Lawsuits\n\nIn [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://*/tw/dict/bible/kt/judge]])\n\n### Sexual immorality\n\nIn [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://*/tw/dict/bible/other/fornication]])\n\n### Redemption\n\nIn [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://*/tw/dict/bible/kt/redeem]])\n\n## Important Figures of Speech in this Chapter\n\n### “Members” of Christ or of a prostitute\n\nIn [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]])\n\n### Body as temple\n\nIn [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://*/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nIn [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://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Words for homosexual behavior\n\nIn [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 could use them here. If your culture does not have such specific words, you could use general phrases like the ULT does, or you could combine the two phrases into one phrase that identifies homosexual activity.\n\n### Quoting the Corinthians\n\nIn [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://*/ta/man/translate/writing-quotations]])
@@ -734,10 +734,10 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 6:16	w1am		rc://*/ta/man/translate/figs-genericnoun	τῇ πόρνῃ	1	Jesus is speaking of prostitutes in general, not of one particular **prostitute**. If it would be helpful in your language, you could use a phrase that refers in general to “prostitutes.” Alternate translation: “to any prostitute”
 6:16	up28		rc://*/ta/man/translate/figs-ellipsis	ἓν σῶμά ἐστιν	1	Here Paul is pointing out that **the one being joined** and the **prostitute** make up **one body** together. He is not arguing that **the one being joined** by himself is **one body**. If it would be helpful in your language, you could include some words that Paul implies. Alternate translation: “is one body with her”
 6:16	fioa		rc://*/ta/man/translate/figs-metaphor	ἓν σῶμά ἐστιν	1	Here Paul is speaking as if **the one being joined** and the **prostitute** together share **one body** when they have sex. He speaks in this way to emphasize the unity that these two people have when they have sex, which is as close as if they had only one body. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “shares all things with her” or “is united to her”
-6:16	m2gm		rc://*/ta/man/translate/writing-quotations	γάρ, φησίν,	1	In Paul’s culture, **For it says** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Genesis” (see [Genesis 2:24](../gen/02/24.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For in the book of Genesis we read”
+6:16	m2gm		rc://*/ta/man/translate/writing-quotations	γάρ, φησίν,	1	In Paul’s culture, **For it says** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Genesis” (See: [Genesis 2:24](../gen/02/24.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For in the book of Genesis we read”
 6:16	vv2n		rc://*/ta/man/translate/figs-quotations	ἔσονται & φησίν, οἱ δύο εἰς σάρκα μίαν	1	If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it says that the two will become as one flesh”
 6:16	ks89		rc://*/ta/man/translate/figs-explicit	ἔσονται & οἱ δύο εἰς σάρκα μίαν	1	The passage that Paul quotes here comes from the book of Genesis. The story is about God creating Adam and Eve, the first man and woman. When God brings Eve, the woman, to the man named Adam, the narrative comments that this is why “a man will leave his father and his mother, and he will cling to his wife, and they will become one flesh” ([Genesis 2:24](../gen/02/24.md)). Paul quotes the end of this sentence here. If it would be helpful in your language, you could express what this quote refers to, you could include a footnote explaining the context. Additionally by clarifying what the word **two** refers to. Alternate translation: “A man and a woman will become as one flesh”
-6:17	zyjd		rc://*/ta/man/translate/figs-metaphor	ὁ & κολλώμενος τῷ Κυρίῳ	1	Here, **being joined to the Lord** refers to what Paul elsewhere describes as being “in Christ” or “united to Christ.” Paul uses this specific phrase because he used it in the last verse to refer to union with a “prostitute” (see [6:16](../06/16.md)). If it would be helpful in your language, you could express **being joined to the Lord** with a comparable metaphor or express the idea plainly. If possible, use the same words you that you used in the last verse for “joined to the prostitute.” Alternate translation: “the one who lives with the Lord”
+6:17	zyjd		rc://*/ta/man/translate/figs-metaphor	ὁ & κολλώμενος τῷ Κυρίῳ	1	Here, **being joined to the Lord** refers to what Paul elsewhere describes as being “in Christ” or “united to Christ.” Paul uses this specific phrase because he used it in the last verse to refer to union with a “prostitute” (See: [6:16](../06/16.md)). If it would be helpful in your language, you could express **being joined to the Lord** with a comparable metaphor or express the idea plainly. If possible, use the same words you that you used in the last verse for “joined to the prostitute.” Alternate translation: “the one who lives with the Lord”
 6:17	c2tb		rc://*/ta/man/translate/figs-activepassive	ὁ & κολλώμενος τῷ Κυρίῳ	1	If your language does not use the passive form in this way, you can 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 the person **being joined** rather than the person doing the “joining.” If you must state who did the action, Paul implies that the person did it to himself or herself. Alternate translation: “the one who joins himself to the Lord”
 6:17	z273		rc://*/ta/man/translate/figs-ellipsis	ἓν πνεῦμά ἐστιν	1	Here Paul is pointing out that the **one being joined** and the **Lord** make up **one spirit** together. He is not arguing that the **one being joined** by himself is **one spirit**. If it would be helpful in your language, you could include some words that Paul implies. Alternate translation: “is one spirit with him”
 6:17	vv1s		rc://*/ta/man/translate/figs-metaphor	ἓν πνεῦμά ἐστιν	1	Here Paul is speaking as if the **one being joined** and the **Lord** together share **one spirit** when the **one being joined** believes in the **Lord**. He speaks in this way to emphasize the unity between a believer and Jesus, which is as close as if they had only one spirit. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “shares all things with him spiritually” or “is spiritually united to him”
@@ -756,7 +756,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 6:20	qv47		rc://*/ta/man/translate/figs-activepassive	ἠγοράσθητε & τιμῆς	1	If your language does not use the passive form in this way, you can 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 **bought** rather than the person doing the “buying.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God bought you with a price”
 6:20	y7fe			ἐν τῷ σώματι ὑμῶν	1	Alternate translation: “with your body” or “with what you do with your body”
 6:20	t65e		rc://*/ta/man/translate/translate-textvariants	ἐν τῷ σώματι ὑμῶν	1	After **your body**, a few early manuscripts include “and in your spirit, which belong to God.” Most early manuscripts do not include these additional words. If possible, do not include this addition.
-7:intro	a25m				0	# 1 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. On abstinence (7:1–40)\n     * Directions on sex in marriage (7:1–7)\n     * Directions on marriage and divorce (7:8–16)\n     * Believers should remain as God called them (7:17–24)\n     * Benefit of staying as one is, whether single or married (7:25–35)\n     * Exceptions for engaged Christians and widows (7:36–40)\n\n## Special Concepts in this Chapter\n\n### The letter from the Corinthians to Paul\n\nIn [7:1](../07/01.md), Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.\n\n### Sex and marriage\n\nThroughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sexual relations should only take place within a marriage. This is clear when he says that lack of sexual self-control is a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.\n\n### Sanctification of unbelieving spouse and children\n\nIn [7:12–16](../07/12.md), Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God has saved. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.\n\n### Divorce\n\nIn this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” ([7:10–11](../07/10.md)), “divorce” ([11–13](../07/11.md)), “departing” ([15](../07/15.md)), and “being released” ([27](../07/27.md)). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: [[rc://*/tw/dict/bible/other/divorce]])\n\n### The “virgin”\n\nIn [7:25–38](../07/25.md), Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (see the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.\n\n### The “coming distress”\n\nIn [7:26](../07/26.md), Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: [[rc://*/tw/dict/bible/other/trouble]])\n\n### Calling\n\nPaul refers consistently to a “calling” and to “being called” in [7:17–24](../07/17.md). Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in [7:20](../07/20.md), while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: [[rc://*/tw/dict/bible/kt/call]])\n\n## Important Figures of Speech in this Chapter\n\n### Euphemisms for having sex\n\nIn the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” ([7:1](../07/01.md)), “duty” ([3](../07/03.md)), not “depriving each other” ([5](../07/05.md)), and being “together again” ([5](../07/05.md)). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you could translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in ([7:3](../07/03.md)) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: [[rc://*/ta/man/translate/figs-euphemism]])\n\n### Redemption\n\nJust as in [6:20](../06/20.md), in [7:23](../07/23.md) Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or from whom God bought the Corinthians. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves who are 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://*/tw/dict/bible/kt/redeem]])\n\n### Those who have … should be as those who do not have …\n\nIn [7:29–31](../07/29.md), Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in [7:31](../07/31.md) by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. As a Christian, none of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.\n\n### Rhetorical questions\n\nPaul uses rhetorical questions in [7:16](../07/16.md). He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in [7:18](../07/18.md), [21](../07/21.md), [27](../07/27.md). He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn much of this chapter, 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 refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.\n\n### Who speaks, Paul or the Lord?\n\nThroughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks [7:10–11](../07/10.md) as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in [7:11](../07/11.md) is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks [7:12–16](../07/12.md) as something he commands. By using “I, not the Lord” in [7:12](../07/12.md), he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in [7:10–11](../07/10.md). Third, Paul introduces [7:25–40](../07/25.md) by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” ([7:40](../07/40.md)). This is a slightly weaker claim to authority than he made in [7:12](../07/12.md): these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it were simply advice from someone. Instead, this whole chapter carries apostolic authority.\n\n### Father or fiancé in [7:36–38](../07/36.md)?\n\nIn these verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.”
+7:intro	a25m				0	# 1 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. On abstinence (7:1–40)\n     * Directions on sex in marriage (7:1–7)\n     * Directions on marriage and divorce (7:8–16)\n     * Believers should remain as God called them (7:17–24)\n     * Benefit of staying as one is, whether single or married (7:25–35)\n     * Exceptions for engaged Christians and widows (7:36–40)\n\n## Special Concepts in this Chapter\n\n### The letter from the Corinthians to Paul\n\nIn [7:1](../07/01.md), Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.\n\n### Sex and marriage\n\nThroughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sexual relations should only take place within a marriage. This is clear when he says that lack of sexual self-control is a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.\n\n### Sanctification of unbelieving spouse and children\n\nIn [7:12–16](../07/12.md), Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God has saved. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.\n\n### Divorce\n\nIn this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” ([7:10–11](../07/10.md)), “divorce” ([11–13](../07/11.md)), “departing” ([15](../07/15.md)), and “being released” ([27](../07/27.md)). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: [[rc://*/tw/dict/bible/other/divorce]])\n\n### The “virgin”\n\nIn [7:25–38](../07/25.md), Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (See: the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.\n\n### The “coming distress”\n\nIn [7:26](../07/26.md), Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: [[rc://*/tw/dict/bible/other/trouble]])\n\n### Calling\n\nPaul refers consistently to a “calling” and to “being called” in [7:17–24](../07/17.md). Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in [7:20](../07/20.md), while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: [[rc://*/tw/dict/bible/kt/call]])\n\n## Important Figures of Speech in this Chapter\n\n### Euphemisms for having sex\n\nIn the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” ([7:1](../07/01.md)), “duty” ([3](../07/03.md)), not “depriving each other” ([5](../07/05.md)), and being “together again” ([5](../07/05.md)). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you could translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in ([7:3](../07/03.md)) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: [[rc://*/ta/man/translate/figs-euphemism]])\n\n### Redemption\n\nJust as in [6:20](../06/20.md), in [7:23](../07/23.md) Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or from whom God bought the Corinthians. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves who are 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://*/tw/dict/bible/kt/redeem]])\n\n### Those who have … should be as those who do not have …\n\nIn [7:29–31](../07/29.md), Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in [7:31](../07/31.md) by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. As a Christian, none of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.\n\n### Rhetorical questions\n\nPaul uses rhetorical questions in [7:16](../07/16.md). He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in [7:18](../07/18.md), [21](../07/21.md), [27](../07/27.md). He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn much of this chapter, 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 refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.\n\n### Who speaks, Paul or the Lord?\n\nThroughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks [7:10–11](../07/10.md) as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in [7:11](../07/11.md) is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks [7:12–16](../07/12.md) as something he commands. By using “I, not the Lord” in [7:12](../07/12.md), he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in [7:10–11](../07/10.md). Third, Paul introduces [7:25–40](../07/25.md) by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” ([7:40](../07/40.md)). This is a slightly weaker claim to authority than he made in [7:12](../07/12.md): these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it were simply advice from someone. Instead, this whole chapter carries apostolic authority.\n\n### Father or fiancé in [7:36–38](../07/36.md)?\n\nIn these verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.”
 7:1	y4lx		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, **Now** introduces a new topic in the letter. Paul begins to discuss things that the Corinthians asked him about in a letter. If it would be helpful in your language, you could express **Now** with a word or phrase that introduces a new topic. Alternate translation: “Next,”
 7:1	jq21		rc://*/ta/man/translate/figs-explicit	ὧν ἐγράψατε	1	The phrase **what you wrote** implies that the Corinthians had previously written a letter to Paul in which they asked him questions. Paul now begins to answer those questions. If **what you wrote** would not imply that the Corinthians had already written a letter to Paul, you could make this explicit. Alternate translation: “what you wrote to me in your letter”
 7:1	erl5		rc://*/ta/man/translate/figs-explicit	ἐγράψατε, καλὸν ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι	1	Here Paul could be: (1) quoting what the Corinthians said in their letter so that he can respond to it, much like he did in [6:12–13](../06/12.md). Alternate translation: “you wrote: You said, ‘It is good for a man not to touch a woman.’” (2) expressing his own views about men and women. Alternate translation: “you wrote: It is true that it is good for a man not to touch a woman”
@@ -806,7 +806,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 7:9	jy8g		rc://*/ta/man/translate/figs-imperative3p	γαμησάτωσαν	1	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 “let” or “should,” as the ULT does. Alternate translation: “let them marry”
 7:9	ty79		rc://*/ta/man/translate/figs-metaphor	πυροῦσθαι	1	Here, **to burn** is a way to refer to sexual desire. Paul uses **burn** because he represents the desire as hard to fight and as something that consumes a person like fire consumes a building. If it would be helpful in your language, you could express the idea behind this figure of speech with a comparable metaphor or by including a reference to sexual desire. Alternate translation: “to burn with desire” or “to lust after someone”
 7:10	gxni		rc://*/ta/man/translate/figs-nominaladj	τοῖς & γεγαμηκόσιν	1	Paul is using the adjective **married** 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 **married** with a noun phrase or a relative clause. Alternate translation: “to those who are married”
-7:10	zwgk		rc://*/ta/man/translate/grammar-connect-logic-contrast	οὐκ ἐγὼ, ἀλλὰ ὁ Κύριος	1	Here Paul clarifies that he is not the authority behind this command. It is **the Lord** who is the authority here. Paul specifically has in mind what **the Lord** said about marriage and divorce while he was on earth (see [Mark 10:5–12](../mrk/10/05.md)). If it would be helpful in your language, you could translate **not I, but the Lord** either by identifying that it is not Paul “alone” who gives the command, or by clarifying that Paul is referring to what **the Lord** said. Alternate translation: “not I alone, but the Lord also” or “and here I refer to what the Lord said”
+7:10	zwgk		rc://*/ta/man/translate/grammar-connect-logic-contrast	οὐκ ἐγὼ, ἀλλὰ ὁ Κύριος	1	Here Paul clarifies that he is not the authority behind this command. It is **the Lord** who is the authority here. Paul specifically has in mind what **the Lord** said about marriage and divorce while he was on earth (See: [Mark 10:5–12](../mrk/10/05.md)). If it would be helpful in your language, you could translate **not I, but the Lord** either by identifying that it is not Paul “alone” who gives the command, or by clarifying that Paul is referring to what **the Lord** said. Alternate translation: “not I alone, but the Lord also” or “and here I refer to what the Lord said”
 7:10	ywsy		rc://*/ta/man/translate/figs-genericnoun	γυναῖκα ἀπὸ ἀνδρὸς	1	Here Paul is speaking of wives and husbands in general, not just of one **wife** and **husband**. If it would be helpful in your language, you could express **wife** and **husband** with a comparable way to refer generically to wives and husbands. Alternate translation: “each wife … from her husband”
 7:10	hc5p		rc://*/ta/man/translate/figs-idiom	ἀπὸ & μὴ χωρισθῆναι	1	Here, **to be separated from** is technical language for ending a marriage before death. The phrase does not distinguish between “separation” and “divorce.” If possible, use a similar general phrase in your language. Alternate translation: “is not to divorce or separate from” or “is not to leave”
 7:10	h049		rc://*/ta/man/translate/figs-activepassive	μὴ χωρισθῆναι	1	If your language does not use the passive form in this way, you can 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 the **wife**, who is **separated**, rather than the person doing the “separating.” If you must state who does the action, Paul implies that the **wife** does it herself. Alternate translation: “is not to separate”
@@ -1111,17 +1111,17 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 9:3	b17x		rc://*/ta/man/translate/writing-pronouns	αὕτη	1	Here, **this** refers to what Paul is about to say, most likely including everything in the rest of this chapter. If it would be helpful in your language, you could express **this** with a normal form in your language to speak about what you are about to say. Alternate translation: “what I am about to say”
 9:4	mr4g		rc://*/ta/man/translate/figs-rquestion	μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν?	1	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. The question assumes that the answer is “yes, you do.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “We most definitely have the right to eat and to drink.”
 9:4	ninf		rc://*/ta/man/translate/figs-doublenegatives	μὴ οὐκ	1	The Greek words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand two negatives, 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 can translate with one strong negative, as the ULT does. Alternate translation: “by no means”
-9:4	p4vq		rc://*/ta/man/translate/figs-exclusive	ἔχομεν	1	Here, **we** refers to Paul and Barnabas (see [9:6](../09/06.md)). It does not include the Corinthians.
+9:4	p4vq		rc://*/ta/man/translate/figs-exclusive	ἔχομεν	1	Here, **we** refers to Paul and Barnabas (See: [9:6](../09/06.md)). It does not include the Corinthians.
 9:4	h0c3		rc://*/ta/man/translate/figs-abstractnouns	μὴ οὐκ ἔχομεν ἐξουσίαν	1	If your language does not use an abstract noun for the idea behind **right**, you can express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “Are we certainly not able”
 9:4	i6tk		rc://*/ta/man/translate/figs-metonymy	φαγεῖν καὶ πεῖν	1	Here, **to eat and to drink** refers not primarily to the physical process of “eating” and “drinking.” Rather, the phrase refers primarily to what is needed **to eat and to drink**, that is, food and drink. Paul is saying that he and Barnabas have **the right** to receive food and drink so that they can **eat** and **drink**. If it would be helpful in your language, you could express **to eat and to drink** by clarifying that Paul refers to “food” and “drink.” Alternate translation: “to food to eat and beverages to drink”
 9:4	e45j		rc://*/ta/man/translate/figs-explicit	φαγεῖν καὶ πεῖν	1	Although Paul does not explicitly say this, he implies that **we** have the **right** to receive the food and drink from the Corinthians. If it would be helpful in your language, you could express what Paul is saying by clarifying that the food **to eat** and the beverages **to drink** would have come from the Corinthians in support of Paul’s work. Alternate translation: “to be supported by you so that we can eat and drink”
 9:5	s9k8		rc://*/ta/man/translate/figs-rquestion	μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν, γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς?	1	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. The question assumes that the answer is “yes, you do.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “We certainly do have the right to take along a believing wife, even as do the rest of the apostles and the brothers of the Lord and Cephas.”
-9:5	x2jm		rc://*/ta/man/translate/figs-exclusive	ἔχομεν	1	Here, **we** refers to Paul and Barnabas (see [9:6](../09/06.md)). It does not include the Corinthians.
+9:5	x2jm		rc://*/ta/man/translate/figs-exclusive	ἔχομεν	1	Here, **we** refers to Paul and Barnabas (See: [9:6](../09/06.md)). It does not include the Corinthians.
 9:5	zmsx		rc://*/ta/man/translate/figs-doublenegatives	μὴ οὐκ	1	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 misunderstand two negatives, 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 can translate with one strong negative, as the ULT does. Alternate translation: “surely not”
 9:5	s7gs		rc://*/ta/man/translate/figs-abstractnouns	ἔχομεν ἐξουσίαν	1	If your language does not use an abstract noun for the idea behind **right**, you can express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “Are we … able to”
 9:5	hw7f		rc://*/ta/man/translate/translate-unknown	περιάγειν	1	Here, **to take along** refers to journeying with someone as a companion. If it would be helpful in your language, you could express **to take along** with a word or phrase that refers to traveling with someone else. Alternate translation: “to travel with”
 9:5	bpbf			οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς	1	Here, **apostles** could include: (1) Paul and Barnabas, the **brothers of the Lord**, **Cephas**, and many others who proclaimed the good news. Alternate translation: “the rest of the apostles, including the brothers of the Lord and Cephas” (2) just the “Twelve,” the primary **apostles**, which would include **Cephas** but not the **brothers of the Lord**. Alternate translation: “the rest of the twelve apostles and the brothers of the Lord—even Cephas”
-9:5	snio			οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς	1	Even though **Cephas** was one of the **apostles**, Paul mentions him separately to emphasize him as an example. He has already used **Cephas** as an example earlier in the letter (see [1:12](../01/12.md); [3:22](../03/22.md)). Perhaps the Corinthians were comparing **Cephas** and Paul. Be sure that the wording of your translation does not suggest that **Cephas** was not an apostle. Alternate translation: “the rest of the apostles and the brothers of the Lord—even Cephas”
+9:5	snio			οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς	1	Even though **Cephas** was one of the **apostles**, Paul mentions him separately to emphasize him as an example. He has already used **Cephas** as an example earlier in the letter (See: [1:12](../01/12.md); [3:22](../03/22.md)). Perhaps the Corinthians were comparing **Cephas** and Paul. Be sure that the wording of your translation does not suggest that **Cephas** was not an apostle. Alternate translation: “the rest of the apostles and the brothers of the Lord—even Cephas”
 9:5	hnbw		rc://*/ta/man/translate/translate-kinship	οἱ ἀδελφοὶ τοῦ Κυρίου	1	These were Jesus’ younger brothers. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for “younger brother,” you can use it here. Alternate translation: “the younger brothers of the Lord” or “the half-brothers of the Lord”
 9:6	za87		rc://*/ta/man/translate/grammar-connect-words-phrases	ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν	1	The word **Or** introduces an alternate to what Paul asked in [9:4–5](../09/04.md). Paul already spoke about what he thinks is true: he and Barnabas do “have the right” to receive food and drink, and they “have the right” to travel with a wife. Here Paul gives the incorrect alternative: they alone do not **have the right not to work**. He introduces this incorrect alternate to show that his earlier statements must be true. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “Otherwise, would it not be true that only Barnabas and I do not have”
 9:6	wx1p		rc://*/ta/man/translate/figs-rquestion	ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι?	1	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. The question assumes that the answer is “no, you do have the right.” If it would be helpful in your language, you could express the idea behind this question with a strong statement. Alternate translation: “Barnabas and I too certainly have the right not to work.”
@@ -1194,7 +1194,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 9:16	eimr		rc://*/ta/man/translate/figs-metaphor	ἀνάγκη & μοι ἐπίκειται	1	Here Paul speaks as if **compulsion** were a physical object that someone had **placed upon** him. By speaking in this way, he means that he is required to do something. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I am commanded to do so” or “I have an obligation”
 9:16	l7as		rc://*/ta/man/translate/figs-idiom	οὐαὶ & μοί ἐστιν	1	Here, **woe be to me** expresses what Paul thinks would happen to him if he ever were to stop preaching the gospel. He would experience **woe**, with the implication that this **woe** will come from God. If it would be helpful in your language, you could express **woe be to me** with a word or phrase that expresses the expectation of bad things to come. Alternate translation: “bad things will happen to me” or “God will punish me”
 9:16	p1sa		rc://*/ta/man/translate/grammar-connect-condition-contrary	ἐὰν μὴ εὐαγγελίζωμαι	1	Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that he does indeed **preach the gospel**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “whenever I stop preaching the gospel, which I will never do”
-9:17	d7l9		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	εἰ & ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω; εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι	1	Here Paul uses **if** to introduce two possibilities. He means that he might **do this willingly**, or he might do it **unwillingly**. He specifies a result for each option, but he implies that he does it **unwillingly** (see the “compulsion” in [9:16](../09/16.md)). If it would be helpful in your language, you could express this form by stating the **if** statements in a natural way in your language, such as by introducing them with “whenever.” Alternate translation: “were I to do this willingly, I would have a reward. But were it unwillingly, I would still have been entrusted with a stewardship”
+9:17	d7l9		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	εἰ & ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω; εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι	1	Here Paul uses **if** to introduce two possibilities. He means that he might **do this willingly**, or he might do it **unwillingly**. He specifies a result for each option, but he implies that he does it **unwillingly** (See: the “compulsion” in [9:16](../09/16.md)). If it would be helpful in your language, you could express this form by stating the **if** statements in a natural way in your language, such as by introducing them with “whenever.” Alternate translation: “were I to do this willingly, I would have a reward. But were it unwillingly, I would still have been entrusted with a stewardship”
 9:17	jtwy		rc://*/ta/man/translate/writing-pronouns	τοῦτο πράσσω	1	Here, **this** refers back to “preaching the gospel” in [9:16](../09/16.md). If it would be helpful in your language, you could express **this** by clarifying what it refers to. Alternate translation: “I preach the gospel”
 9:17	x6s9		rc://*/ta/man/translate/translate-unknown	ἑκὼν & ἄκων	1	Here, **willingly** means that someone does something because they choose to, while **unwillingly** means that someone has to do something whether they choose to or not. If it would be helpful in your language, you could express the idea behind **willingly** and **unwillingly**by using two contrasting words that refer to whether someone chooses to do something or not. Alternate translation: “because I choose to … I do not choose to do it”
 9:17	gkxi		rc://*/ta/man/translate/figs-abstractnouns	μισθὸν ἔχω	1	If your language does not use an abstract noun for the idea behind **reward**, you can express the idea by using a verb such as “reward” or “compensate.” Alternate translation: “I am compensated for it”
@@ -1244,7 +1244,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 9:23	f6es		rc://*/ta/man/translate/figs-abstractnouns	συνκοινωνὸς αὐτοῦ γένωμαι	1	If your language does not use an abstract noun for the idea behind **partaker**, you can express the idea by using a verb such as “partake” or “share.” Alternate translation: “I might partake in it”
 9:23	bruk		rc://*/ta/man/translate/figs-metonymy	αὐτοῦ	1	Here, **it** refers back to **the gospel**, but Paul particularly has in mind the benefits or blessings that come from **the gospel**. If it would be helpful in your language, you could express **it** by clarifying that Paul is referring to the blessings of **the gospel**. Alternate translation: “of its blessings”
 9:24	urh5		rc://*/ta/man/translate/figs-rquestion	οὐκ οἴδατε, ὅτι οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον?	1	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. The question assumes that the answer is “yes, we know.” If it would be helpful in your language, you could express the idea behind this question with a strong statement. Alternate translation: “You certainly know that in a race all those who are running run, but only one receives the prize.”
-9:24	mq1d		rc://*/ta/man/translate/figs-exmetaphor	οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον? οὕτως τρέχετε, ἵνα καταλάβητε	1	Here Paul begins using athletic metaphors, metaphors he will use throughout [9:24–27](../09/24.md). In this verse, he focuses on footraces. In his culture, only the runner who finished first would receive **the prize**. The **prize** might be one of many things, but often it was a “wreath” of leaves (see [9:25](../09/25.md)). Paul’s point is that the runner who wished to win had to work and train hard to be the best. Paul wants the Corinthians to approach their Christian lives with this mindset, the mindset of a successful athlete. Translate this verse in a way that clearly connects the Christian life to a footrace. Alternate translation: “only one runner receives the prize after a race? You should live your lives like a runner who focuses on receiving the prize”
+9:24	mq1d		rc://*/ta/man/translate/figs-exmetaphor	οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον? οὕτως τρέχετε, ἵνα καταλάβητε	1	Here Paul begins using athletic metaphors, metaphors he will use throughout [9:24–27](../09/24.md). In this verse, he focuses on footraces. In his culture, only the runner who finished first would receive **the prize**. The **prize** might be one of many things, but often it was a “wreath” of leaves (See: [9:25](../09/25.md)). Paul’s point is that the runner who wished to win had to work and train hard to be the best. Paul wants the Corinthians to approach their Christian lives with this mindset, the mindset of a successful athlete. Translate this verse in a way that clearly connects the Christian life to a footrace. Alternate translation: “only one runner receives the prize after a race? You should live your lives like a runner who focuses on receiving the prize”
 9:24	gb46			οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν	1	Alternate translation: “in a race everyone runs”
 9:24	mh8z		rc://*/ta/man/translate/translate-unknown	βραβεῖον	1	Here, **prize** refers to what a runner would receive after winning the race. In Paul’s culture, this would often be a “wreath” of leaves ([9:25](../09/25.md)) and sometimes money. Use a word in your culture that refers generally to what an athlete receives after winning a contest. Alternate translation: “trophy” or “reward”
 9:25	l334		rc://*/ta/man/translate/translate-unknown	πᾶς & ὁ ἀγωνιζόμενος	1	Here, **everyone competing in the games** refers generally to any athlete who participates in a competition, not just runners, as in the last verse. Use a word or phrase in your language that refers to athletes who compete in any sport or competition. Alternate translation: “every competitor in athletic competitions”
@@ -1264,7 +1264,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 9:27	blb7		rc://*/ta/man/translate/figs-metaphor	αὐτὸς ἀδόκιμος γένωμαι	1	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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I myself might not reach the goal” or “I myself might fail to please God”
 9:27	s3sd		rc://*/ta/man/translate/figs-activepassive	αὐτὸς ἀδόκιμος γένωμαι	1	If your language does not use the passive form in this way, you can 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”
 9:27	uoic		rc://*/ta/man/translate/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”
-10:intro	abcd				0	# 1 Corinthians 10 General Notes\n\n## Structure and Formatting\n\n5. On food (8:1–11:1)\n     * Warning from Israelite history (10:1–12)\n     * Encouragement and command (10:13–14)\n     * The Lord’s Supper and food offered to idols (10:15–22)\n     * Both freedom and care for others (10:23–11:1)\n\n## Special Concepts in this Chapter\n\n### The Exodus and wilderness journey\n\nIn 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/20/02.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://*/tw/dict/bible/kt/promisedland]] and [[rc://*/tw/dict/bible/other/desert]])\n\n### “Spiritual”\n\nIn [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]])\n\n### The Lord’s Supper\n\nIn [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.\n\n### Things sacrificed to idols\n\nIn 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]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [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://*/ta/man/translate/figs-rquestion]])\n\n### “That rock was Christ”\n\nIn [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.”\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Quoting the Corinthians\n\nIn [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://*/ta/man/translate/writing-quotations]])\n\n### Are [10:28–29a](../10/28.md) a parenthesis?\n\nIn [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.
+10:intro	abcd				0	# 1 Corinthians 10 General Notes\n\n## Structure and Formatting\n\n5. On food (8:1–11:1)\n     * Warning from Israelite history (10:1–12)\n     * Encouragement and command (10:13–14)\n     * The Lord’s Supper and food offered to idols (10:15–22)\n     * Both freedom and care for others (10:23–11:1)\n\n## Special Concepts in this Chapter\n\n### The Exodus and wilderness journey\n\nIn 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/20/02.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://*/tw/dict/bible/kt/promisedland]] and [[rc://*/tw/dict/bible/other/desert]])\n\n### “Spiritual”\n\nIn [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]])\n\n### The Lord’s Supper\n\nIn [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.\n\n### Things sacrificed to idols\n\nIn 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]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [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://*/ta/man/translate/figs-rquestion]])\n\n### “That rock was Christ”\n\nIn [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.”\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Quoting the Corinthians\n\nIn [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://*/ta/man/translate/writing-quotations]])\n\n### Are [10:28–29a](../10/28.md) a parenthesis?\n\nIn [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.
 10:1	gce5		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	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 it would be helpful in your language, you could express **For** with a word or phrase that introduces an example or support. Alternate translation: “Here is an example:”
 10:1	navn		rc://*/ta/man/translate/figs-litotes	οὐ θέλω & ὑμᾶς ἀγνοεῖν	1	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”
 10:1	hhts		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί & οἱ πατέρες	1	Although the words **brothers** and **fathers** are masculine, Paul is using them to refer to both men and women. If it would be helpful in your language, you could express **brothers** and **fathers** with non gendered words or refer to both genders. Alternate translation: “brothers and sisters … fathers and mothers”
@@ -1382,7 +1382,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 10:25	b93i		rc://*/ta/man/translate/figs-ellipsis	ἀνακρίνοντες	1	Here Paul does not state what they are **asking** about, since the Corinthians would have understood him without these words. He implies that they would be **asking** about whether the food has been involved in idol worship or not. If it would be helpful in your language, you could translate **asking** to provide an object for **asking**, or you could explicitly state what Paul implies. Alternate translation: “asking about its origin” or “asking about whether someone has offered it to an idol”
 10:25	cnu1		rc://*/ta/man/translate/grammar-connect-logic-result	ἀνακρίνοντες διὰ τὴν συνείδησιν	1	Here, **for the sake of conscience** could give the reason for: (1) the **asking**. In this case, Paul is saying that the **asking** is **for the sake of conscience**, but they should not be worried about **conscience** in this case. Alternate translation: “asking on account of the conscience” (2) why they can **Eat everything** **without asking**. In this case, Paul is saying that they should eat **without asking** because if they did ask, their **conscience** might condemn them. Alternate translation: “asking. Do this for the sake of the conscience”
 10:25	crww		rc://*/ta/man/translate/writing-pronouns	τὴν συνείδησιν	1	Here, **the conscience** identifies the **conscience** of the people who are buying the food **in the market**. If it would be helpful in your language, you could express the idea behind **the conscience**with a form that more clearly identifies the **conscience** as belonging to the people who buy the food. Alternate translation: “your consciences”
-10:26	c1al		rc://*/ta/man/translate/writing-quotations	γὰρ	1	In Paul’s culture, **For** a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see [Psalm 24:1](../psa/24/01.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament,” or “For it says in the book of Psalms,”
+10:26	c1al		rc://*/ta/man/translate/writing-quotations	γὰρ	1	In Paul’s culture, **For** a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (See: [Psalm 24:1](../psa/24/01.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament,” or “For it says in the book of Psalms,”
 10:26	l89d		rc://*/ta/man/translate/figs-quotations	τοῦ Κυρίου γὰρ ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς	1	If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “For it says that the earth is the Lord’s, and the fullness of it”
 10:26	yi79		rc://*/ta/man/translate/figs-infostructure	τοῦ Κυρίου & ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς	1	Here, the passage that Paul quotes includes a second thing that is **the Lord’s** after the **earth**. In the author’s culture, this was good poetic style. If it would be helpful in your language, you could put **the earth** and **the fullness of it** together. Alternate translation: “the earth and the fullness of it are the Lord’s”
 10:26	c5tk		rc://*/ta/man/translate/figs-ellipsis	καὶ τὸ πλήρωμα αὐτῆς	1	Here Paul omits some words that may be required in your language to make a full sentence. You could supply words from the first half of the verse to complete the thought. Alternate translation: “and the fullness of it is also the Lord’s”
@@ -1424,7 +1424,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 10:33	k86v		rc://*/ta/man/translate/figs-abstractnouns	τὸ ἐμαυτοῦ σύμφορον, ἀλλὰ τὸ τῶν πολλῶν	1	If your language does not use an abstract noun for the idea behind **benefit**, you can express the idea by using a verb such as “benefit.” Alternate translation: “what benefits me but what benefits the many”
 10:33	hd2z		rc://*/ta/man/translate/figs-nominaladj	τῶν πολλῶν	1	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”
 10:33	qsg4		rc://*/ta/man/translate/figs-activepassive	σωθῶσιν	1	If your language does not use the passive form in this way, you can 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”
-11:intro	abce				0	# 1 Corinthians 11 General Notes\n\n## Structure and Formatting\n\n5. On food (8:1–11:1)\n    * Both freedom and care for others (10:23–11:1)\n6. On head coverings (11:2–16)\n    * Heads and honor (11:2–7)\n    * Order for men and women (11:8–12)\n    * Argument from nature (11:13–16)\n7. On the Lord’s Supper (11:17–34)\n    * The problem at Corinth (11:17–22)\n    * The tradition from the Lord (11:23–26)\n    * Proper behavior at the Lord’s Supper (11:27–34)\n\nMany 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.\n\n## Special Concepts in this Chapter\n\n### The head\n\nPaul 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 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://*/tw/dict/bible/other/head]])\n\n### Women and men\n\nThroughout [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://*/ta/man/translate/figs-gendernotations]])\n\n### Head coverings\n\nPaul’s instructions in [11:2–16](../11/02.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?\n\nFirst (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.\n\nSecond (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.\n\nThird (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.\n\nThe number of interpretations and options indicates again how little we know about what Paul is talking about in [11:2–16](../11/02.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.\n\n### “because of the angels”\n\nIn [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://*/tw/dict/bible/kt/angel]])\n\n### The issue with the Lord’s Supper\n\nIn [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://*/tw/dict/bible/kt/lordssupper]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [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://*/ta/man/translate/figs-rquestion]])\n\n### Head as metaphor\n\nAs noted above, “head” functions 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://*/tw/dict/bible/other/head]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Metaphor with bread and cup\n\nIn [11:24–25](../11/24.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](../11/24.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://*/ta/man/translate/figs-metaphor]])\n\n### Legal language\n\nIn [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.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn [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://*/ta/man/translate/figs-gendernotations]])\n\n### Are [11:8–9](../11/08.md) a parenthesis?\n\nSome 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.\n\n### Different accounts of the Last Supper\n\nIn [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.\n\n### “First, … ”\n\nIn [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.
+11:intro	abce				0	# 1 Corinthians 11 General Notes\n\n## Structure and Formatting\n\n5. On food (8:1–11:1)\n    * Both freedom and care for others (10:23–11:1)\n6. On head coverings (11:2–16)\n    * Heads and honor (11:2–7)\n    * Order for men and women (11:8–12)\n    * Argument from nature (11:13–16)\n7. On the Lord’s Supper (11:17–34)\n    * The problem at Corinth (11:17–22)\n    * The tradition from the Lord (11:23–26)\n    * Proper behavior at the Lord’s Supper (11:27–34)\n\nMany 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.\n\n## Special Concepts in this Chapter\n\n### The head\n\nPaul 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 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://*/tw/dict/bible/other/head]])\n\n### Women and men\n\nThroughout [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://*/ta/man/translate/figs-gendernotations]])\n\n### Head coverings\n\nPaul’s instructions in [11:2–16](../11/02.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?\n\nFirst (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.\n\nSecond (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.\n\nThird (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.\n\nThe number of interpretations and options indicates again how little we know about what Paul is talking about in [11:2–16](../11/02.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.\n\n### “because of the angels”\n\nIn [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://*/tw/dict/bible/kt/angel]])\n\n### The issue with the Lord’s Supper\n\nIn [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://*/tw/dict/bible/kt/lordssupper]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [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://*/ta/man/translate/figs-rquestion]])\n\n### Head as metaphor\n\nAs noted above, “head” functions 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://*/tw/dict/bible/other/head]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Metaphor with bread and cup\n\nIn [11:24–25](../11/24.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](../11/24.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://*/ta/man/translate/figs-metaphor]])\n\n### Legal language\n\nIn [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.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn [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://*/ta/man/translate/figs-gendernotations]])\n\n### Are [11:8–9](../11/08.md) a parenthesis?\n\nSome 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.\n\n### Different accounts of the Last Supper\n\nIn [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.\n\n### “First, … ”\n\nIn [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.
 11:1	h5fg			μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ	1	# Connecting Statement:\n\nAlternate translation: “Imitate me, just as I also imitate Christ”
 11:2	epnu		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, **Now** introduces a whole new section in Paul’s argument. He **Now** begins speaking about proper behavior during worship. If it would be helpful in your language, you could express **Now** with a word or phrase that introduces a new topic or leave it untranslated. Alternate translation: “Next,”
 11:2	ibw5		rc://*/ta/man/translate/figs-metonymy	μου	1	Here, **me** refers specifically to what Paul teaches and how Paul behaves. If it would be helpful in your language, you could express **me** by clarifying exactly what about **me** Paul has in mind. Alternate translation: “my doctrine and behavior”
@@ -1543,7 +1543,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 11:22	qc27		rc://*/ta/man/translate/figs-doublet	ἐπαινέσω ὑμᾶς ἐν τούτῳ? οὐκ ἐπαινῶ!	1	Here Paul indicates that he will **not praise** the Corinthians by using both a rhetorical question and a negative statement. He uses both sentences in order to strongly emphasize how displeased he is. If your language does not use repetition for emphasis, and if your readers would not understand why Paul repeats the same idea, you could combine these two sentences into one strong negative statement. Alternate translation: “I will never praise you for this!”
 11:23	av31			ἐγὼ & παρέλαβον ἀπὸ τοῦ Κυρίου, ὃ	1	This could refer to: (1) how Paul learned the tradition he is about to recount indirectly **from the Lord**. In other words, Paul learns about these things from others, who received the tradition directly from the Lord. Alternate translation: “from others who knew the Lord I received what the Lord himself did, which” (2) how Paul learned the tradition directly **from the Lord**. In other words, **the Lord** himself revealed this information to Paul. Alternate translation: “I received directly from the Lord what”
 11:23	xgh4		rc://*/ta/man/translate/translate-unknown	ἐν τῇ νυκτὶ ᾗ	1	Here, **on the night** states that the events that Paul will describe all happened “during” one specific **night**. Use a natural way to refer to “during the night” as the time in which the events occur. Alternate translation: “during the night when”
-11:23	iy93		rc://*/ta/man/translate/figs-explicit	ἐν τῇ νυκτὶ ᾗ παρεδίδετο	1	Here Paul refers to the story about how Jesus was arrested. One of Jesus’ closest disciples, Judas Iscariot, made a deal with the religious leaders to “betray” Jesus to them (see [Matthew 26:14–16](../mat/26/14.md); [Mark 14:10–11](../mrk/14/10.md); [Luke 22:3–6](../luk/22/03.md)). After Jesus eats with his disciples and spends time praying, Judas leads the religious leaders to Jesus, and they arrest him (see [Matthew 26:47–50](../mat/26/47.md); [Mark 14:43–46](../mrk/14/43.md); [Luke 22:47–48](../luk/22/47.md); [John 18:2–12](../jhn/18/02.md)). Paul is not primarily interested in this part of the story, but he mentions it to explain when Jesus **took bread**. If it would be helpful in your language, you could express what **on the night in which he was betrayed** refers to with a footnote to explain the context or include some short, extra information. Alternate translation: “on the night in which he was handed over to die”
+11:23	iy93		rc://*/ta/man/translate/figs-explicit	ἐν τῇ νυκτὶ ᾗ παρεδίδετο	1	Here Paul refers to the story about how Jesus was arrested. One of Jesus’ closest disciples, Judas Iscariot, made a deal with the religious leaders to “betray” Jesus to them (See: [Matthew 26:14–16](../mat/26/14.md); [Mark 14:10–11](../mrk/14/10.md); [Luke 22:3–6](../luk/22/03.md)). After Jesus eats with his disciples and spends time praying, Judas leads the religious leaders to Jesus, and they arrest him (See: [Matthew 26:47–50](../mat/26/47.md); [Mark 14:43–46](../mrk/14/43.md); [Luke 22:47–48](../luk/22/47.md); [John 18:2–12](../jhn/18/02.md)). Paul is not primarily interested in this part of the story, but he mentions it to explain when Jesus **took bread**. If it would be helpful in your language, you could express what **on the night in which he was betrayed** refers to with a footnote to explain the context or include some short, extra information. Alternate translation: “on the night in which he was handed over to die”
 11:23	c197		rc://*/ta/man/translate/figs-activepassive	παρεδίδετο	1	If your language does not use the passive form in this way, you can 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 **Jesus**, who was **betrayed**, rather than focusing on the person doing the “betraying.” If you must state who did the action, Paul implies that “Judas Iscariot” did it. Alternate translation: “Judas betrayed him”
 11:23	gkv2		rc://*/ta/man/translate/figs-extrainfo	ὁ Κύριος Ἰησοῦς & ἔλαβεν ἄρτον	1	Beginning here and continuing in [11:24–25](../11/24.md), Paul tells the story of what is often called “The Last Supper.” This is Jesus’ last meal with his closest disciples before his death, and Paul narrates some things that he said and did during this last meal. Since Paul himself states the details, you should not need to state anything more explicitly than he does. The story of “The Last Supper” can also be found in [Matthew 26:20–29](../mat/26/20.md); [Mark 14:17–25](../mrk/14/17.md); [Luke 22:14–23](../luk/22/14.md).
 11:24	e19d		rc://*/ta/man/translate/translate-unknown	ἔκλασεν	1	Here, “breaking bread” refers to taking a large loaf and splitting it up into pieces so that many people can eat the pieces. If it would be helpful in your language, you could express **he broke {it}** with a word or phrase in your language that refers to how people eat bread. Alternate translation: “he split it up”
@@ -1600,7 +1600,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 11:34	xuu7		rc://*/ta/man/translate/figs-extrainfo	τὰ & λοιπὰ	1	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.
 11:34	r3hj		rc://*/ta/man/translate/figs-abstractnouns	διατάξομαι	1	If your language does not use an abstract noun for the idea behind **directions**, you can express the idea by using a verb such as “direct” or “instruct.” Alternate translation: “I will direct you”
 11:34	zy1v		rc://*/ta/man/translate/figs-go	ὡς ἂν ἔλθω	1	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”
-12:intro	abcf				0	# 1 Corinthians 12 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n     * God is the source of every gift (12:1–11)\n     * The body (12:12–26)\n     * Diversity of gifts (12:27–31)\n\nSome 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.\n\n## Special Concepts in this Chapter\n\n### Spiritual gifts\n\nIn [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://*/tw/dict/bible/kt/spirit]] and [[rc://*/tw/dict/bible/kt/gift]])\n\n### Speaking in tongues\n\nThree 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://*/tw/dict/bible/other/tongue]])\n\n### Ranking of gifts?\n\nIn [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.\n\n## Important Figures of Speech in this Chapter\n\n### Body analogy and metaphor\n\nIn [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://*/tw/dict/bible/kt/body]] and [[rc://*/tw/dict/bible/other/member]])\n\n### Personification of body parts\n\nIn [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://*/ta/man/translate/figs-personification]])\n\n### Rhetorical questions\n\nIn [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://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Non-exhaustive lists\n\nIn [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.\n\n### “Members”\n\nThroughout [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://*/tw/dict/bible/other/member]])\n\n### Names for the Holy Spirit\n\nPaul 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](../12/04.md), [7–9](../12/07.md), [11](../12/11.md)). All these phrases refer to the Holy Spirit. If it would be helpful in your language, you could indicate that these phrases all refer to the same Spirit by stating that in some specific way or by using “Holy Spirit” in all these verses. (See: [[rc://*/tw/dict/bible/kt/holyspirit]] and [[rc://*/ta/man/translate/translate-names]])
+12:intro	abcf				0	# 1 Corinthians 12 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n     * God is the source of every gift (12:1–11)\n     * The body (12:12–26)\n     * Diversity of gifts (12:27–31)\n\nSome 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.\n\n## Special Concepts in this Chapter\n\n### Spiritual gifts\n\nIn [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://*/tw/dict/bible/kt/spirit]] and [[rc://*/tw/dict/bible/kt/gift]])\n\n### Speaking in tongues\n\nThree 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://*/tw/dict/bible/other/tongue]])\n\n### Ranking of gifts?\n\nIn [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.\n\n## Important Figures of Speech in this Chapter\n\n### Body analogy and metaphor\n\nIn [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://*/tw/dict/bible/kt/body]] and [[rc://*/tw/dict/bible/other/member]])\n\n### Personification of body parts\n\nIn [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://*/ta/man/translate/figs-personification]])\n\n### Rhetorical questions\n\nIn [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://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Non-exhaustive lists\n\nIn [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.\n\n### “Members”\n\nThroughout [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://*/tw/dict/bible/other/member]])\n\n### Names for the Holy Spirit\n\nPaul 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](../12/04.md), [7–9](../12/07.md), [11](../12/11.md)). All these phrases refer to the Holy Spirit. If it would be helpful in your language, you could indicate that these phrases all refer to the same Spirit by stating that in some specific way or by using “Holy Spirit” in all these verses. (See: [[rc://*/tw/dict/bible/kt/holyspirit]] and [[rc://*/ta/man/translate/translate-names]])
 12:1	da2e		rc://*/ta/man/translate/grammar-connect-words-phrases	περὶ δὲ τῶν πνευματικῶν	1	# Connecting Statement:\n\nJust 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”
 12:1	g6ed		rc://*/ta/man/translate/translate-unknown	τῶν πνευματικῶν	1	# Connecting Statement:\n\nHere, **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 it would be helpful in your language, you could express **spiritual gifts** with 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”
 12:1	gsa8		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	# Connecting Statement:\n\nAlthough **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “brothers and sisters”
@@ -1624,7 +1624,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 12:6	mmdx		rc://*/ta/man/translate/translate-unknown	ἐνεργημάτων	1	Here, **workings** refers to “activities” or “actions,” that is, doing things. If it would be helpful in your language, you could express **workings** with a word or phrase that refers generally to “doing things.” Alternate translation: “of activities” or “of ways to do things”
 12:6	r3vr		rc://*/ta/man/translate/figs-ellipsis	ὁ αὐτὸς Θεός	1	Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same God** who empowers the **varieties of workings**. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “it is the same God”
 12:6	eth3		rc://*/ta/man/translate/figs-explicit	τὰ πάντα ἐν πᾶσιν	1	Here, **all things in everyone** could refer: (1) specifically to **all** gifts, ministries, and workings that God is **working** in **everyone** who believes. Alternate translation: “each of these things in each person” (2) generally to how God is **working all things** in “everything and everyone.” Alternate translation: “everything in everyone” or “all things in every situation”
-12:7	x7mv		rc://*/ta/man/translate/figs-activepassive	ἑκάστῳ & δίδοται	1	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses this form to focus on the gifts rather than focusing on the one who gives them. If you must state who did the action, Paul implies that “God” did it (see [12:6](../12/06.md)). Alternate translation: “to each one God gives”
+12:7	x7mv		rc://*/ta/man/translate/figs-activepassive	ἑκάστῳ & δίδοται	1	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses this form to focus on the gifts rather than focusing on the one who gives them. If you must state who did the action, Paul implies that “God” did it (See: [12:6](../12/06.md)). Alternate translation: “to each one God gives”
 12:7	zyqc		rc://*/ta/man/translate/figs-abstractnouns	ἡ φανέρωσις τοῦ Πνεύματος	1	If your language does not use an abstract noun for the idea behind **display**, you can express the idea by using a verb such as “display” or “manifest.” Alternate translation: “how they display the Spirit” or “how they manifest the power of the Spirit”
 12:7	j2rf		rc://*/ta/man/translate/figs-possession	ἡ φανέρωσις τοῦ Πνεύματος	1	Here Paul uses the possessive form to indicate how **the Spirit** is revealed by **the outward display**. If it would be helpful in your language, you could express the idea behind that **the outward display** is a revelation of **the Spirit**with a verbal phrase. Alternate translation: “the ability to outwardly display the Spirit” or “a way to outwardly display the Spirit”
 12:7	rd8z		rc://*/ta/man/translate/figs-abstractnouns	πρὸς τὸ συμφέρον	1	If your language does not use an abstract noun for the idea behind **benefit**, you can express the idea by using a verb such as “benefit” or “help.” Alternate translation: “in order to benefit everyone”
@@ -1713,7 +1713,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 12:23	id5z		rc://*/ta/man/translate/figs-euphemism	τὰ ἀσχήμονα ἡμῶν	1	Here, **unpresentable members** is a polite way to refer to sexual organs. If it would be helpful in your language, you could express **unpresentable members** with a comparable polite term. Paul’s euphemism contrasts **unpresentable** with **dignity**. If possible, use a euphemism that similarly creates a contrast. Alternate translation: “our private parts”
 12:23	rn4p		rc://*/ta/man/translate/figs-abstractnouns	εὐσχημοσύνην περισσοτέραν ἔχει	1	If your language does not use an abstract noun for the idea behind **dignity**, you can express the idea by using a verb such as “dignify” or an adjective such as “presentable.” Alternate translation: “are more dignified” or “are more presentable”
 12:24	lxj8		rc://*/ta/man/translate/figs-explicit	τὰ & εὐσχήμονα ἡμῶν	1	Here, **presentable members** contrasts with the “unpresentable members” in [12:23](../12/23.md). These **presentable members** are probably those body parts which we do not cover with clothing, but Paul does not specify exactly which body parts he is thinking about. If it would be helpful in your language, you could express **presentable members** with a word or phrase that contrasts with how you translated “unpresentable members.” Alternate translation: “nonprivate parts”
-12:24	qe2n		rc://*/ta/man/translate/figs-ellipsis	οὐ χρείαν ἔχει	1	Here Paul does not specify what they do not **need**. He implies that they do not need to be treated with “dignity,” as the “unpresentable parts” are (see [12:23](../12/23.md)). If it would be helpful in your language, you could translate **do not have need** by referring back to how you translated what people do with their “unpresentable parts.” Alternate translation: “do not need to be treated with dignity”
+12:24	qe2n		rc://*/ta/man/translate/figs-ellipsis	οὐ χρείαν ἔχει	1	Here Paul does not specify what they do not **need**. He implies that they do not need to be treated with “dignity,” as the “unpresentable parts” are (See: [12:23](../12/23.md)). If it would be helpful in your language, you could translate **do not have need** by referring back to how you translated what people do with their “unpresentable parts.” Alternate translation: “do not need to be treated with dignity”
 12:24	ik7r		rc://*/ta/man/translate/figs-metaphor	συνεκέρασεν τὸ σῶμα	1	Here Paul speaks as if God took many different things and **combined** them **together** to make **the body**. By speaking in this way, he emphasizes that the body is made up of many different parts, but that God has united or **combined** all these parts together. If it would be helpful in your language, you could express **combined the body together** with a comparable metaphor or express the idea plainly. Alternate translation: “has assembled the body” or “has joined all the body parts into one body”
 12:24	mqcu		rc://*/ta/man/translate/figs-genericnoun	τὸ σῶμα	1	Here Paul is speaking of “bodies” in general, not of one particular **body**. If it would be helpful in your language, you could express this form with a form that refers to “bodies” in general. Alternate translation: “the human body” or “each body”
 12:24	gg2h		rc://*/ta/man/translate/figs-explicit	τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν	1	Here Paul implies that the body parts that “lack” honor receive **more honor** from God. The Corinthians would have understood this clause to mean that God is the one who created the body, so that what Paul has already stated in [12:23–24](../12/23.md) is true. God has made the body in such a way that we give more honor and dignity to the private and less honorable body parts. If it would be helpful in your language, you could express the idea behind this implication more plainly by including what humans think about the body parts. Alternate translation: “giving more honor to what we think has less honor” or “giving more honor to the body parts that we consider to be less honorable”
@@ -1792,7 +1792,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 13:8	lvov		rc://*/ta/man/translate/figs-abstractnouns	γνῶσις, καταργηθήσεται	1	# Connecting Statement:\n\nIf your language does not use an abstract noun for the idea behind **knowledge**, you can express the idea by using a verb such as “know.” Alternate translation: “secret things that people know, they will pass away”
 13:9	ntg7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	# Connecting Statement:\n\nHere, **For** introduces Paul’s reason for saying that prophecies, tongues, and knowledge will pass away. If it would be helpful in your language, you could express **For** with a comparable word that introduces a reason why someone has made a claim. Alternate translation: “In fact,” or “That is because”
 13:9	es9w		rc://*/ta/man/translate/figs-idiom	ἐκ μέρους	-1	# Connecting Statement:\n\nHere, **in part** refers to how something is only a **part** of a larger whole. If it would be helpful in your language, you could express **in part** with a comparable expression that indicates that something is only part of a larger whole. Alternate translation: “partially … partially” or “imperfectly … imperfectly”
-13:10	ezjx		rc://*/ta/man/translate/figs-metaphor	ἔλθῃ τὸ τέλειον	1	# Connecting Statement:\n\nHere Paul speaks as if **the perfect** could “come,” by which he means that people experience **the perfect**. He uses this metaphor because he uses the verb **comes** also for Jesus’ return (see [4:5](../04/05.md); [11:26](../11/26.md)), and he wishes to identify the coming of **the perfect** with the coming of Jesus. The time when **the perfect comes** will be when Jesus comes back. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly and connect **the perfect** to Jesus’ return in another way. Alternate translation: “we experience the perfect at Jesus’ return”
+13:10	ezjx		rc://*/ta/man/translate/figs-metaphor	ἔλθῃ τὸ τέλειον	1	# Connecting Statement:\n\nHere Paul speaks as if **the perfect** could “come,” by which he means that people experience **the perfect**. He uses this metaphor because he uses the verb **comes** also for Jesus’ return (See: [4:5](../04/05.md); [11:26](../11/26.md)), and he wishes to identify the coming of **the perfect** with the coming of Jesus. The time when **the perfect comes** will be when Jesus comes back. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly and connect **the perfect** to Jesus’ return in another way. Alternate translation: “we experience the perfect at Jesus’ return”
 13:10	rt4m		rc://*/ta/man/translate/figs-explicit	τὸ τέλειον, τὸ ἐκ μέρους	1	# Connecting Statement:\n\nHere, **that which {is} partial** refers back to the “knowing” and “prophesying” in [13:9](../13/09.md). The phrase **the perfect** contrasts with **partial**, so **the perfect** refers to full knowledge and experience of God and of what God says. If it would be helpful in your language, you could express the idea behind what **perfect** and **partial** refer to more explicitly. Alternate translation: “the perfect experience of God … the partial experience of God, including knowledge and prophecy,”
 13:11	tn5r		rc://*/ta/man/translate/figs-123person	ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος; ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου	1	# Connecting Statement:\n\nHere Paul uses the first person **I** to describe himself as an example, but he implies that most people experience what he describes here. If it would be helpful in your language, you could express **I** with a form that provides a general example. Alternate translation: “When people were children, they spoke like children, they thought like children, they reasoned like children. When they became adults, they put away childish things”
 13:11	dx63		rc://*/ta/man/translate/figs-parallelism	ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος	1	# Connecting Statement:\n\nHere Paul repeats **like a child** and the same structure in three consecutive clauses. This was worded powerfully in his culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “I did everything like a child” “I spoke, thought, and reasoned like a child”
@@ -1815,7 +1815,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 13:13	iw8o		rc://*/ta/man/translate/figs-ellipsis	πίστις, ἐλπίς, ἀγάπη	1	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”
 13:13	l4wx		rc://*/ta/man/translate/figs-explicit	μείζων & τούτων	1	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”
 13:13	pw69		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἀγάπη	1	If your language does not use an abstract noun for the idea behind **love**, you can 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”
-14:intro	abch				0	# 1 Corinthians 14 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n     * Prophecy is superior to tongues in the church (14:1–25)\n     * Order in the church (14:26–40)\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 verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../isa/28/11.md)).\n\n## Special Concepts in this Chapter\n\n### Prophecy\n\nWhen 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://*/tw/dict/bible/kt/prophet]])\n\n### Tongues\n\nIn 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://*/tw/dict/bible/other/tongue]])\n\n### Interpreting tongues\n\nPaul 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://*/tw/dict/bible/other/interpret]])\n\n### The ungifted\n\nIn [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.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [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://*/ta/man/translate/figs-rquestion]])\n\n### Building up\n\nIn [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 plainly. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Hypothetical examples\n\nMany 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://*/ta/man/translate/figs-hypo]])\n\n### “Childlike” metaphor\n\nIn [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 plainly. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit or human spirit?\n\nIn [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://*/tw/dict/bible/kt/holyspirit]] and [[rc://*/tw/dict/bible/kt/spirit]])\n\n### Musical instruments\n\nIn [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://*/tw/dict/bible/other/flute]], [[rc://*/tw/dict/bible/other/harp]], and [[rc://*/tw/dict/bible/other/trumpet]])\n\n### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)\n\nIn [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.”\n\n### Function of [14:33b](../14/33.md)\n\nThe 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.\n\n### The details of [14:34–35](../14/34.md)\n\nIn [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.
+14:intro	abch				0	# 1 Corinthians 14 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n     * Prophecy is superior to tongues in the church (14:1–25)\n     * Order in the church (14:26–40)\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 verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../isa/28/11.md)).\n\n## Special Concepts in this Chapter\n\n### Prophecy\n\nWhen 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://*/tw/dict/bible/kt/prophet]])\n\n### Tongues\n\nIn 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://*/tw/dict/bible/other/tongue]])\n\n### Interpreting tongues\n\nPaul 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://*/tw/dict/bible/other/interpret]])\n\n### The ungifted\n\nIn [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.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [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://*/ta/man/translate/figs-rquestion]])\n\n### Building up\n\nIn [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 plainly. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Hypothetical examples\n\nMany 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://*/ta/man/translate/figs-hypo]])\n\n### “Childlike” metaphor\n\nIn [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 plainly. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit or human spirit?\n\nIn [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://*/tw/dict/bible/kt/holyspirit]] and [[rc://*/tw/dict/bible/kt/spirit]])\n\n### Musical instruments\n\nIn [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://*/tw/dict/bible/other/flute]], [[rc://*/tw/dict/bible/other/harp]], and [[rc://*/tw/dict/bible/other/trumpet]])\n\n### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)\n\nIn [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.”\n\n### Function of [14:33b](../14/33.md)\n\nThe 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.\n\n### The details of [14:34–35](../14/34.md)\n\nIn [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.
 14:1	vl57		rc://*/ta/man/translate/figs-metaphor	διώκετε	1	# Connecting Statement:\n\nHere 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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “Consistently act in” or “Seek after”
 14:1	nuf8		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀγάπην	1	# Connecting Statement:\n\nIf your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love.” Paul implies that the object of **love** is other people. Alternate translation: “loving others”
 14:1	n7ac		rc://*/ta/man/translate/grammar-connect-words-phrases	ζηλοῦτε δὲ	1	# Connecting Statement:\n\nHere, **but** introduces the next topic that Paul wishes to speak about. If it would be helpful in your language, you could express **but** and think that Paul is contrasting **Pursue love** and **be zealous for spiritual gifts** with 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”
@@ -1925,7 +1925,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 14:20	i2w1		rc://*/ta/man/translate/figs-infostructure	ἀλλὰ τῇ κακίᾳ, νηπιάζετε, ταῖς δὲ φρεσὶν, τέλειοι γίνεσθε	1	If your language would naturally express the contrast before the comparison, you could move the clause about being **mature** before the clause about being **childlike**. Alternate translation: “Rather, become mature in the thoughts, and only be childlike in evil”
 14:20	y2og			τῇ κακίᾳ	1	Alternate translation: “about evil”
 14:21	jx6l		rc://*/ta/man/translate/figs-activepassive	ἐν τῷ νόμῳ γέγραπται	1	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the words rather than emphasizing whoever wrote the words. If you must state who did the action, you can use a vague or indefinite subject. Alternate translation: “In the Law someone wrote” or “They wrote in the Law”
-14:21	mbkb		rc://*/ta/man/translate/writing-quotations	ἐν τῷ νόμῳ γέγραπται	1	In Paul’s culture, **it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Isaiah” (see [Isaiah 28:11–12](../isa/28/11.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “It can be read in the Law” or “In the Law, the book of Isaiah says”
+14:21	mbkb		rc://*/ta/man/translate/writing-quotations	ἐν τῷ νόμῳ γέγραπται	1	In Paul’s culture, **it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Isaiah” (See: [Isaiah 28:11–12](../isa/28/11.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “It can be read in the Law” or “In the Law, the book of Isaiah says”
 14:21	up8a		rc://*/ta/man/translate/figs-explicit	ἐν τῷ νόμῳ	1	Here, **Law** refers to all of the scriptures of Israel that we call the Old Testament. It does not refer just to the first five books or to books that have “laws.” If it would be helpful in your language, you could express **Law** with a term that refers more clearly to the Old Testament. Alternate translation: “In the Scriptures” or “In the Israelites’ sacred book”
 14:21	f5gp		rc://*/ta/man/translate/figs-quotations	γέγραπται, ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων, λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος	1	If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it is written that by people of other tongues and by the lips of strangers God will speak to this people, but not even in this way will they hear him. So says the Lord”
 14:21	l9xz		rc://*/ta/man/translate/figs-parallelism	ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων	1	Here Paul quotes two phrases that mean basically the same thing. In Paul’s culture, poetry often included repetition of the same idea in different words. If your readers would not recognize this as poetry, and if they would misunderstand why Paul repeats the same idea, you could combine these two phrases into one. Alternate translation: “By strangers of other tongues”
@@ -1933,7 +1933,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 14:21	q6ku		rc://*/ta/man/translate/figs-metonymy	χείλεσιν ἑτέρων	1	Here, **lips** refers to words that people speak with their **lips**. If it would be helpful in your language, you could express **lips** with a word or phrase that refers to what people say. Alternate translation: “the words of strangers” or “the speech of strangers”
 14:21	s7uu		rc://*/ta/man/translate/figs-explicit	τῷ λαῷ τούτῳ	1	The Corinthians would have understood **this people** to refer to the people of Israel. If your readers would not make this inference, you could indicate it explicitly. Alternate translation: “to the people of Israel”
 14:21	sltb		rc://*/ta/man/translate/figs-infostructure	λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος	1	Here Paul includes **says the Lord** to indicate who spoke the words he quotes. If your language would indicate who is speaking before or in the middle of the quote, you could move **says the Lord** to a more natural place. Alternate translation: “I will speak to this people,’ says the Lord, ‘but not even in this way will they hear me.’”
-14:22	bp4j			εἰς σημεῖόν εἰσιν	1	# Connecting Statement:\n\nHere, **sign** could be: (1) a negative indication of God’s judgment or wrath. This would fit with what the quotation from Isaiah in the last verse suggests. Alternate translation: “are an indication of God’s judgment” (2) a positive indication of what convicts or impresses people. This would fit with what “signs” means in [1:22](../01/22.md), but it does not fit well with the next two verses (see [14:23–24](../14/23.md)). Alternate translation: “are impressive” or “are convicting”
+14:22	bp4j			εἰς σημεῖόν εἰσιν	1	# Connecting Statement:\n\nHere, **sign** could be: (1) a negative indication of God’s judgment or wrath. This would fit with what the quotation from Isaiah in the last verse suggests. Alternate translation: “are an indication of God’s judgment” (2) a positive indication of what convicts or impresses people. This would fit with what “signs” means in [1:22](../01/22.md), but it does not fit well with the next two verses (See: [14:23–24](../14/23.md)). Alternate translation: “are impressive” or “are convicting”
 14:22	vl45		rc://*/ta/man/translate/figs-infostructure	σημεῖόν & οὐ τοῖς πιστεύουσιν, ἀλλὰ τοῖς ἀπίστοις & οὐ τοῖς ἀπίστοις, ἀλλὰ τοῖς πιστεύουσιν	1	# Connecting Statement:\n\nIf your language would naturally put those whom the signs are **to** before those whom they are **not to**, you could rearrange the clauses so that the **not** clause is second. Alternate translation: “a sign to the unbelievers, not to those who believe … is to those who believe, not to the unbelievers”
 14:22	qj5f		rc://*/ta/man/translate/figs-ellipsis	ἡ & προφητεία, οὐ	1	Here Paul omits some words that your language may require to make a complete thought. The Corinthians could have inferred: (1) the words “is for a sign,” since Paul used these words in the first half of the verse. Alternate translation: “prophecy is for a sign, not” (2) the word “is,” since Paul’s language often implies “is” when there is no verb. See the ULT.
 14:22	bddb			ἡ & προφητεία, οὐ	1	If Paul implies “is for a sign” here, then “sign” could mean what it meant earlier in the verse, but it more likely means something different. “Sign” could be: (1) a positive indication of what convicts or impresses people. Alternate translation: “prophesy is impressive, not” or “prophecy is convicting, not” (2) a negative indication of God’s judgment or wrath. Alternate translation: “prophecy is an indication of God’s judgment, not”
@@ -1945,7 +1945,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 14:23	hj3d		rc://*/ta/man/translate/figs-rquestion	οὐκ ἐροῦσιν ὅτι μαίνεσθε?	1	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. The implied answer to the question is “yes, they will.” If it would be helpful in your language, you could express the idea behind this question by using a strong affirmation. Alternate translation: “they will definitely say that you are insane.”
 14:23	xiiq		rc://*/ta/man/translate/translate-unknown	μαίνεσθε	1	People who are **insane** act in ways that are not normal or acceptable. Often these ways are dangerous, strange, or irrational. If it would be helpful in your language, you could express **insane** with a word or phrase that identifies people who are acting in irrational and strange ways. Alternate translation: “you are out of your minds” or “you are mad”
 14:23	fa7i		rc://*/ta/man/translate/figs-123person	μαίνεσθε	1	Here, **you** refers back to **the whole church** and **they** who **speak in tongues**. Paul switches from third person to second person to apply the hypothetical situation to the Corinthians. If it would be helpful in your language, you could express this switch with second person earlier in the verse or use the third person here. Alternate translation: “the church is insane”
-14:24	mm3e		rc://*/ta/man/translate/figs-hypo	ἐὰν & πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται	1	Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **all would prophesy**, and he implies that the whole church is together for this hypothetical situation, just like for the last one (see [14:23](../14/23.md)). Then, he wants them to imagine what would happen if **some unbeliever** or **ungifted person** is present and hears **all** prophesying. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that they all would prophesy. Suppose that some unbeliever or ungifted person comes in. In that situation, he is convicted”
+14:24	mm3e		rc://*/ta/man/translate/figs-hypo	ἐὰν & πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται	1	Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **all would prophesy**, and he implies that the whole church is together for this hypothetical situation, just like for the last one (See: [14:23](../14/23.md)). Then, he wants them to imagine what would happen if **some unbeliever** or **ungifted person** is present and hears **all** prophesying. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that they all would prophesy. Suppose that some unbeliever or ungifted person comes in. In that situation, he is convicted”
 14:24	feby		rc://*/ta/man/translate/figs-123person	πάντες προφητεύωσιν	1	Here Paul uses the third person because he is again using a hypothetical situation. However, he wants the Corinthians to apply this hypothetical situation to themselves. If it would be helpful in your language, you could express that **they** applies to the Corinthians with the second person instead. Alternate translation: “you all would prophesy”
 14:24	d5vi		rc://*/ta/man/translate/translate-unknown	ἰδιώτης	1	Here, just as in [14:23](../14/23.md), **ungifted** could refer to: (1) any person who does not understand the tongues that the other people are speaking. Alternate translation: “person who does not understand tongues” or “uninitiated person” (2) a person who is not part of the Christian group. Alternate translation: “outsider”
 14:24	ihkk		rc://*/ta/man/translate/figs-go	εἰσέλθῃ	1	Your language may say “might go in” rather than **might come in** in this situation. Use whatever form is natural. Alternate translation: “might go in”
@@ -1971,7 +1971,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 14:26	jvgw		rc://*/ta/man/translate/figs-explicit	πρὸς οἰκοδομὴν	1	Here the Corinthians would have understood Paul to mean that the **building up** applies to other believers. If your readers would not infer this, you could state it explicitly. Alternate translation: “for building up believers”
 14:27	u8ew		rc://*/ta/man/translate/grammar-connect-condition-fact	εἴτε	1	Paul is speaking as if someone “speaking” **in a tongue** was a hypothetical possibility, but he knows that someone often does “speak” **in a tongue**. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you can express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “Whenever”
 14:27	gqdr		rc://*/ta/man/translate/figs-ellipsis	κατὰ	1	Here Paul omits some words that may be required in your language to make a complete thought. English needs these words, so the ULT has supplied them in brackets. If your language also needs these words, you could use these or similar ones. Alternate translation: “this should be done by”
-14:27	qhl3		rc://*/ta/man/translate/figs-explicit	κατὰ δύο ἢ τὸ πλεῖστον τρεῖς	1	Paul does not explicitly state in what situation only **two or at most three** believers should speak **in a tongue**. The Corinthians would have understood him to be speaking about each time the believers gathered to worship God (see the expression “in the church” in [14:28](../14/28.md)). Paul does not mean that only **two or most three** people can ever speak in tongues. If it would be helpful in your language, you could express what situation Paul is speaking about more explicitly. Alternate translation: “it should be by two or at most three every time you gather together”
+14:27	qhl3		rc://*/ta/man/translate/figs-explicit	κατὰ δύο ἢ τὸ πλεῖστον τρεῖς	1	Paul does not explicitly state in what situation only **two or at most three** believers should speak **in a tongue**. The Corinthians would have understood him to be speaking about each time the believers gathered to worship God (See: the expression “in the church” in [14:28](../14/28.md)). Paul does not mean that only **two or most three** people can ever speak in tongues. If it would be helpful in your language, you could express what situation Paul is speaking about more explicitly. Alternate translation: “it should be by two or at most three every time you gather together”
 14:27	wc1z		rc://*/ta/man/translate/figs-idiom	ἀνὰ μέρος	1	Here, **in turn** means that people do something one after the other or in order. If it would be helpful in your language, you could express **in turn** with a word or phrase that refers to doing things successively or in order. Alternate translation: “in order” or “successively”
 14:27	njmu		rc://*/ta/man/translate/figs-imperative3p	εἷς διερμηνευέτω	1	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 “let.” Alternate translation: “one should interpret” or “let one interpret”
 14:27	vvge		rc://*/ta/man/translate/figs-extrainfo	εἷς	1	Here Paul does not indicate whether **one** is one of the people who is speaking **in a tongue** or if it is someone else. It is likely that Paul thinks that both options are acceptable. If possible, you should translate **one** in such a way that it could refer to one of the people speaking **in a tongue** or to someone else. Alternate translation: “somebody” or “one person”
@@ -1995,8 +1995,8 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 14:30	lcmf		rc://*/ta/man/translate/figs-explicit	ἄλλῳ & καθημένῳ	1	Here, **sitting** implies that the person is participating in the worship when the believers gather together. It further implies that the person is not the one speaking since the speaker would stand in Paul’s culture. If your readers would not make these inferences, you could state them explicitly. Alternate translation: “to another who is sitting and listening” or “to another worshiper who is listening”
 14:30	e2m4		rc://*/ta/man/translate/figs-imperative3p	ὁ πρῶτος σιγάτω	1	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: “the first must be silent”
 14:30	i3m1		rc://*/ta/man/translate/writing-pronouns	ὁ πρῶτος	1	Here, **the first** refers back to one of the “two or three prophets” in [14:29](../14/29.md). It identifies the person who is speaking while **another** is **sitting there**. If it would be helpful in your language, you could express **the first** with a word or phrase that identifies the person who is speaking while **something is revealed to another**. Alternate translation: “the one currently prophesying”
-14:31	oytt		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **For** introduces the reason why Paul wants “the first” speaker to “be silent” when another receives a revelation (see [14:30](../14/30.md)): if they do what he asks, **all are able to prophesy**. If it would be helpful in your language, you could express **For** with a word that introduces a reason for a command. Alternate translation: “Do that because, in this way,”
-14:31	gtsp		rc://*/ta/man/translate/figs-explicit	πάντες	1	Here Paul does not state who **all** are. He implies that **all** refers to everyone who receives a revelation from God (see [14:30](../14/30.md)). He does not have in mind every single believer who gathers together. If your readers would not infer this information, you could state it explicitly. Alternate translation: “all who receive a revelation”
+14:31	oytt		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **For** introduces the reason why Paul wants “the first” speaker to “be silent” when another receives a revelation (See: [14:30](../14/30.md)): if they do what he asks, **all are able to prophesy**. If it would be helpful in your language, you could express **For** with a word that introduces a reason for a command. Alternate translation: “Do that because, in this way,”
+14:31	gtsp		rc://*/ta/man/translate/figs-explicit	πάντες	1	Here Paul does not state who **all** are. He implies that **all** refers to everyone who receives a revelation from God (See: [14:30](../14/30.md)). He does not have in mind every single believer who gathers together. If your readers would not infer this information, you could state it explicitly. Alternate translation: “all who receive a revelation”
 14:31	xr69		rc://*/ta/man/translate/figs-idiom	καθ’ ἕνα	1	Here, **one by one** means that people do something one after the other or in order. If it would be helpful in your language, you could express **one by one** with a word or phrase that refers to doing things successively or in order. Alternate translation: “in order” or “in turn”
 14:31	nrq1		rc://*/ta/man/translate/figs-activepassive	πάντες παρακαλῶνται	1	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person who is **encouraged** instead of the person doing the encouraging. If you must state who does the action, Paul implies that the ones who **prophesy** do it. Alternate translation: “the prophets may encourage all” or “the prophecies may encourage all”
 14:32	rcat		rc://*/ta/man/translate/figs-activepassive	πνεύματα προφητῶν, προφήταις ὑποτάσσεται	1	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the **spirits** rather than focusing on the **prophets** If you must state who does the action, Paul implies that **prophets** do it. Alternate translation: “prophets subject the spirits of prophets” or “prophets govern the spirits of prophets”
@@ -2006,10 +2006,10 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 14:33	my65		rc://*/ta/man/translate/figs-infostructure	οὐ & ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης	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** statement. Alternate translation: “God is of peace, not of confusion”
 14:33	ze95		rc://*/ta/man/translate/figs-possession	οὐ & ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης	1	Here Paul uses the possessive form to state that **God** is characterized by **peace**, not by **confusion**. If your language does not use the possessive form to characterize someone, you can use a form that does do this. Alternate translation: “God is not a confused God but a peaceful God” or “God is not related to confusion but to peace”
 14:33	cu4y		rc://*/ta/man/translate/figs-abstractnouns	ἀκαταστασίας & ἀλλὰ εἰρήνης	1	If your language does not use abstract nouns for the ideas behind **confusion** and **peace**, you can express the idea by using adjectives such as “confused” and “peaceful.” Alternate translation: “confused, but peaceful” or “a confused God, but a peaceful God”
-14:33	k0ma		rc://*/ta/man/translate/figs-infostructure	εἰρήνης. ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων,	1	The phrase **As in all the churches of the saints** could modify: (1) the two verses that follow. Supporting this option is how the first half of this verse sounds like a conclusion and how it does not make much sense to say that **God** is a specific way **in all the churches**. See the ULT for this option. (2) the first sentence in this verse. Supporting this option is how “in the churches” is repeated near the beginning of the next verse and how Paul uses a phrase similar to this one at the end of sentences (see [4:17](../04/17.md); [7:17](../07/17.md)). Alternate translation: “of peace, as in all the churches of the saints.”
+14:33	k0ma		rc://*/ta/man/translate/figs-infostructure	εἰρήνης. ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων,	1	The phrase **As in all the churches of the saints** could modify: (1) the two verses that follow. Supporting this option is how the first half of this verse sounds like a conclusion and how it does not make much sense to say that **God** is a specific way **in all the churches**. See the ULT for this option. (2) the first sentence in this verse. Supporting this option is how “in the churches” is repeated near the beginning of the next verse and how Paul uses a phrase similar to this one at the end of sentences (See: [4:17](../04/17.md); [7:17](../07/17.md)). Alternate translation: “of peace, as in all the churches of the saints.”
 14:33	m76o		rc://*/ta/man/translate/figs-metaphor	ἐν πάσαις ταῖς ἐκκλησίαις	1	Here, **in all the churches** is a spatial metaphor that speaks of the **churches** as if they were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gatherings of believers who meet to worship God. If it would be helpful in your language, you could express **in all the churches** by clarifying that **the churches** refers to gatherings of believers for worship. Alternate translation: “in all the gatherings of believers” or “in all the worship services”
 14:34	gjv2		rc://*/ta/man/translate/figs-explicit	αἱ γυναῖκες	1	Here, **women** could refer to: (1) married **women** (and possibly **women** with close male relatives). In support of this view is the reference to “their own husbands” in [14:35](../14/35.md). Alternate translation: “wives” (2) **women** in general. Alternate translation: “women”
-14:34	ssjr		rc://*/ta/man/translate/figs-explicit	αἱ γυναῖκες & σιγάτωσαν & λαλεῖν	1	Here, **be silent** and **speak** could refer to: (1) speaking or not speaking in specific situations related to “examining” prophecies (see [14:29](../14/29.md)). These specific situations would be when the woman’s husband or close male relative is the one who has prophesied. Alternate translation: “let the women be silent when their husbands are prophesying … to speak when their husbands are prophesying” (2) speaking or not speaking in disruptive ways, particularly asking questions improperly, talking loudly, or speaking out of turn. Paul is using **be silent** as he did in [14:28](../14/28.md), [30](../14/30.md): it does not prohibit any kind of talking but refers to “keeping quiet” when speaking would be disruptive. Alternate translation: “let the women avoid disruptive talk … to disrupt worship by speaking” (3) any official speaking, including prophecy, discerning prophecies, and tongues. Alternate translation: “remain silent … ever to speak”
+14:34	ssjr		rc://*/ta/man/translate/figs-explicit	αἱ γυναῖκες & σιγάτωσαν & λαλεῖν	1	Here, **be silent** and **speak** could refer to: (1) speaking or not speaking in specific situations related to “examining” prophecies (See: [14:29](../14/29.md)). These specific situations would be when the woman’s husband or close male relative is the one who has prophesied. Alternate translation: “let the women be silent when their husbands are prophesying … to speak when their husbands are prophesying” (2) speaking or not speaking in disruptive ways, particularly asking questions improperly, talking loudly, or speaking out of turn. Paul is using **be silent** as he did in [14:28](../14/28.md), [30](../14/30.md): it does not prohibit any kind of talking but refers to “keeping quiet” when speaking would be disruptive. Alternate translation: “let the women avoid disruptive talk … to disrupt worship by speaking” (3) any official speaking, including prophecy, discerning prophecies, and tongues. Alternate translation: “remain silent … ever to speak”
 14:34	h6ip		rc://*/ta/man/translate/figs-imperative3p	αἱ γυναῖκες & σιγάτωσαν	1	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: “the women must be silent”
 14:34	d18m		rc://*/ta/man/translate/figs-metaphor	ἐν ταῖς ἐκκλησίαις	1	Here, **in the churches** is a spatial metaphor that speaks of the **churches** as if they were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gatherings of believers who meet to worship God. If it would be helpful in your language, you could express **in the churches** by clarifying that **the churches** refers to gatherings of believers for worship. Alternate translation: “in the gatherings of believers” or “in the worship services”
 14:34	i3t3		rc://*/ta/man/translate/figs-idiom	οὐ & ἐπιτρέπεται αὐταῖς	1	Here, **it is not permitted** is a way to indicate that a custom or a practice is strongly forbidden. It does not state who forbids the custom or practice but rather indicates that this is generally accepted. If it would be helpful in your language, you could express **it is not permitted** with a comparable word or phrase that refers to a general prohibition. Alternate translation: “they are not allowed” or “they are not able”
@@ -2111,7 +2111,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 15:12	ub2p		rc://*/ta/man/translate/figs-rquestion	πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν?	1	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. The implied answer to the question is “that cannot be true.” If it would be helpful in your language, you could express the idea behind this question by using a word or phrase that indicates that Paul is shocked that they are saying this or that it is contradictory to say this. Alternate translation, as a statement: “I am amazed that some among you say that there is no resurrection of the dead.” or “it does not make sense for some among you to say that there is no resurrection of the dead.”
 15:12	izkz		rc://*/ta/man/translate/figs-abstractnouns	ἀνάστασις νεκρῶν οὐκ ἔστιν	1	If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life”
 15:13	eqxa			εἰ & ἀνάστασις νεκρῶν οὐκ ἔστιν	1	Here, **there is no resurrection of the dead** repeats the words found at the end of the last verse ([15:12](../15/12.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “if that were true”
-15:13	zwcu		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ & ἀνάστασις νεκρῶν οὐκ ἔστιν	1	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that there really is a **resurrection of the dead**. He uses this form to show the Corinthians the implications of their claim that “there is no resurrection of the dead” (see [15:12](../15/12.md)). Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if there actually were no resurrection of the dead”
+15:13	zwcu		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ & ἀνάστασις νεκρῶν οὐκ ἔστιν	1	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that there really is a **resurrection of the dead**. He uses this form to show the Corinthians the implications of their claim that “there is no resurrection of the dead” (See: [15:12](../15/12.md)). Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if there actually were no resurrection of the dead”
 15:13	eq2c		rc://*/ta/man/translate/figs-abstractnouns	ἀνάστασις νεκρῶν οὐκ ἔστιν	1	If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life”
 15:13	vbhj		rc://*/ta/man/translate/figs-nominaladj	νεκρῶν	1	Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses”
 15:13	mi12		rc://*/ta/man/translate/figs-activepassive	οὐδὲ Χριστὸς ἐγήγερται	1	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised even Christ”
@@ -2119,18 +2119,18 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 15:14	zokz		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ & Χριστὸς οὐκ ἐγήγερται	1	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **Christ** really has **been raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Christ has not actually been raised”
 15:14	lsos		rc://*/ta/man/translate/figs-activepassive	Χριστὸς οὐκ ἐγήγερται	1	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised Christ”
 15:14	xth0		rc://*/ta/man/translate/figs-parallelism	κενὸν & τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν	1	Here Paul repeats **in vain** and the same structure in two straight clauses. This was worded powerfully in his culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “our preaching and your faith are all in vain”
-15:14	qre2		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	Here, **our** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians.
+15:14	qre2		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	Here, **our** refers to Paul and the other apostles mentioned in earlier verses (See: [15:11](../15/11.md)). It does not include the Corinthians.
 15:14	loal		rc://*/ta/man/translate/figs-abstractnouns	κενὸν & τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν	1	If your language does not use abstract nouns for the ideas behind **preaching** and **faith**, you can express the ideas by using verbs such as “preach” and “believe.” Alternate translation: “we preached in vain, and you believed in vain”
 15:14	xxtq		rc://*/ta/man/translate/figs-idiom	κενὸν & κενὴ	1	Here, **in vain** identifies a cause that does not have its intended effect. In this case, the apostles’ **preaching** and the Corinthians’ **faith** would not lead to salvation **if Christ has not been raised**. If it would be helpful in your language, you could express **in vain** with a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “is useless … is useless” or “has no meaning … has no meaning”
 15:15	gi99		rc://*/ta/man/translate/figs-activepassive	εὑρισκόμεθα	1	# Connecting Statement:\n\nIf your language does not use the passive form in this way, you can 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 **are found** rather than focusing on the person doing the “finding.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “they would find us to be” or “people would find us to be”
 15:15	ejp5		rc://*/ta/man/translate/figs-idiom	εὑρισκόμεθα	1	# Connecting Statement:\n\nHere, **we are found** indicates that other people realize or find out something about “us.” The phrase emphasizes the status of the subject (**we**) more than the action of others in finding that status out. If it would be helpful in your language, you could express **we are found to be** with a word or phrase that refers to status. Alternate translation: “it is clear that we are” or “everyone would know that we are”
-15:15	r0xf		rc://*/ta/man/translate/figs-exclusive	εὑρισκόμεθα & ἐμαρτυρήσαμεν	1	# Connecting Statement:\n\nHere, just as “our” did in [15:14](../15/14.md), **we** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians.
+15:15	r0xf		rc://*/ta/man/translate/figs-exclusive	εὑρισκόμεθα & ἐμαρτυρήσαμεν	1	# Connecting Statement:\n\nHere, just as “our” did in [15:14](../15/14.md), **we** refers to Paul and the other apostles mentioned in earlier verses (See: [15:11](../15/11.md)). It does not include the Corinthians.
 15:15	ctn5		rc://*/ta/man/translate/figs-possession	ψευδομάρτυρες τοῦ Θεοῦ	1	Here Paul uses the possessive form to indicate that he and other apostles would be **false witnesses** who say false things about **God**. If your language does not use this form to express that idea, you can express the idea by using a word such as “about” or by using a verbal phrase. Alternate translation: “false witnesses concerning God” or “falsely testifying about God”
 15:15	aq5s		rc://*/ta/man/translate/figs-idiom	κατὰ τοῦ Θεοῦ	1	Here, **concerning God** could indicate: (1) that **God** is a person about whom **we testified**. Alternate translation: “about God” (2) that **we testified** against **God** by saying he did something that he did not do. Alternate translation: “against God” (3) that **God** is the authority by which **we testified**. Alternate translation: “by God” or “by God’s authority”
 15:15	w2rj		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται	1	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if then the dead actually are not raised”
 15:15	szk1		rc://*/ta/man/translate/figs-activepassive	νεκροὶ οὐκ ἐγείρονται	1	If your language does not use the passive form in this way, you can 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 **are** or **are not raised** rather than focusing on the person doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God does not raise the dead”
 15:15	ju4x		rc://*/ta/man/translate/figs-nominaladj	νεκροὶ	1	Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses”
-15:16	fbuz		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **For** introduces again (see [15:13](../15/13.md)) Paul’s proof that Christ was not raised if it is true that **the dead are not raised**. He reintroduces this proof because he stated at the end of the last verse that God did not raise Christ if the dead are not raised (see [15:15](../15/15.md)). If it would be helpful in your language, you could express **For** with a word or phrase that introduces a proof. Alternate translation: “That is true because,”
+15:16	fbuz		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **For** introduces again (See: [15:13](../15/13.md)) Paul’s proof that Christ was not raised if it is true that **the dead are not raised**. He reintroduces this proof because he stated at the end of the last verse that God did not raise Christ if the dead are not raised (See: [15:15](../15/15.md)). If it would be helpful in your language, you could express **For** with a word or phrase that introduces a proof. Alternate translation: “That is true because,”
 15:16	a0fl			νεκροὶ οὐκ ἐγείρονται	1	Here, **the dead are not raised** repeats the words found at the end of the last verse ([15:15](../15/15.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “that were true”
 15:16	mjq9		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ & νεκροὶ οὐκ ἐγείρονται	1	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if the dead actually are not raised”
 15:16	rf43		rc://*/ta/man/translate/figs-nominaladj	νεκροὶ	1	Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses”
@@ -2160,7 +2160,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 15:20	dcym		rc://*/ta/man/translate/figs-euphemism	τῶν κεκοιμημένων	1	Here Paul is referring to people who have died as **the ones having fallen asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **the ones having fallen asleep** with a different polite way of referring to those who have died, or you could express the idea plainly. Alternate translation: “those who have passed away” or “those who are dead”
 15:21	bzud		rc://*/ta/man/translate/grammar-connect-logic-result	ἐπειδὴ	1	Here, **since** introduces a logical statement about how things work. Paul assumes that everyone agrees that **death {is} by a man**. His point is that, **since** things work that way, **by a man also resurrection of the dead**. If it would be helpful in your language, you could express **since** with a word or phrase that introduces this kind of logical connection. Alternate translation: “since we know that” or “because it is true that”
 15:21	uca8		rc://*/ta/man/translate/figs-abstractnouns	δι’ ἀνθρώπου θάνατος	1	If your language does not use an abstract noun for the idea behind **death**, you can express the idea by using a verb such as “die.” Alternate translation: “everyone dies by a man”
-15:21	mjjw		rc://*/ta/man/translate/figs-extrainfo	δι’ ἀνθρώπου & καὶ δι’ ἀνθρώπου	1	Here, the first **man** that Paul refers to would be “Adam,” the first man. When Adam sinned, **death** became a part of human life (see especially [Genesis 3:17–19](../gen/03/17.md)). The second **man** that Paul refers to is Christ, whose resurrection guarantees and begins the **resurrection of the dead**. However, since Paul explains this in the next verse ([15:22](../15/22.md)), if possible do not include this information here. If it would be helpful in your language, you could translate **a man** to make it clear that a specific **man** is in view in both cases. Alternate translation: “is by a specific man, by a specific man also”
+15:21	mjjw		rc://*/ta/man/translate/figs-extrainfo	δι’ ἀνθρώπου & καὶ δι’ ἀνθρώπου	1	Here, the first **man** that Paul refers to would be “Adam,” the first man. When Adam sinned, **death** became a part of human life (See: especially [Genesis 3:17–19](../gen/03/17.md)). The second **man** that Paul refers to is Christ, whose resurrection guarantees and begins the **resurrection of the dead**. However, since Paul explains this in the next verse ([15:22](../15/22.md)), if possible do not include this information here. If it would be helpful in your language, you could translate **a man** to make it clear that a specific **man** is in view in both cases. Alternate translation: “is by a specific man, by a specific man also”
 15:21	gsgb		rc://*/ta/man/translate/figs-ellipsis	δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις	1	In both clauses, Paul omits the verb **{is}** because the Corinthians would infer it. If your readers would not infer this verb, you could include it in the first clause (as the ULT does) or in both clauses. Alternate translation: “death is by a man, by a man also is the resurrection”
 15:21	gf8p		rc://*/ta/man/translate/figs-abstractnouns	ἀνάστασις νεκρῶν	1	If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will resurrect” or “the dead will be restored to life”
 15:21	wnsi		rc://*/ta/man/translate/figs-nominaladj	νεκρῶν	1	Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses”
@@ -2193,7 +2193,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 15:26	nzax		rc://*/ta/man/translate/figs-ellipsis	καταργεῖται ὁ θάνατος	1	In this sentence, Paul does not use a main verb. He uses this form to emphasize **death** as the **last enemy**. If it would be helpful in your language, you could translate **death** to include a verb such as “is” and express the emphasis in another way. Alternate translation: “to be abolished is death” or “to be abolished is this: death”
 15:26	rgfp		rc://*/ta/man/translate/translate-unknown	καταργεῖται	1	Here, **abolished** refers to making someone or something ineffective or no longer in control. If it would be helpful in your language, you could express **abolished** with a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “to be overcome” or “to be nullified”
 15:26	qh26		rc://*/ta/man/translate/figs-abstractnouns	ὁ θάνατος	1	If your language does not use an abstract noun for the idea behind **death**, you can express the idea by using a verb such as “die.” Alternate translation: “that people die” or “the fact that people die”
-15:27	g3r3		rc://*/ta/man/translate/writing-quotations	γὰρ	1	In Paul’s culture, **For** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see ([Psalm 8:6](../psa/08/06.md))). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament,” or “For in the book of Psalms we can read,”
+15:27	g3r3		rc://*/ta/man/translate/writing-quotations	γὰρ	1	In Paul’s culture, **For** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (See: ([Psalm 8:6](../psa/08/06.md))). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament,” or “For in the book of Psalms we can read,”
 15:27	oow4		rc://*/ta/man/translate/figs-quotations	πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ	1	If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “For it says that he has put everything under his feet”
 15:27	df59		rc://*/ta/man/translate/figs-idiom	πάντα & ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ & πάντα ὑποτέτακται	1	Just as in [15:25](../15/25.md), Paul speaks as if Christ will one day stand on or rest his feet on the enemies. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If it would be helpful in your language, you could express **put everything under his feet** with a comparable metaphor or express the idea plainly. Alternate translation: “he has subdued all his enemies to him … he has subdued” or “until he has conquered all his enemies and put them under his feet … he has conquered and put”
 15:27	gqiy		rc://*/ta/man/translate/writing-pronouns	πάντα & ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ & ὑποτέτακται	1	Here, **his** refers to Christ, and **he** refers to God the Father. Paul himself distinguishes between **he** and **his** later on in the verse, so if possible, leave the referents of **he** and **his** unstated. If you must state the referents, you could use “God” and “Christ.” Alternate translation: “God has put everything under Christ’s feet … God has put”
@@ -2238,7 +2238,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 15:32	rqte		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωπον	1	Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a non gendered word or refer to both genders. Alternate translation: “humans” or “men and women”
 15:32	wvra		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Paul is speaking as if fighting **wild beasts** was a hypothetical possibility, but he means that it actually happened. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying did not happen, then you can introduce the clause with a word such as “when.” Alternate translation: “when”
 15:32	lm3v		rc://*/ta/man/translate/figs-metaphor	ἐθηριομάχησα	1	Here, the **wild beasts** could be: (1) a figurative reference to enemies, who acted like **wild beasts**. In support of this is the fact that, except for this verse, the Bible does not talk about Paul fighting **wild beasts**. Alternate translation: “I fought savage enemies” or “I strove with opponents as fierce as wild beasts” (2) a literal reference to fighting **wild** animals. Alternate translation: “I fought against wild animals”
-15:32	maht		rc://*/ta/man/translate/translate-unknown	ἐν Ἐφέσῳ	1	**Ephesus** was a city on the west coast of what is now Turkey. Paul spent time there soon after leaving Corinth (see [Acts 18:19–21](../act/18/19.md)). After some more travels, he visited **Ephesus** and stayed there for more than two years ( [Acts 19:1–20:1](../act/19/01.md)). Neither story mentions **wild beasts**, and Paul does not clarify which visit he is speaking about. If it would be helpful in your language, you could express **Ephesus** with a word or phrase that more clearly identifies it as a city that Paul visited. Alternate translation: “in Ephesus city”
+15:32	maht		rc://*/ta/man/translate/translate-unknown	ἐν Ἐφέσῳ	1	**Ephesus** was a city on the west coast of what is now Turkey. Paul spent time there soon after leaving Corinth (See: [Acts 18:19–21](../act/18/19.md)). After some more travels, he visited **Ephesus** and stayed there for more than two years ( [Acts 19:1–20:1](../act/19/01.md)). Neither story mentions **wild beasts**, and Paul does not clarify which visit he is speaking about. If it would be helpful in your language, you could express **Ephesus** with a word or phrase that more clearly identifies it as a city that Paul visited. Alternate translation: “in Ephesus city”
 15:32	nu0s		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ νεκροὶ οὐκ ἐγείρονται	1	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to show the Corinthians the implications of their claim that **the dead are not raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If the dead actually are not raised”
 15:32	c36a		rc://*/ta/man/translate/writing-quotations	οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν	1	The Corinthians would have recognized **“Let use eat and drink, for tomorrow we die”** as a common saying. The same words appear in [Isaiah 22:13](../isa/22/13.md), but the saying may have been used more generally by many people. If it would be helpful in your language, you could express how Paul introduces this saying with a comparable phrase that indicates that Paul is referring to a common saying. Alternate translation: “are not raised, as the saying goes, ‘Let us eat and drink, for tomorrow we die’”
 15:32	y2nr		rc://*/ta/man/translate/figs-quotations	οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν	1	If you do not use this form in your language, you could translate the saying as an indirect quote instead of as a direct quote. Make sure that your readers know that Paul is referring to a common saying. Alternate translation: “are not raised, let us eat and drink, for tomorrow we die, as people say”
@@ -2296,7 +2296,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 15:42	s12t		rc://*/ta/man/translate/figs-metaphor	σπείρεται ἐν φθορᾷ	1	Here Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground with how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If it would be helpful in your language, you could express **is sown** with a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body that is put in the ground in decay, just like a seed,” or “What is planted in decay”
 15:42	b6ob		rc://*/ta/man/translate/figs-activepassive	σπείρεται ἐν φθορᾷ, ἐγείρεται	1	If your language does not use the passive form in this way, you can 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 the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “What people sow in decay God raises”
 15:42	rw3k		rc://*/ta/man/translate/figs-abstractnouns	ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ	1	If your language does not use abstract nouns for the ideas behind **decay** and **immortality**, you can express the ideas by using verbs such as “decay” or “die.” Alternate translation: “while it decays is raised so that it never decays again” or “when it dies is raised in such a way that it never dies”
-15:43	ssjk		rc://*/ta/man/translate/figs-parallelism	σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ; σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει;	1	Here Paul repeats **is sown in**, **is raised in**, and similar structure in three consecutive sentences (see the end of [15:42](../15/42.md)). This was worded powerfully in his culture, and it emphasizes the three distinctions between how the body **is sown** and **raised**. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. If you use the following alternate translation, you will need to omit “What is sown in decay is raised in immortality” in [15:42](../15/42.md), since the alternate translation includes that idea. Alternate translation: “What is sown in dishonorable decay is raised in glorious immortality” or “What is sown in decay, dishonor, and weakness is raised in immortality, glory, and power”
+15:43	ssjk		rc://*/ta/man/translate/figs-parallelism	σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ; σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει;	1	Here Paul repeats **is sown in**, **is raised in**, and similar structure in three consecutive sentences (See: the end of [15:42](../15/42.md)). This was worded powerfully in his culture, and it emphasizes the three distinctions between how the body **is sown** and **raised**. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. If you use the following alternate translation, you will need to omit “What is sown in decay is raised in immortality” in [15:42](../15/42.md), since the alternate translation includes that idea. Alternate translation: “What is sown in dishonorable decay is raised in glorious immortality” or “What is sown in decay, dishonor, and weakness is raised in immortality, glory, and power”
 15:43	h4u5		rc://*/ta/man/translate/figs-metaphor	σπείρεται ἐν ἀτιμίᾳ & σπείρεται ἐν ἀσθενείᾳ	1	Here, just as in [15:42](../15/42.md), Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground to how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If it would be helpful in your language, you could express **is sown** with a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body is put in the ground in dishonor, just like a seed … The body is put in the ground in weakness, just like a seed” or “It is planted in dishonor … It is planted in weakness”
 15:43	zo03		rc://*/ta/man/translate/figs-activepassive	σπείρεται & ἐγείρεται & σπείρεται & ἐγείρεται	1	If your language does not use the passive form in this way, you can express the ideas in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “People sow it … God raises it … People sow it … God raises it”
 15:43	v892		rc://*/ta/man/translate/figs-abstractnouns	σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ	1	If your language does not use abstract nouns for the ideas behind **dishonor** and **glory**, you can express the idea by using adjectives such as “dishonorable” and “glorious.” Alternate translation: “A dishonorable body is sown; a glorious body is raised”
@@ -2376,7 +2376,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 15:54	m0l5		rc://*/ta/man/translate/translate-unknown	τὸ θνητὸν τοῦτο & ἀθανασίαν	1	Here, **mortal** and **immortality** identify whether people or things die or cannot die. If it would be helpful in your language, you could express **mortal** and **immortality** with two words or phrases that refer to whether things can die or not. See how you translated these words in [15:53](../15/53.md). Alternate translation: “what can die … what never dies”
 15:54	idtf		rc://*/ta/man/translate/figs-idiom	γενήσεται	1	Here, **will come about** identifies that something will happen or come to pass. If it would be helpful in your language, you could express **will come about** with a comparable idiom or express the idea plainly. Alternate translation: “will come to pass” or “will be realized”
 15:54	ozha		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος	1	Here, **word** represents what someone says or writes in words. If it would be helpful in your language, you could express **word** with an equivalent expression or plain language. Alternate translation: “the message”
-15:54	asfj		rc://*/ta/man/translate/writing-quotations	ὁ λόγος ὁ γεγραμμένος	1	In Paul’s culture, **the word that is written** is a normal way to introduce a quotation from or reference to an important text, in this case, the Old Testament book titled “Isaiah” (see ([Isaiah 25:8](../isa/25/08.md))). Most likely, this phrase introduces the quote from [Hosea 13:14](../hos/13/14.md) in the next verse as well. If it would be helpful in your language, you could express **the word that is written** with a comparable phrase that indicates that Paul is quoting from or referring to an important text. Alternate translation: “what can be read in the Scriptures” or “the words that Isaiah and Hosea wrote”
+15:54	asfj		rc://*/ta/man/translate/writing-quotations	ὁ λόγος ὁ γεγραμμένος	1	In Paul’s culture, **the word that is written** is a normal way to introduce a quotation from or reference to an important text, in this case, the Old Testament book titled “Isaiah” (See: ([Isaiah 25:8](../isa/25/08.md))). Most likely, this phrase introduces the quote from [Hosea 13:14](../hos/13/14.md) in the next verse as well. If it would be helpful in your language, you could express **the word that is written** with a comparable phrase that indicates that Paul is quoting from or referring to an important text. Alternate translation: “what can be read in the Scriptures” or “the words that Isaiah and Hosea wrote”
 15:54	r5he		rc://*/ta/man/translate/figs-activepassive	ὁ γεγραμμένος	1	If your language does not use the passive form in this way, you can 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 focusing on the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “the prophets have written” (2) God speaks the words. Alternate translation: “God has said”
 15:54	b3xw		rc://*/ta/man/translate/figs-quotations	ὁ γεγραμμένος, κατεπόθη ὁ θάνατος εἰς νῖκος	1	If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “that is written about how death is swallowed up in victory”
 15:54	s7jw		rc://*/ta/man/translate/figs-metaphor	κατεπόθη ὁ θάνατος εἰς νῖκος	1	Here the quote refers to **Death** as if it were food that could be **swallowed up**. This illustrates that **Death** has been defeated as surely as if someone devoured it as though death were food. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “Death is destroyed in victory” or “Death is trampled in victory”
@@ -2446,7 +2446,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 16:9	px3c		rc://*/ta/man/translate/figs-explicit	θύρα & ἀνέῳγεν μεγάλη καὶ ἐνεργής	1	Here Paul speaks as if the **door** opens itself, but he implies that “God” is the one who has opened the door. If it would be helpful in your language, you could express how the **door has opened** by clarifying that God opens it. Alternate translation: “God has opened a wide and effective door”
 16:9	wsc0		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	2	Here, **and** could introduce: (1) another reason why Paul plans on staying in Ephesus. In other words, he stays both to take advantage of the “open door” and because he needs to resist those who “oppose” him. Alternate translation: “and also” (2) a potential reason why Paul would not stay in Ephesus. Paul would be saying that the “open door” is enough reason to stay even though there are **many** who “oppose” him. Alternate translation: “even though”
 16:9	ycte		rc://*/ta/man/translate/figs-nominaladj	πολλοί	1	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: “many people”
-16:10	axhg		rc://*/ta/man/translate/grammar-connect-condition-fact	ἐὰν & ἔλθῃ Τιμόθεος	1	Paul is speaking as if **Timothy** coming was a hypothetical possibility, but he means that it is actually true. He has already stated that he has sent Timothy to the Corinthians (see [4:17](../04/17.md)). He uses **if** here to indicate that he is not sure when Timothy will arrive, not that he is unsure if Timothy will arrive at all. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you could translate his words as an affirmative statement. If possible, include the idea that the time of Timothy’s arrival is uncertain. Alternate translation: “when Timothy eventually comes”
+16:10	axhg		rc://*/ta/man/translate/grammar-connect-condition-fact	ἐὰν & ἔλθῃ Τιμόθεος	1	Paul is speaking as if **Timothy** coming was a hypothetical possibility, but he means that it is actually true. He has already stated that he has sent Timothy to the Corinthians (See: [4:17](../04/17.md)). He uses **if** here to indicate that he is not sure when Timothy will arrive, not that he is unsure if Timothy will arrive at all. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you could translate his words as an affirmative statement. If possible, include the idea that the time of Timothy’s arrival is uncertain. Alternate translation: “when Timothy eventually comes”
 16:10	b83r		rc://*/ta/man/translate/figs-go	ἔλθῃ	1	Here Paul is speaking about how Timothy will visit the Corinthians. Use a word in your language that refers to a person arriving where someone lives to visit them. Alternate translation: “visits you”
 16:10	p6vb		rc://*/ta/man/translate/figs-idiom	βλέπετε ἵνα	1	Here, **see that** refers to carefully doing something or making sure that something happens. If it would be helpful in your language, you could express **see that** with a comparable phrase. Alternate translation: “ensure that” or “be careful that”
 16:10	kiou		rc://*/ta/man/translate/figs-explicit	ἀφόβως γένηται πρὸς ὑμᾶς	1	Here Paul implies that the Corinthians could make Timothy “afraid.” Throughout the letter, it has been clear that some of the Corinthians disagree with and even oppose Paul. Paul wants to make sure that the Corinthians do not treat Timothy badly because of his relationship with Paul. If it would be helpful in your language, you could express the idea behind why Paul wants to make sure that Timothy is **unafraid**more explicitly. Alternate translation: “you do not intimidate him” or “he is not afraid because of you”
@@ -2481,7 +2481,7 @@ front:intro	e8ey				0	# Introduction to 1 Corinthians\n\n## Part 1: General Intr
 16:14	kpnl		rc://*/ta/man/translate/figs-idiom	πάντα ὑμῶν	1	Here, **all your things** refers to everything that a person thinks and does. If your reader would misunderstand **all your things**, you could use an expression that refers to all the **things** that a person thinks and does. Alternate translation: “all that you do” or “all things that you think and do”
 16:14	pbvz		rc://*/ta/man/translate/figs-abstractnouns	ἐν ἀγάπῃ	1	If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love” or an adjective such as “loving.” Alternate translation: “in a loving way” or “so that you are loving people”
 16:15	fy4e		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	# Connecting Statement:\n\nHere, **Now** introduces a new topic. If it would be helpful in your language, you could express **Now** with a comparable word or leave it untranslated. Alternate translation: “Next,”
-16:15	wgyu		rc://*/ta/man/translate/figs-infostructure	παρακαλῶ & ὑμᾶς, ἀδελφοί, οἴδατε τὴν οἰκίαν Στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς Ἀχαΐας, καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς;	1	# Connecting Statement:\n\nHere Paul begins a sentence with **I urge you, brothers**. He continues this sentence in the next verse with “that you also would be subject” (see [16:16](../16/16.md)). The rest of this verse interrupts that sentence with information about the people that Paul is going to speak about. The ULT indicates this interruption by using parentheses. If your readers would find this interruption confusing, you could use markers that indicate such an interruption in your language, or you could rearrange the verse so that **I urge you, brothers** goes more directly with the next verse. Alternate translation: “you know the household of Stephanas, that they are the firstfruits of Achaia, and they have devoted themselves to the service of the saints. I urge you, brothers,”
+16:15	wgyu		rc://*/ta/man/translate/figs-infostructure	παρακαλῶ & ὑμᾶς, ἀδελφοί, οἴδατε τὴν οἰκίαν Στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς Ἀχαΐας, καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς;	1	# Connecting Statement:\n\nHere Paul begins a sentence with **I urge you, brothers**. He continues this sentence in the next verse with “that you also would be subject” (See: [16:16](../16/16.md)). The rest of this verse interrupts that sentence with information about the people that Paul is going to speak about. The ULT indicates this interruption by using parentheses. If your readers would find this interruption confusing, you could use markers that indicate such an interruption in your language, or you could rearrange the verse so that **I urge you, brothers** goes more directly with the next verse. Alternate translation: “you know the household of Stephanas, that they are the firstfruits of Achaia, and they have devoted themselves to the service of the saints. I urge you, brothers,”
 16:15	bq80		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	# Connecting Statement:\n\nAlthough **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “brothers and sisters”
 16:15	asp2		rc://*/ta/man/translate/translate-names	τὴν οἰκίαν Στεφανᾶ	1	**Stephanas** is the name of a man. Paul already mentioned his **household** in [1:16](../01/16.md). See how you translated this phrase there.
 16:15	bhhk		rc://*/ta/man/translate/figs-metaphor	ἀπαρχὴ	1	Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** are the first products from a field, although the word also implies that there will be more products. If it would be helpful in your language, you could express that Paul uses **firstfruits** to emphasize that the **household of Stephanas** were the “first” to believe in Jesus with an analogy or express the idea plainly. Alternate translation: “like the firstfruits since they were the first to believe” or “the first believers”
diff --git a/tn_1JN.tsv b/tn_1JN.tsv
index 05c1406fdf..2112bf9885 100644
--- a/tn_1JN.tsv
+++ b/tn_1JN.tsv
@@ -39,7 +39,7 @@ front:intro	nl27				0	# Introduction to 1 John\n\n## Part 1: General Introductio
 1:5	hdrv		rc://*/ta/man/checking/headings		0	If you are using section headings, you could put one here before verse 5. Suggested heading: “Sin Prevents Fellowship with God”
 1:5	djn4		rc://*/ta/man/translate/figs-exclusive	ἀκηκόαμεν	1	The pronoun **we** is exclusive, since John is speaking on behalf of himself and the other eyewitnesses to the earthly life of Jesus.
 1:5	j017		rc://*/ta/man/translate/writing-pronouns	ἀπ’ αὐτοῦ	1	The pronoun **him** in this first instance in the verse refers to Jesus, since John is speaking of the message that he and the other eyewitnesses heard from Jesus. Alternate translation: “from Jesus”
-1:5	j018		rc://*/ta/man/translate/figs-parallelism	ὁ Θεὸς φῶς ἐστιν, καὶ σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	These two phrases mean similar things. John is likely using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and express the emphasis in another way. Alternate translation: “God is entirely light” or, if you represent these metaphors plainly (see next two notes), “God is completely holy”
+1:5	j018		rc://*/ta/man/translate/figs-parallelism	ὁ Θεὸς φῶς ἐστιν, καὶ σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	These two phrases mean similar things. John is likely using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and express the emphasis in another way. Alternate translation: “God is entirely light” or, if you represent these metaphors plainly (See: next two notes), “God is completely holy”
 1:5	cd6f		rc://*/ta/man/translate/figs-metaphor	ὁ Θεὸς φῶς ἐστιν	1	John often uses **light** in this letter to mean what is holy, right, and good. Here, in reference to God, it indicates holiness. Alternate translation: “God is holy”
 1:5	e9m2		rc://*/ta/man/translate/figs-metaphor	σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	John often uses the word **darkness** in this letter to mean what is evil. Alternate translation: “God is not evil at all”
 1:5	j019		rc://*/ta/man/translate/figs-doublenegatives	σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	John is using a double negative in Greek for emphasis. In English it would come out as, “darkness is not in him not at all.” In Greek the second negative does not cancel the first negative to create a positive meaning. In English the meaning would inaccurately be positive, which is why ULT uses only one negative and says “darkness is not in him at all.” But if your language uses double negatives for emphasis that do not cancel one another, it would be appropriate to use that construction in your translation.
diff --git a/tn_1PE.tsv b/tn_1PE.tsv
index ac92040a97..1204de9d21 100644
--- a/tn_1PE.tsv
+++ b/tn_1PE.tsv
@@ -254,7 +254,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 2:25	jkfu		rc://*/ta/man/translate/figs-activepassive	ἐπεστράφητε	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God has turned you back”
 2:25	i5lu		rc://*/ta/man/translate/figs-metaphor	τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν	1	Peter uses **shepherd** and **overseer** to refer to Jesus. Just as a **shepherd** protects his sheep and an **overseer** takes care of his workers, Jesus protects and takes care of those who trust in him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the one who protects and takes care of your souls”
 2:25	z6q2		rc://*/ta/man/translate/figs-synecdoche	τῶν ψυχῶν ὑμῶν	1	See how you translated **souls** in [1:9](../01/09.md).
-3:intro	cqf4				0	# 1 Peter 3 General Notes\n\n## Structure and Formatting\n\n1. How believers should act toward other people (2:11–3:12)\n2. How believers should endure suffering (3:13–4:6)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry that is quoted from the Old Testament in [3:10–12](../03/10.md).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the spirits in prison”\n\n[3:19](../03/19.md) states that Jesus went and proclaimed to “the spirits in prison,” but does not mention what Jesus proclaimed or who those spirits are. [3:20](../03/20.md) states that these spirits disobeyed God during the time of Noah. Many scholars think that this means one of the following three meanings, each of which will be discussed in the notes for verses [19](../03/19.md) and [20](../03/20.md): (1) The spirits are demons who were imprisoned by God because they did something evil during Noah’s time (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)). [3:19](../03/19.md) then means that Jesus went to the place where they are imprisoned and proclaimed his victory to them at some time between his death on the cross and his return to heaven. (2) The spirits are sinful human beings who died during the flood in Noah’s time, and the prison is the realm of the dead. [3:19](../03/19.md) then means that Jesus went to hell and proclaimed his victory to those dead people there at some time between his death and resurrection. (3) The spirits are sinful human beings who died during the flood in Noah’s time, but [3:19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.\n\n### “Baptism now saves you”\n\nIn [3:20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [3:21](../03/21.md) he states that the water is an “antitype” for baptism, which is a Christian ritual by which a person publicly identifies as a Christian. Then Peter makes the statement that baptism “now saves you.” Since the New Testament authors repeatedly state that God alone saves people and that no one can do any work to be saved, Peter’s statement cannot mean that a person can be saved by being baptized. Rather, Peter uses the word “baptism” to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [3:21](../03/21.md) that he is not referring to water baptism, which he describes as “the removal of dirt from the flesh.” Peter further states that the baptism he is referring to saves “through the resurrection of Jesus Christ,” which means that a person is saved by faith in Jesus, because Jesus rose from the dead.
+3:intro	cqf4				0	# 1 Peter 3 General Notes\n\n## Structure and Formatting\n\n1. How believers should act toward other people (2:11–3:12)\n2. How believers should endure suffering (3:13–4:6)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry that is quoted from the Old Testament in [3:10–12](../03/10.md).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the spirits in prison”\n\n[3:19](../03/19.md) states that Jesus went and proclaimed to “the spirits in prison,” but does not mention what Jesus proclaimed or who those spirits are. [3:20](../03/20.md) states that these spirits disobeyed God during the time of Noah. Many scholars think that this means one of the following three meanings, each of which will be discussed in the notes for verses [19](../03/19.md) and [20](../03/20.md): (1) The spirits are demons who were imprisoned by God because they did something evil during Noah’s time (See: [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)). [3:19](../03/19.md) then means that Jesus went to the place where they are imprisoned and proclaimed his victory to them at some time between his death on the cross and his return to heaven. (2) The spirits are sinful human beings who died during the flood in Noah’s time, and the prison is the realm of the dead. [3:19](../03/19.md) then means that Jesus went to hell and proclaimed his victory to those dead people there at some time between his death and resurrection. (3) The spirits are sinful human beings who died during the flood in Noah’s time, but [3:19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.\n\n### “Baptism now saves you”\n\nIn [3:20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [3:21](../03/21.md) he states that the water is an “antitype” for baptism, which is a Christian ritual by which a person publicly identifies as a Christian. Then Peter makes the statement that baptism “now saves you.” Since the New Testament authors repeatedly state that God alone saves people and that no one can do any work to be saved, Peter’s statement cannot mean that a person can be saved by being baptized. Rather, Peter uses the word “baptism” to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [3:21](../03/21.md) that he is not referring to water baptism, which he describes as “the removal of dirt from the flesh.” Peter further states that the baptism he is referring to saves “through the resurrection of Jesus Christ,” which means that a person is saved by faith in Jesus, because Jesus rose from the dead.
 3:1	p454				0	# General Information:\n\nIn [3:1–6](../03/01.md) Peter gives instructions specifically to women who are wives.
 3:1	wp5p		rc://*/ta/man/translate/figs-metonymy	τινες ἀπειθοῦσιν τῷ λόγῳ	1	Here, **being disobedient to the word** could refer to: (1) refusing to believe the gospel message, as in [2:8](../02/08.md). Alternate translation: “some do not believe the message about Jesus” (2) disobeying the commands God gave in his word. Alternate translation: “some do not obey what God commands in his word”
 3:1	kbis		rc://*/ta/man/translate/figs-activepassive	κερδηθήσονται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you will win them”
@@ -337,8 +337,8 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 3:18	n7nh		rc://*/ta/man/translate/figs-explicit	ζῳοποιηθεὶς & πνεύματι	1	Here, **spirit** could refer to: (1) the Holy Spirit, in which case this phrase would indicate the means by which Jesus was made alive. Alternate translation: “having been made him alive by the Spirit” (2) Jesus’ spiritual existence, in which case this phrase would be referring to the spiritual realm that is in contrast to the physical realm referred to with the phrase “in the flesh.” Alternate translation: “having been made alive spiritually” or “having been made alive in the spiritual realm”
 3:19	hp82		rc://*/ta/man/translate/figs-explicit	ἐν ᾧ	1	Here, **which** refers to “spirit” in the previous verse. As in the previous verse, this could refer to: (1) the Holy Spirit. Alternate translation: “by means of the Spirit” (2) Jesus’ spiritual existence. Alternate translation: “in the spiritual realm”
 3:19	ewuu		rc://*/ta/man/translate/figs-ellipsis	ἐκήρυξεν	1	Peter is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. This phrase could mean: (1) Jesus proclaimed God’s victory over sin and death, which he accomplished through his death and resurrection. Alternate translation: “he proclaimed God’s victory” (2) Jesus preached the gospel to wicked people indirectly through the preaching of Noah during the time before the great flood. This interpretation is less likely to be correct, because it would mean that Noah was actually the one preaching and Peter does not mention Noah preaching or Jesus’ pre-incarnate existence anywhere in this letter. Alternate translation: “he preached the gospel”
-3:19	ez3d		rc://*/ta/man/translate/figs-explicit	τοῖς ἐν φυλακῇ πνεύμασιν	1	Here, **spirits** could refer to: (1) evil spirits whom God imprisoned because of what they did before the flood that occurred in 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)), as in the UST. (2) the spirits of people who died during the flood that occurred in Noah’s time. This interpretation is a less likely to be correct because Peter never refers to people as **spirits**, but rather “souls,” as in the next verse. Alternate translation: “to those people who had died and were in prison”
-3:19	zpyr		rc://*/ta/man/translate/figs-metaphor	ἐν φυλακῇ	1	Here Peter uses **prison** as a metaphor. It could refer to: (1) a place where God imprisoned certain evil spirits whom he will judge when he judges the whole world (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md)). Alternate translation: “whom God had imprisoned to await judgment” (2) the place where sinful people go when they die. Alternate translation: “in hell”
+3:19	ez3d		rc://*/ta/man/translate/figs-explicit	τοῖς ἐν φυλακῇ πνεύμασιν	1	Here, **spirits** could refer to: (1) evil spirits whom God imprisoned because of what they did before the flood that occurred in 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)), as in the UST. (2) the spirits of people who died during the flood that occurred in Noah’s time. This interpretation is a less likely to be correct because Peter never refers to people as **spirits**, but rather “souls,” as in the next verse. Alternate translation: “to those people who had died and were in prison”
+3:19	zpyr		rc://*/ta/man/translate/figs-metaphor	ἐν φυλακῇ	1	Here Peter uses **prison** as a metaphor. It could refer to: (1) a place where God imprisoned certain evil spirits whom he will judge when he judges the whole world (See: [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md)). Alternate translation: “whom God had imprisoned to await judgment” (2) the place where sinful people go when they die. Alternate translation: “in hell”
 3:20	qxah		rc://*/ta/man/translate/figs-ellipsis	ἀπειθήσασίν	1	Peter is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the context. Alternate translation: “having disobeyed God”
 3:20	s7qm		rc://*/ta/man/translate/figs-metonymy	ἡ τοῦ Θεοῦ μακροθυμία	1	Peter uses **patience of God** to refer to God himself. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “God himself”
 3:20	yyth		rc://*/ta/man/translate/figs-metonymy	ἐν ἡμέραις Νῶε	1	Here Peter uses **days of Noah** to refer to the time period when Noah was alive. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “in the time of Noah”
diff --git a/tn_1SA.tsv b/tn_1SA.tsv
index 61acba87cb..5acdf6f1b8 100644
--- a/tn_1SA.tsv
+++ b/tn_1SA.tsv
@@ -3,7 +3,7 @@ front:intro	z2ar				0	# Introduction to 1 Samuel\n\n## Part 1: General Introduct
 1:intro	cj3l				0	# 1 Samuel 1 General Notes\n\n## Structure and formatting\n\nThis chapter introduces Samuel. It is the beginning of the section 1, Samuel chapters 1–7, which tell about Samuel, the religious leader of Israel.\n\n## Special concepts in this chapter\n\n### Two wives\n\nThis was a common practice in the ancient Near East. It was against the law of Moses. The men of Israel would have sinned if they married more than one woman. This type of marriage always creates problems because of jealousy. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/jealous]])\n\n### “Pay his vow”\nIt was customary for Israelites to promise God to make a sacrifice to him if God answered special prayers. Making such a sacrifice was called paying one’s vow. (See: [[rc://*/tw/dict/bible/kt/vow]])\n\n## Important figures of speech in this chapter\n\n### Idioms\n\nWhen Hannah wanted to assure Eli she was telling the truth, she used the idiom “as you live.” This is a type of oath formula meaning “I promise you I am telling the truth.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\nThe author also uses the phrase “call to mind.” This is a common idiom meaning “remember.”
 1:1	xa1t		rc://*/ta/man/translate/translate-names	הָ⁠רָמָתַ֛יִם	1	This is the name of a small village possibly located eight kilometers northwest of Jerusalem.
 1:1	mwm2		rc://*/ta/man/translate/translate-names	צוֹפִ֖ים	1	The phrase **the Zuphites** refers to the people group that descended from Zuph.
-1:1	hizk		rc://*/ta/man/translate/translate-names	אֶפְרָ֑יִם	1	Here, **Ephraim** refers to the land that was allotted to the people belonging to the Israelite tribe of Ephraim (see Joshua 16:1–9).
+1:1	hizk		rc://*/ta/man/translate/translate-names	אֶפְרָ֑יִם	1	Here, **Ephraim** refers to the land that was allotted to the people belonging to the Israelite tribe of Ephraim (See: Joshua 16:1–9).
 1:1	cjl8		rc://*/ta/man/translate/translate-names	אֶ֠לְקָנָה & יְרֹחָ֧ם & אֱלִיה֛וּא & תֹּ֥חוּ & צ֖וּף	1	These are the names of men.
 1:1	x8xp		rc://*/ta/man/translate/translate-names	אֶפְרָתִֽי	1	Here, **Ephraimite** refers to anyone living in the territory of Ephraim.
 1:2	roc0		rc://*/ta/man/translate/writing-pronouns	וְ⁠ל⁠וֹ֙	1	The pronoun **him** refers to Elkanah.
diff --git a/tn_1TH.tsv b/tn_1TH.tsv
index f88735c0d7..2ad798646c 100644
--- a/tn_1TH.tsv
+++ b/tn_1TH.tsv
@@ -1,6 +1,6 @@
 Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
 front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General Introduction\n\n### Outline of the book of 1 Thessalonians\n\nIn this letter, the apostle Paul, along with Silvanus and Timothy, encourages and makes appeals to the Thessalonian church (See: rc://*/tw/bible/names/thessalonica.md). Paul is the spokesman for all of them, using “we” to refer to the group, but in certain places Paul speaks for himself using “I” (See [2:18](../02/18.md); [3:5](../03/05.md); [5:27](../05/27.md)). The background story for the apostles’ activity in Thessalonica can be found in Acts 17:1–10.\n\n1. Apostolic memories of the Thessalonian church (1:1–10)\n    * Greeting (1:1)\n    * Thanksgiving for the Thessalonian Christians (1:2–4)\n    * Examples of Thessalonian suffering (1:6–10)\n2. Apostolic authority (2:1–16)\n    * Persecution of the church (2:1–13)\n    * Opposition to the church (2:14–16)\n3. Timothy’s visit to Thessalonica (3:1–13)\n    * Reason for the visit (3:1–5)\n    * Report about the visit (3:6–13)\n4. Apostolic teachings (4:1–18)\n    * Holiness (4:1–8)\n    * Christian love (4:9–12)\n    * Manner of the Second Coming of Christ (4:13–18)\n5. Final teachings (5:1–28)\n    * Timing of the Second Coming of Christ (5:1–10)\n    * Final appeals and teachings (5:11–28)\n\n### Who wrote 1 Thessalonians?\n\nPaul wrote 1 Thessalonians, writing with the agreement of Silvanus and Timothy. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Saul was a Pharisee. He persecuted Christians. After he became a Christian, Paul traveled several times throughout the Roman Empire, telling people about Jesus. Paul wrote this letter while staying in the city of Corinth. Many scholars think 1 Thessalonians was the first letter Paul wrote of all Paul’s letters that are in the Bible.\n\nSilvanus is also mentioned in 2 Corinthians 1:19; 2 Thessalonians 1:1; 1 Peter 5:12. “Silas,” the name used in the book of Acts, is a contracted form of Silvanus; Silas and Silvanus are considered to be the same person. Timothy was leader of the church at Ephesus (See 1 Timothy 1:1–4). Paul wrote this letter while staying in the city of Corinth with these two men. The mention of all three men in 1:1 indicates they were in Thessalonica together at some point.\n\n### What is the book of 1 Thessalonians about?\n\nPaul wrote this letter to the church in the city of Thessalonica, after the Jews in the city forced him to leave. Ancient Thessalonica was located on the southeast coast of ancient Macedonia, and is now called Thessaloniki, located in northeast Greece. (See: rc://*/ta/man/translate/writing-background). In this letter Paul said he considered his visit to them a success, even though he was forced to leave (See Acts 17:1–10).\n\nPaul responded to the news from Timothy about the Thessalonian believers. The believers there were being persecuted. He encouraged them to continue living in a way that pleased God. He also comforted them by explaining what happens to those who die before Christ returns.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “1 Thessalonians” or “First Thessalonians.” They may instead prefer to choose a clearer title, such as “Paul’s First Letter to the Church in Thessalonica,” or “The First Letter to the Church in Thessalonica.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Trinity\n\nIn this letter, the doctrine of the Holy Trinity finds solid support. The terms: God, Father, Son, Lord, Jesus, and Holy Spirit appear numerous times. (See: [[rc://*/tw/dict/bible/kt/god]])\n\n### The gospel\n\nIn this letter, Paul frequently refers to the apostles’ ministry of the gospel and uses different phrases to communicate the concept of God’s good news about Jesus Christ. (See: [[rc://*/tw/dict/bible/kt/goodnews]])\n\n### Prayer\n\nPaul reassures the Thessalonians that his group of apostles frequently prays for them (See [1:2](../01/02.md)). He also gives instructions about prayer (See [5:2](../05/02.md)), and asks the Thessalonians to pray for them (See [5:25](../05/25.md)). (See: [[rc://*/tw/dict/bible/kt/pray]])\n\n### Faith and Faithfulness\n\nThrough the letter the Thessalonians are commended for their faithfulness to God. They are reminded to trust God and remain faithful to gospel living. (See: [[rc://*/tw/dict/bible/kt/faithful]], [[rc://*/tw/dict/bible/kt/faith]])\n\n### Apostolic authority\n\nMuch of this letter is a defense of the apostles authority, based on their teaching and living. The term “apostles” is used in [2:6](../02/06.md)) to reinforce that Paul, Silvanus, and Timothy are sent by God. (See: [[rc://*/tw/dict/bible/kt/apostle]])\n\n### Second Coming of Christ\n\nPaul wrote much in this letter about Jesus’ eventual return to Earth. When Jesus returns, he will judge all mankind. He will also rule over creation, and there will be peace everywhere.\n\n### The fate of reposed Christians\n\nPaul made clear that those who die before Christ’s return will come back to life and be with Jesus. They will not remain dead forever. Paul wrote this to encourage the Thessalonians, for some of them worried that those Christians who died would miss the great “day of the Lord” when Jesus returns.\n\n### Idolatry\n\nThe Greek and Roman cultural background in Thessalonica meant that many members of the church were former pagans who practiced some sort of idolatry (See [1:9](../01/09.md)(See: [[rc://*/tw/dict/bible/other/image]]).\n\n### Suffering\n\nMuch of this letter addresses both the sufferings of the apostles and the Thessalonian church for faithfulness to the gospel. (See: [[rc://*/tw/dict/bible/other/afflict]], [[rc://*/tw/dict/bible/other/persecute]], [[rc://*/tw/dict/bible/other/suffer]])\n\n### Sanctification\n\nThe concept of holiness is prevalent in this letter. Chapter four discusses how a Christian should practice a holy life. (See: [[rc://*/tw/dict/bible/kt/sanctify]])\n\n## Part 3: Important Translation Issues\n\n### What did Paul mean by expressions like “in Christ” and “in Christ Jesus” and “in the Lord Jesus Christ” and “in God the Father” and “in the Holy Spirit”?\n\nPaul meant to express the idea of a union between God and Christians that includes all three persons of the Trinity. Please see the introduction to the book of Romans for more details about these kinds of expressions.\n\n### What did Paul mean by expressions like “his coming” and “the coming of the Lord Jesus” and “the coming of the Lord Jesus Christ”?\n\nPaul used “coming” in a specific way in relation to Jesus Christ to refer to the time when he will come again to earth, this time displaying his glory and power and gathering his people to himself. Depending on the nuances of your language, you may need to translate this with a special concept or word.\n\n### What did Paul mean by expressions like “the word of God” or “the word of the Lord”?\n\nThroughout this letter, Paul uses these well-known phrases or abbreviations to refer to the gospel message.\n\n### What did Paul mean by expressions like “brothers”?\n\nThroughout this letter, “brothers” is a metaphor that refers to all believers, including females. (See [1:4](../01/04.md); 2:1, 9, 14, 17; 3:7; 4:1, 6, 10, 13; 5:1, 4, 12, 14, 26, 27)\n\n### “We” and “you”\n\nIn this letter, the words “we”, “us,” and “our” refer to Paul, Silvanus, and Timothy, unless otherwise noted. In addition, “we”, “us,” and “our” are used to convey that all three apostles are in agreement with the letter.\n\n### Major textual issues in the text of the book of First Thessalonians\n\nWhen ancient manuscripts of the Bible differ, ULT puts in its text the reading that scholars consider to be the most accurate, but it puts other possibly accurate readings in footnotes. The introductions to each chapter will discuss places where the ancient manuscripts differ in significant ways, and notes will address those places again where they occur in the book. If a translation of the Bible already exists in your region, consider using the readings found in that version. If not, we recommend that you follow the readings in the ULT text. (See: rc://*/ta/man/translate/translate-textvariants)\n* “Grace and peace to you” (See [1:1](../01/01.md)). Some other manuscripts read: “Grace and peace to you from God our Father and the Lord Jesus Christ.”\n* “but we became little children in the midst of you, as if a mother might comfort her own children” (See [2:7](../02/07.md)). Some other manuscripts read, “Instead, we were as gentle among you as a mother comforting her own children.”\n* “Timothy, our brother and a servant of God” (See [3:2](../03/02.md)). Some other manuscripts read: “Timothy, our brother and fellow worker for God.”\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]])
-1:intro	y8c5				0	# 1 Thessalonians 1 General Notes\n\n## Structure and Formatting\n\n1. Greeting (1:1)\n2. Prayer of thanksgiving for the Thessalonian church (1:2–10)\n      * Memory of the Thessalonians (1:2–5)\n          * apostolic prayers (1:2)\n          * work of the Thessalonians (1:2–3)\n          * God’s election of the Thessalonians (1:4–5)\n      * Thessalonians’ example (1:6–10)\n          * reception of the apostles’ teaching (1:6)\n          * examples to Macedonia and Achaia (1:7–10)\n            * example of suffering (1:7)\n            * preaching of the gospel (1:8)\n            * turned away from idolatry to God (1:9)\n            * waiting for the Second Coming of Christ (1:10)\n\nVerse 1 formally introduces this letter. Letters in the ancient Near East commonly had introductions of this type in which the senders identified themselves and the recipient and then gave a greeting.\n\n## Special Concepts in this Chapter\n\n### Trinity\n\nGod the Father, God the Son, and God the Holy Spirit are mentioned numerous times in this chapter. Paul can speak of each of them individually, but he describes them working together as God. Make sure that your translation distinguishes between Father, Son, and Holy Spirit but still identifies them as God. \n\n### Imitators and examples\n\nIn [1:8](../01/08.md), Paul describes how the Thessalonians became “imitators” of the apostles and of Jesus. They became “imitators” when they suffered but still experienced joy from the Holy Spirit. Paul then describes how this behavior made them “examples” for other believers to imitate (see [1:7–8](../01/07.md)). Make sure that your translation indicates that the Thessalonians are imitating the apostles and Christ, which means that other people should imitate them. \n\n### The second coming\n\nIn [1:10](../01/10.md), Paul refers to the “second coming,” a specific day in the future in which Jesus will come back to earth, all dead people will come back to life, the world will be renewed, and God will judge people, punishing those who have sinned but rewarding those who believe in Jesus and obey him. Paul’s focus in this verse is especially on God’s judgment. Consider whether your readers will infer this information from what Paul says in [1:10](../01/10.md) or whether you should include some of this implied information.
+1:intro	y8c5				0	# 1 Thessalonians 1 General Notes\n\n## Structure and Formatting\n\n1. Greeting (1:1)\n2. Prayer of thanksgiving for the Thessalonian church (1:2–10)\n      * Memory of the Thessalonians (1:2–5)\n          * apostolic prayers (1:2)\n          * work of the Thessalonians (1:2–3)\n          * God’s election of the Thessalonians (1:4–5)\n      * Thessalonians’ example (1:6–10)\n          * reception of the apostles’ teaching (1:6)\n          * examples to Macedonia and Achaia (1:7–10)\n            * example of suffering (1:7)\n            * preaching of the gospel (1:8)\n            * turned away from idolatry to God (1:9)\n            * waiting for the Second Coming of Christ (1:10)\n\nVerse 1 formally introduces this letter. Letters in the ancient Near East commonly had introductions of this type in which the senders identified themselves and the recipient and then gave a greeting.\n\n## Special Concepts in this Chapter\n\n### Trinity\n\nGod the Father, God the Son, and God the Holy Spirit are mentioned numerous times in this chapter. Paul can speak of each of them individually, but he describes them working together as God. Make sure that your translation distinguishes between Father, Son, and Holy Spirit but still identifies them as God. \n\n### Imitators and examples\n\nIn [1:8](../01/08.md), Paul describes how the Thessalonians became “imitators” of the apostles and of Jesus. They became “imitators” when they suffered but still experienced joy from the Holy Spirit. Paul then describes how this behavior made them “examples” for other believers to imitate (See: [1:7–8](../01/07.md)). Make sure that your translation indicates that the Thessalonians are imitating the apostles and Christ, which means that other people should imitate them. \n\n### The second coming\n\nIn [1:10](../01/10.md), Paul refers to the “second coming,” a specific day in the future in which Jesus will come back to earth, all dead people will come back to life, the world will be renewed, and God will judge people, punishing those who have sinned but rewarding those who believe in Jesus and obey him. Paul’s focus in this verse is especially on God’s judgment. Consider whether your readers will infer this information from what Paul says in [1:10](../01/10.md) or whether you should include some of this implied information.
 1:1	ms5e		rc://*/ta/man/translate/figs-explicit	Παῦλος, καὶ Σιλουανὸς, καὶ Τιμόθεος; τῇ ἐκκλησίᾳ	1	Your language may have a particular way of introducing the author of a letter and its intended audience. For example, you may want to indicate that this is a letter. Alternate translation: “I, Paul, along with Silvanus and Timothy, wrote this letter to you, the church”
 1:1	zivb		rc://*/ta/man/translate/figs-explicit	Παῦλος, καὶ Σιλουανὸς, καὶ Τιμόθεος	1	**Paul** is the author of this letter. **Silvanus and Timothy** are with him as he writes and are in agreement with what he writes. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “I, Paul, together with Silvanus and Timothy, write”
 1:1	r7n0		rc://*/ta/man/translate/translate-names	Σιλουανὸς	1	The name **Silvanus** is a longer form of the name **Silas**, the form of the name used for this same man in the book of Acts. You could choose to use the shorter form here as well, or you could choose to use the longer form here and include a footnote explaining that they are forms of the same name.
@@ -21,12 +21,12 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 1:3	kr8q		rc://*/ta/man/translate/figs-possession	τῆς ἐλπίδος τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ	1	Here, Paul is using the possessive form to describe a **hope** that is about **our Lord Jesus Christ**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “of hope in our Lord Jesus Christ”
 1:3	tvrg		rc://*/ta/man/translate/figs-hendiadys	τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν	1	Here, **our God and Father** refers to the one divine person who is both God and Father. The word **God** and the word **Father** refer to the same person. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “God our Father” or “our Father God”
 1:3	v01e		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	Here, the word **our** includes Paul, Silvanus, Timothy, the Thessalonians, and all believers. Your language may require you to mark this form.
-1:4	psc4		rc://*/ta/man/translate/grammar-connect-logic-result	εἰδότες	1	Here, the word **knowing** introduces a reason why Paul and those with him give thanks to God (see [1:2](../01/02.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “that is because we know” or “since we know”
+1:4	psc4		rc://*/ta/man/translate/grammar-connect-logic-result	εἰδότες	1	Here, the word **knowing** introduces a reason why Paul and those with him give thanks to God (See: [1:2](../01/02.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “that is because we know” or “since we know”
 1:4	erb6		rc://*/ta/man/translate/figs-metaphor	ἀδελφοὶ	1	Paul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “believers”
 1:4	egkq		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοὶ	1	Although the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “brothers and sisters”
 1:4	j08t		rc://*/ta/man/translate/figs-activepassive	ἠγαπημένοι ὑπὸ τοῦ Θεοῦ	1	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: “whom God is loving”
 1:4	ohtl		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἐκλογὴν ὑμῶν,	1	If your language does not use an abstract noun for the idea of **election**, you could express the same idea in another way. Alternate translation: “that you have been chosen” or “that God has selected you”
-1:5	jxfs		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	Here, **because** introduces a reason why Paul and those with him are sure about the Thessalonians’ “election” (see [1:4](../01/04.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for a previous statement. Alternate translation: “which we are sure about because”
+1:5	jxfs		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	Here, **because** introduces a reason why Paul and those with him are sure about the Thessalonians’ “election” (See: [1:4](../01/04.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for a previous statement. Alternate translation: “which we are sure about because”
 1:5	ude4		rc://*/ta/man/translate/figs-personification	τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς	1	Here, Paul speaks of **our gospel** as if it were a person who could **come to you**. He means that the Thessalonians heard the gospel from Paul and his fellow workers. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you did not receive our gospel”
 1:5	sm4j		rc://*/ta/man/translate/figs-metonymy	ἐν λόγῳ	1	Paul is using the term **word** to refer to speaking words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in speech” or “in spoken words”
 1:5	t1w3		rc://*/ta/man/translate/figs-abstractnouns	ἐν δυνάμει, καὶ ἐν Πνεύματι Ἁγίῳ, καὶ πληροφορίᾳ πολλῇ	1	If your language does not use abstract nouns for the ideas of **power** and **assurance**, you could express the same ideas in another way. Alternate translation: “in us acting powerfully and in the Holy Spirit working and in us being fully assured”
@@ -38,7 +38,7 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 1:6	wura		rc://*/ta/man/translate/figs-abstractnouns	ἐν θλίψει πολλῇ	1	If your language does not use an abstract noun for the idea of **affliction**, you could express the idea in another way. Alternate translation: “while being afflicted” or “while people made you suffer”
 1:6	r7o6		rc://*/ta/man/translate/figs-abstractnouns	μετὰ χαρᾶς Πνεύματος Ἁγίου	1	If your language does not use an abstract noun for the idea of **joy**, you could express the idea in another way. Alternate translation: “rejoicing because of the Holy Spirit”
 1:6	ohen		rc://*/ta/man/translate/figs-possession	μετὰ χαρᾶς Πνεύματος Ἁγίου	1	Here, Paul is using the possessive form to describe **joy** that is given by **the Holy Spirit**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “with joy from the Holy Spirit” or “with joy given by the Holy Spirit”
-1:7	lwbm		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	Here, the phrase **so that** introduces a result from how the Thessalonians became imitators of Paul, his fellow workers, and the Lord (see [1:6](../01/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “As a result” or “So”
+1:7	lwbm		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	Here, the phrase **so that** introduces a result from how the Thessalonians became imitators of Paul, his fellow workers, and the Lord (See: [1:6](../01/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “As a result” or “So”
 1:7	et1h		rc://*/ta/man/translate/figs-abstractnouns	γενέσθαι ὑμᾶς τύπους πᾶσιν τοῖς πιστεύουσιν ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ Ἀχαΐᾳ	1	If your language would not use the abstract noun **examples**, you could express the idea in another way. Alternate translation: “you showed all the ones believing in Macedonia and in Achaia how to behave” or “all the believers in Macedonia and Achaia started to copy how you live”
 1:7	xetp		rc://*/ta/man/translate/translate-names	ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ Ἀχαΐᾳ	1	The word **Achaia** is the name of a Roman province in the southern part of modern-day Greece. The word **Macedonia** is the same of a Roman province in the northern part of modern-day Greece. If it would be helpful in your language, you could clarify that these words are names of provinces or regions. Alternate translation: “in the regions of Macedonia and Achaia”
 1:8	smjv		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an explanation of how the Thessalonians became examples throughout Macedonia and Achaia. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “More specifically,” or “Indeed,”
@@ -51,7 +51,7 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 1:8	bvkf		rc://*/ta/man/translate/figs-abstractnouns	ἡ πίστις ὑμῶν ἡ πρὸς	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “the way that you believe in”
 1:8	wtg5		rc://*/ta/man/translate/figs-hyperbole	ἐν παντὶ τόπῳ	1	Here Paul speaks as if people in **every place** know about Thessalonians’ faith. The Thessalonians would have understood him to mean that their faith is known in many places, or in every place that Paul and his fellow workers visit. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “into every place we go” or “throughout the world”
 1:8	z9eu		rc://*/ta/man/translate/figs-explicit	λαλεῖν τι	1	Here Paul implies that he does not **need to say anything** about the Thessalonians’ **faith**. If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “to say anything about your faith”
-1:9	nsws		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a reason why Paul and his fellow workers do not need to say anything about the Thessalonians (see [1:8](../01/08.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “In fact,” or “That is because”
+1:9	nsws		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a reason why Paul and his fellow workers do not need to say anything about the Thessalonians (See: [1:8](../01/08.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “In fact,” or “That is because”
 1:9	vfa3		rc://*/ta/man/translate/writing-pronouns	αὐτοὶ & ἀπαγγέλλουσιν	1	Here, the phrase **they themselves** refers to everyone who has heard about the Thessalonians’ faith. If it would be helpful in your language, you could make the pronouns more explicit. Alternate translation: “they themselves who have heard about your faith report”
 1:9	rd2b		rc://*/ta/man/translate/figs-rpronouns	αὐτοὶ & ἀπαγγέλλουσιν	1	Here, the word translated **themselves** emphasizes **they**. Consider using a natural way to emphasize **they** in your language. Alternate translation: “they indeed report” or “it is they who report”
 1:9	qraf		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	Here, the word **us** could include: (1) just Paul and his fellow workers. Alternate translation: “us who preached the good news” (2) Paul, his fellow workers, and the Thessalonians. Alternate translation: “you and us”
@@ -69,15 +69,15 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 1:10	pt1s		rc://*/ta/man/translate/figs-exclusive	ἡμᾶς	1	Here, the word **us** includes Paul, Silvanus, Timothy, and the Thessalonians–and by extension—all Christians. Your language may require you to mark these forms. Alternate translation: “all of us Christians” or “all of us believers in Christ”
 1:10	g3zz		rc://*/ta/man/translate/figs-abstractnouns	ἐκ τῆς ὀργῆς τῆς ἐρχομένης	1	If your language does not use an abstract noun for the idea of **wrath**, you could express the same idea in another way. Alternate translation: “from the time when God punishes people” or “so that God does not punish us in the future”
 1:10	cx5g		rc://*/ta/man/translate/figs-personification	τῆς ὀργῆς τῆς ἐρχομένης	1	Paul speaks of **wrath** as though it were someone who could travel and is **coming** to where people are. He means that in the future God will act wrathfully against people who have sinned and who have not trusted in Jesus to forgive their sins. If it would be helpful in your language, you could express this plainly. Alternate translation: “God’s judgment that will happen” or “when God will punish people for sin”
-2:intro	kt5l				0	# 1 Thessalonians 2 General Notes\n\n## Structure and Formatting\n\n1. Apostolic Suffering (2:1–13)\n      * Apostolic preaching (2:1–6)\n      * Apostolic conduct (2:7–9)\n      * Apostolic witness (2:10–3)\n2. Persecution of the Church (2:14–16)\n      * Thessalonian persecution (2:14a)\n      * Jewish persecution (2:14b–16)\n3. Paul’s Desire to Visit (2:17–20)\n\nThe first part of this chapter is a description of how Paul and his fellow workers preached the gospel to the Thessalonians. The second part is a recounting of the Thessalonian church’s sufferings. The third part is an expression of Paul’s deep desire to visit the Thessalonian church.\n\n## Special Concepts in this Chapter\n\n### Paul’s previous visit with the Thessalonians\n\nBefore he wrote this letter, Paul had briefly visited the city of Thessalonica and preached the gospel. He may have been in this city for only three weeks (see [Acts 17:2](../act/17/02.md)), but many people still believed in Jesus during this time. They started the church of the Thessalonians, to whom Paul wrote this letter. However, Paul had to leave the city quickly because some Jewish people started a riot and tried to seize Paul and his fellow workers. You can read about this story in [Acts 17:1–10](../act/17/01.md). In this chapter, Paul describes how he and his fellow workers acted when he visited them, and he describes how the believers responded (see [2:1–13](../02/01.md)). He also refers to how some Jewish people persecuted him and his fellow workers (see [2:15–16](../02/15.md)). Finally, he describes how he wants to visit them again after he and his fellow workers had to leave so soon (see [2:17–20](../02/17.md)). \n\n### God and the Thessalonians as “witnesses”\n\nIn [2:5](../02/05.md) and [2:10](../02/10.md), Paul names God as a “witness” to what he is saying, and he also names the Thessalonians as “witnesses” in [2:10](../02/10.md). Witnesses testify about whether something is true, so Paul names God and the Thessalonians as witnesses to show the Thessalonians that what he is saying is true. Your language may have a specific form for appealing to someone to guarantee that a statement is true. \n\n### “The Jews”\n\nIn [2:14–16](../02/14.md), Paul refers to people whom he calls “the Jews.” He does not mean Jewish people in general, since he refers to “the churches of God that are in Judea” as a separate group, and most if not all of these people were Jewish. Paul himself clarifies that he means “the ones having killed both the Lord Jesus and the prophets and having persecuted us.” This does not describe one group of people, since many of the people who killed God’s “prophets” died before Jesus came. What it does describe is a type of person: a person who opposes God and his messengers. When Paul refers to “the Jews” in this chapter, then, he is referring to Jewish people who oppose God and his messengers. You may need to make this more explicit in your translation. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n## Important Figures of Speech in this Chapter\n\n### Figures of speech related to families\n\nIn this chapter, Paul describes himself and his fellow workers as “little children” ([2:7](../02/07.md)), “mothers” ([2:7](../02/07.md)), and “fathers” ([2:11](../02/11.md)). He also refers to the Thessalonians as “brothers” ([2:1](../02/01.md), [9](../02/09.md), [14](../02/14.md), [17](../02/17.md)). Paul describes himself and his fellow workers in these ways to show the Thessalonians that he and his fellow workers love and care about them as if they were members of the same family. Paul especially emphasizes this since he was only with the Thessalonians for a short period of time. If possible, preserve the figures of speech that describe the Thessalonians and Paul and his fellow workers as members of the same family.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “We” and “You”\n\nIn this chapter, the words “we,” “us,” and “our” always refer to Paul and his fellow workers, particularly Silvanus and Timothy. These words do not include the Thessalonians. Also, in this chapter, the words “you” and “your” are always plural. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-yousingular]])
-2:1	ii5j		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a longer explanation of the “entrance” that Paul and his fellow workers had among the Thessalonians (see [1:9](../01/09.md)). This explanation is found in [2:1–12](../02/01.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation of a previous statement. Alternate translation: “Concerning our entrance to you,” or “Now about your visit,”
+2:intro	kt5l				0	# 1 Thessalonians 2 General Notes\n\n## Structure and Formatting\n\n1. Apostolic Suffering (2:1–13)\n      * Apostolic preaching (2:1–6)\n      * Apostolic conduct (2:7–9)\n      * Apostolic witness (2:10–3)\n2. Persecution of the Church (2:14–16)\n      * Thessalonian persecution (2:14a)\n      * Jewish persecution (2:14b–16)\n3. Paul’s Desire to Visit (2:17–20)\n\nThe first part of this chapter is a description of how Paul and his fellow workers preached the gospel to the Thessalonians. The second part is a recounting of the Thessalonian church’s sufferings. The third part is an expression of Paul’s deep desire to visit the Thessalonian church.\n\n## Special Concepts in this Chapter\n\n### Paul’s previous visit with the Thessalonians\n\nBefore he wrote this letter, Paul had briefly visited the city of Thessalonica and preached the gospel. He may have been in this city for only three weeks (See: [Acts 17:2](../act/17/02.md)), but many people still believed in Jesus during this time. They started the church of the Thessalonians, to whom Paul wrote this letter. However, Paul had to leave the city quickly because some Jewish people started a riot and tried to seize Paul and his fellow workers. You can read about this story in [Acts 17:1–10](../act/17/01.md). In this chapter, Paul describes how he and his fellow workers acted when he visited them, and he describes how the believers responded (See: [2:1–13](../02/01.md)). He also refers to how some Jewish people persecuted him and his fellow workers (See: [2:15–16](../02/15.md)). Finally, he describes how he wants to visit them again after he and his fellow workers had to leave so soon (See: [2:17–20](../02/17.md)). \n\n### God and the Thessalonians as “witnesses”\n\nIn [2:5](../02/05.md) and [2:10](../02/10.md), Paul names God as a “witness” to what he is saying, and he also names the Thessalonians as “witnesses” in [2:10](../02/10.md). Witnesses testify about whether something is true, so Paul names God and the Thessalonians as witnesses to show the Thessalonians that what he is saying is true. Your language may have a specific form for appealing to someone to guarantee that a statement is true. \n\n### “The Jews”\n\nIn [2:14–16](../02/14.md), Paul refers to people whom he calls “the Jews.” He does not mean Jewish people in general, since he refers to “the churches of God that are in Judea” as a separate group, and most if not all of these people were Jewish. Paul himself clarifies that he means “the ones having killed both the Lord Jesus and the prophets and having persecuted us.” This does not describe one group of people, since many of the people who killed God’s “prophets” died before Jesus came. What it does describe is a type of person: a person who opposes God and his messengers. When Paul refers to “the Jews” in this chapter, then, he is referring to Jewish people who oppose God and his messengers. You may need to make this more explicit in your translation. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n## Important Figures of Speech in this Chapter\n\n### Figures of speech related to families\n\nIn this chapter, Paul describes himself and his fellow workers as “little children” ([2:7](../02/07.md)), “mothers” ([2:7](../02/07.md)), and “fathers” ([2:11](../02/11.md)). He also refers to the Thessalonians as “brothers” ([2:1](../02/01.md), [9](../02/09.md), [14](../02/14.md), [17](../02/17.md)). Paul describes himself and his fellow workers in these ways to show the Thessalonians that he and his fellow workers love and care about them as if they were members of the same family. Paul especially emphasizes this since he was only with the Thessalonians for a short period of time. If possible, preserve the figures of speech that describe the Thessalonians and Paul and his fellow workers as members of the same family.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “We” and “You”\n\nIn this chapter, the words “we,” “us,” and “our” always refer to Paul and his fellow workers, particularly Silvanus and Timothy. These words do not include the Thessalonians. Also, in this chapter, the words “you” and “your” are always plural. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-yousingular]])
+2:1	ii5j		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a longer explanation of the “entrance” that Paul and his fellow workers had among the Thessalonians (See: [1:9](../01/09.md)). This explanation is found in [2:1–12](../02/01.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation of a previous statement. Alternate translation: “Concerning our entrance to you,” or “Now about your visit,”
 2:1	gpr4		rc://*/ta/man/translate/figs-rpronouns	αὐτοὶ & οἴδατε	1	Here, the word translated **yourselves** emphasizes **you**. Consider using a natural way to emphasize **you** in your language. Alternate translation: “you indeed know” or “it is you who know”
 2:1	tdl3		rc://*/ta/man/translate/figs-metaphor	ἀδελφοί	1	Paul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fellow Christians”
 2:1	r14z		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this.
 2:1	r6cy		rc://*/ta/man/translate/figs-explicit	τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς	1	Here, just as in [1:9](../01/09.md), Paul refers to his and his fellow workers’ visit to the Thessalonians as an **entrance**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “that our visit with you” or “that our time with you”
 2:1	g6qq		rc://*/ta/man/translate/figs-exclusive	τὴν εἴσοδον ἡμῶν	1	Here, the word **our** includes Paul, Silvanus, and Timothy but not the Thessalonians. Your language may require you to mark this form. Alternate translation: “the entrance of me, Silvanus, and Timothy”
 2:1	w584		rc://*/ta/man/translate/figs-litotes	οὐ κενὴ γέγονεν	1	Paul is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning, **in vain**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “has definitely been worthwhile” or “has been very useful”
-2:2	nt5n		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλὰ	1	Here, the word **But** introduces a contrast with how Paul and his fellow workers might have visited the Thessalonians “in vain” (see [2:1](../02/01.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “Rather,” or “Instead of acting in vain,”
+2:2	nt5n		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλὰ	1	Here, the word **But** introduces a contrast with how Paul and his fellow workers might have visited the Thessalonians “in vain” (See: [2:1](../02/01.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “Rather,” or “Instead of acting in vain,”
 2:2	h9s8		rc://*/ta/man/translate/writing-background	προπαθόντες καὶ ὑβρισθέντες, καθὼς οἴδατε, ἐν Φιλίπποις	1	These words provide background information about what happened when Paul, Silvanus, and Timothy were in the city of Philippi. You can read about this in [Acts 16:16–40](../act/16/16.md). Use a natural form in your language for expressing background information. Alternate translation: “even though we suffered and were shamefully treated when we were in Philippi, just as you know”
 2:2	w0qu		rc://*/ta/man/translate/grammar-connect-logic-contrast	προπαθόντες καὶ ὑβρισθέντες	1	Here, the phrases **having previously suffered and having been shamefully treated** refer to something that contrasts with **we were bold**. If it would be helpful in your language, you could introduce the phrases **having previously suffered and having been shamefully treated** with a word or phrase that introduces a contrast or something that is unexpected. Alternate translation: “despite having previously suffered and having been shamefully treated” or “even though we suffered previously and were shamefully treated”
 2:2	fac4		rc://*/ta/man/translate/figs-doublet	προπαθόντες καὶ ὑβρισθέντες	1	These two phrases mean basically the same thing. The repetition is used to emphasize how badly the apostles suffered. If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “having earlier suffered violently” or “having already been shamefully abused”
@@ -110,10 +110,10 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 2:7	u7y2		rc://*/ta/man/translate/translate-textvariants	νήπιοι	1	Here, many ancient manuscripts read **little children**. The ULT follows that reading. Other ancient manuscripts read “gentle.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
 2:7	bnp2			ἐν μέσῳ ὑμῶν	1	Alternate translation: “among you” or “when we visited you”
 2:7	ag1l		rc://*/ta/man/translate/figs-simile	ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα	1	The point of this comparison is that in the same way a **mother** would gently **comfort her own children**, so the apostles gently and affectionately cared for the Thessalonians. If it would be helpful in your language , you could make the meaning more explicit. Alternate translation: “and we loved you like mother who affectionately cares for her own children” or “as we affectionately cared for you”
-2:7	q9bv		rc://*/ta/man/translate/figs-infostructure	ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα	1	Here, the clause **as if a mother might comfort her own children** could be: (1) a further explanation of what Paul has already said about how they acted like **children**. Alternate translation: “in the midst of you, just as a mother might comfort her own children” (2) a description of what he is about to say about how they long for the Thessalonians (see [2:8](../02/08.md)). If you use the following alternate translation, you will need to to continue the sentence in the following verse instead of starting a new sentence there. Alternate translation: “in the midst of you. As a mother might comfort her own children,”
+2:7	q9bv		rc://*/ta/man/translate/figs-infostructure	ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα	1	Here, the clause **as if a mother might comfort her own children** could be: (1) a further explanation of what Paul has already said about how they acted like **children**. Alternate translation: “in the midst of you, just as a mother might comfort her own children” (2) a description of what he is about to say about how they long for the Thessalonians (See: [2:8](../02/08.md)). If you use the following alternate translation, you will need to to continue the sentence in the following verse instead of starting a new sentence there. Alternate translation: “in the midst of you. As a mother might comfort her own children,”
 2:8	r8b4		rc://*/ta/man/translate/figs-explicit	οὕτως	1	Here, the phrase **in this manner** could: (1) refer back to what Paul said in the previous verse about how he and his fellow workers love and care for the Thessalonians as if they were the Thessalonians’ mothers. Alternate translation: “in that very way” or “as a mother does” (2) make the word **longing** stronger. Alternate translation: “so very much” (3) refer ahead to what Paul and his fellow workers did because of their **longing**. Alternate translation: “in the following way:”
 2:8	oxdm		rc://*/ta/man/translate/figs-activepassive	εὐδοκοῦμεν	1	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: “we were happy” or “we considered it good”
-2:8	pjp6		rc://*/ta/man/translate/figs-possession	τὸ εὐαγγέλιον τοῦ Θεοῦ	1	Here, Paul is using the possessive form to describe **the gospel** that relates to **God** (see the similar phrase in [2:2](../02/02.md)). More specifically, the **gospel** could: (1) come from **God**. Alternate translation: “the gospel that God gave us” (2) be about **God**. Alternate translation: “the gospel about God”
+2:8	pjp6		rc://*/ta/man/translate/figs-possession	τὸ εὐαγγέλιον τοῦ Θεοῦ	1	Here, Paul is using the possessive form to describe **the gospel** that relates to **God** (See: the similar phrase in [2:2](../02/02.md)). More specifically, the **gospel** could: (1) come from **God**. Alternate translation: “the gospel that God gave us” (2) be about **God**. Alternate translation: “the gospel about God”
 2:8	q86v		rc://*/ta/man/translate/figs-metonymy	τὰς ἑαυτῶν ψυχάς	1	Here, the word **souls** represents people and focuses particularly on who people are and what they do. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “our own selves”
 2:9	v837		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** introduces a reason why the Thessalonians should believe Paul when he writes that he and his fellow workers loved and cared for the them. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “You know that is true because” or “In fact,”
 2:9	gxvc		rc://*/ta/man/translate/figs-metaphor	ἀδελφοί	1	Paul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “believers”
@@ -121,10 +121,10 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 2:9	tc98		rc://*/ta/man/translate/figs-doublet	τὸν κόπον ἡμῶν καὶ τὸν μόχθον	1	Here, **labor** and **toil** mean basically the same thing. The repetition emphasizes how hard the apostles worked. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “our toilsome labor” or “how hard we worked”
 2:9	ylkl		rc://*/ta/man/translate/figs-idiom	νυκτὸς καὶ ἡμέρας	1	Here, the phrase **night and day** indicates that Paul and his fellow workers worked during both the day and the night. This means that they worked very much every day. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “all the time” or “always”
 2:9	kedf		rc://*/ta/man/translate/figs-metaphor	πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν	1	Here Paul speaks of asking for money as if it were a heavy **burden** that he and his fellow workers could have asked the Thessalonians to carry for them. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternative translation, “so that none of you would have to support us financially” or “in order not to make life hard for any of you”
-2:9	ezqn		rc://*/ta/man/translate/figs-possession	τὸ εὐαγγέλιον τοῦ Θεοῦ	1	Here, Paul is using the possessive form to describe **the gospel** that relates to **God** (see the similar phrase in [2:8](../02/08.md)). More specifically, the **gospel** could: (1) come from **God**. Alternate translation: “the gospel that God gave us” (2) be about **God**. Alternate translation: “the gospel about God”
+2:9	ezqn		rc://*/ta/man/translate/figs-possession	τὸ εὐαγγέλιον τοῦ Θεοῦ	1	Here, Paul is using the possessive form to describe **the gospel** that relates to **God** (See: the similar phrase in [2:8](../02/08.md)). More specifically, the **gospel** could: (1) come from **God**. Alternate translation: “the gospel that God gave us” (2) be about **God**. Alternate translation: “the gospel about God”
 2:10	re18		rc://*/ta/man/translate/figs-metaphor	ὑμεῖς μάρτυρες καὶ ὁ Θεός, ὡς	1	Here Paul speaks as if he were summoning both the Thessalonians and God as **witnesses** to testify on their behalf before a judge. He means that the both the Thessalonians and God know how he and his fellow workers acted. If it would be helpful in your language, you could use a similar figure of speech or state the meaning plainly. Alternate translation: “You and God can declare how” or “You and God know how”
 2:10	il3e		rc://*/ta/man/translate/figs-doublet	ὡς ὁσίως, καὶ δικαίως, καὶ ἀμέμπτως	1	The terms **piously**, **righteously**, and **blamelessly** mean similar things. Paul is using the three terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with only one or two terms. Alternate translation: “righteously” or “properly and and purely”
-2:11	oug6		rc://*/ta/man/translate/figs-ellipsis	ὡς ἕνα ἕκαστον ὑμῶν, ὡς πατὴρ τέκνα ἑαυτοῦ	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the previous verse if it would be clearer in your language (see [2:10](../02/10.md)). Alternate translation: “how we were with each one of you as a father is with his own children” or “how we treated each one of you as a father treats his own children”
+2:11	oug6		rc://*/ta/man/translate/figs-ellipsis	ὡς ἕνα ἕκαστον ὑμῶν, ὡς πατὴρ τέκνα ἑαυτοῦ	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the previous verse if it would be clearer in your language (See: [2:10](../02/10.md)). Alternate translation: “how we were with each one of you as a father is with his own children” or “how we treated each one of you as a father treats his own children”
 2:11	i58m		rc://*/ta/man/translate/figs-simile	ὡς πατὴρ τέκνα ἑαυτοῦ	1	The point of Paul’s comparison is that Paul and his fellow workers are like fathers who model and instruct proper behavior for their **children**. If it would be helpful in your language, you could make the meaning more explicit. Alternate translation: “as a father teaches and trains his own children” or “we taught and disciplined you as fathers do with their own children”
 2:12	clhg		rc://*/ta/man/translate/figs-explicit	παρακαλοῦντες ὑμᾶς, καὶ παραμυθούμενοι, καὶ μαρτυρόμενοι	1	Here, the words **exhorting**, **encouraging**, and **testifying** describe ways in which Paul and his fellow workers acted like fathers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “by exhorting you and encouraging you and testifying to you”
 2:12	m91e		rc://*/ta/man/translate/figs-doublet	παρακαλοῦντες ὑμᾶς, καὶ παραμυθούμενοι	1	The terms **exhorting** and **encouraging** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “exhorting you”
@@ -135,7 +135,7 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 2:12	vbd2		rc://*/ta/man/translate/figs-hendiadys	εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν	1	Here, the phrase **kingdom and glory** could refer: (1) to two distinct things that God calls his people to participate in. Alternate translation: “into his own kingdom and his own glory” (2) to one thing described with two words connected by **and** (this is called hendiadys). Alternate translation: “into his own glorious kingdom”
 2:13	au3b		rc://*/ta/man/translate/writing-pronouns	καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ Θεῷ ἀδιαλείπτως, ὅτι	1	Here, the word **this** could refer to: (1) what Paul is about to write, which he introduces with the word **that**. Alternate translation: “And here is why we also thank God constantly: it is that” (2) what Paul has already written about how Paul and his fellow workers preached and how the Thessalonians welcomed them. Alternate translation: “And because of those things, we also thank God constantly, that”
 2:13	ruy0		rc://*/ta/man/translate/figs-exclusive	ἡμεῖς & ἡμῶν	1	Here the words **we** and **us** include Paul and his fellow workers but not the Thessalonians, so use the exclusive form of those words in your translation if your language marks that distinction.
-2:13	qy80		rc://*/ta/man/translate/figs-explicit	καὶ ἡμεῖς	1	Here, the word **also** could imply that: (1) Paul and his fellow workers thank God about the Thessalonians like other people do (see [1:8–10](../01/08.md)). Alternate translation: “we too” (2) Paul and his fellow workers are thanking God for additional things about the Thessalonians. Alternate translation: “we yet again”
+2:13	qy80		rc://*/ta/man/translate/figs-explicit	καὶ ἡμεῖς	1	Here, the word **also** could imply that: (1) Paul and his fellow workers thank God about the Thessalonians like other people do (See: [1:8–10](../01/08.md)). Alternate translation: “we too” (2) Paul and his fellow workers are thanking God for additional things about the Thessalonians. Alternate translation: “we yet again”
 2:13	zja7		rc://*/ta/man/translate/figs-hyperbole	ἀδιαλείπτως	1	Paul says **continually** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. See how you translated the similar form in [1:2](../01/02.md). Alternate translation: “extremely often”
 2:13	f6ta		rc://*/ta/man/translate/figs-metonymy	λόγον ἀκοῆς & λόγον ἀνθρώπων & λόγον Θεοῦ	1	In this verse, Paul uses the term **word** to mean a message that is spoken by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the spoken message of hearing … something spoken by men … something spoken by God”
 2:13	ei3j		rc://*/ta/man/translate/figs-possession	λόγον ἀκοῆς παρ’ ἡμῶν τοῦ Θεοῦ	1	Here, Paul is using the possessive form to describe a **word** that he connects with **hearing** and with **God**. He could mean that: (1) the **word** allowed the Thessalonians to hear about **God**. Alternate translation: “the word in which you heard about God from us” (2) the **word** is what the Thessalonians heard from Paul and his fellow workers, and this **word** is about **God**. Alternate translation: “the word which you heard from us about God” (3) the **word** is from **God**, and the Thessalonians heard it from Paul and his fellow workers. Alternate translation: “the word from God which you heard from us“
@@ -157,7 +157,7 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 2:15	wg1t		rc://*/ta/man/translate/figs-explicit	τοὺς προφήτας	1	Here, the phrase **the prophets** refers to the prophets who are mentioned in the Old Testament. These prophets were also Jewish and spoke God’s message to his people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the Jewish prophets” or “God’s prophets”
 2:15	ywwr		rc://*/ta/man/translate/figs-hyperbole	πᾶσιν ἀνθρώποις	1	Paul says **all men** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “to very many men” or “to the majority of men”
 2:15	vfyv		rc://*/ta/man/translate/figs-gendernotations	πᾶσιν ἀνθρώποις	1	Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “to all men and women”
-2:16	u012		rc://*/ta/man/translate/grammar-connect-logic-result	κωλυόντων	1	Here, the word **forbidding** could introduce: (1) a reason why Paul says that the unbelieving Jews are not “pleasing to God” and are “hostile to all men” (see [2:15](../02/15.md)). Alternate translation: “because they forbid” or “which is because they forbid” (2) the means by which the unbelieving Jews act in ways that are not “pleasing to God” and “hostile to all men” (see [2:15](../02/15.md)). Alternate translation: “which they do by forbidding”
+2:16	u012		rc://*/ta/man/translate/grammar-connect-logic-result	κωλυόντων	1	Here, the word **forbidding** could introduce: (1) a reason why Paul says that the unbelieving Jews are not “pleasing to God” and are “hostile to all men” (See: [2:15](../02/15.md)). Alternate translation: “because they forbid” or “which is because they forbid” (2) the means by which the unbelieving Jews act in ways that are not “pleasing to God” and “hostile to all men” (See: [2:15](../02/15.md)). Alternate translation: “which they do by forbidding”
 2:16	fo8c		rc://*/ta/man/translate/figs-explicit	λαλῆσαι	1	Here Paul implies that he speaks the gospel **to the Gentiles**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to speak the gospel”
 2:16	r5fi		rc://*/ta/man/translate/grammar-connect-logic-goal	τοῖς ἔθνεσιν & ἵνα σωθῶσιν	1	Here, the clause **so that they might be saved** expresses the purpose for which Paul and his fellow workers **speak to the Gentiles**. If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “to the Gentiles, which we do so that they might be saved“
 2:16	ceve		rc://*/ta/man/translate/figs-activepassive	σωθῶσιν	1	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. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God might save them”
@@ -192,10 +192,10 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 2:19	wf6q		rc://*/ta/man/translate/grammar-connect-words-phrases	ἢ	3	Here, the word **Or** introduces the correct answer to the question that Paul asked in the first half of the verse. If it would be helpful in your language, you could use a word or phrase that introduces a correct answer, or you could leave **Or** untranslated. Alternate translation: “Indeed,” or “In fact,”
 2:19	h7gh		rc://*/ta/man/translate/figs-explicit	ἔμπροσθεν τοῦ Κυρίου ἡμῶν, Ἰησοῦ	1	Here, the phrase **before our Lord Jesus** implies that Paul, his fellow workers, and the Thessalonians will be examined by **the Lord Jesus**. Paul is confident that Jesus will approve of the Thessalonians, which will give Paul and his fellow workers honor and joy. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “before our Lord Jesus when he examines everyone” or “when we all are judged by the Lord Jesus”
 2:19	mksc		rc://*/ta/man/translate/figs-explicit	ἐν τῇ αὐτοῦ παρουσίᾳ	1	Here, the phrase **his coming** refers to the specific time in the future when Jesus will come back to earth, judge everyone, punish unbelievers, and reward believers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when he comes back to earth” or “at his return to us”
-2:20	l3m0		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** could introduce: (1) a restatement of the point that Paul made in the previous verse (see [2:19](../02/19.md)). Alternate translation: “Yes,” (2) the basis for the point that Paul made in the previous verse (see [2:19](../02/19.md)). Alternate translation: “That is because”
+2:20	l3m0		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** could introduce: (1) a restatement of the point that Paul made in the previous verse (See: [2:19](../02/19.md)). Alternate translation: “Yes,” (2) the basis for the point that Paul made in the previous verse (See: [2:19](../02/19.md)). Alternate translation: “That is because”
 2:20	nlbd		rc://*/ta/man/translate/figs-abstractnouns	ἐστε ἡ δόξα ἡμῶν, καὶ ἡ χαρά	1	If your language does not use abstract nouns for the ideas of **glory** and **joy**, you could express the same ideas in another way. Alternate translation: “cause us to feel glorious and joyful” or “glorify us and make us happy”
-3:intro	j379				0	# 1 Thessalonians 3 General Notes\n\n## Structure and Formatting\n\n1. Timothy’s Visit (3:1–5)\n      * Apostolic concern (3:1–2)\n      * Apostolic encouragement (3:3–5)\n2. Timothy’s Report (3:6–13)\n      * Good news (3:6–10)\n      * Apostolic prayer (3:11–13)\n\nThe first part of this chapter recounts Timothy’s visit to Thessalonica. The second part tells about his report to Paul and Silvanus at Athens. Lastly, the apostles offer a prayer on behalf of the Thessalonians.\n\n## Special Concepts in this Chapter\n\n### Timothy’s return to Paul\n\nAfter Paul, Timothy, and Silvanus left Thessalonica, they visited a city named Berea. Then, they visited a city named Athens. In [3:1](../03/01.md), Paul mentions that he and Silvanus stayed in Athens and sent Timothy to visit the Thessalonians. Eventually, Paul left Athens and went to Corinth. While he was in Corinth, Timothy returned from visiting the Thessalonians (see [Acts 18:1–5](../act/18/01.md)). In this chapter, Paul explains how happy he and his fellow workers became when they heard good news from Timothy about the Thessalonians. In fact, Timothy’s return to Paul is the reason why Paul wrote this letter.\n\n### Afflictions\n\nThroughout this chapter, Paul refers to how he, his fellow workers, and other believers (including the Thessalonians) are or will experience afflictions. When Paul and his fellow workers visited Thessalonica and a nearby town named Berea, some other Jewish people tried to hurt them and have them arrested. These people also persecuted anyone who believed the gospel. You can read about these afflictions in [Acts 17:1–15](../act/17/01.md). Make sure that your translation clearly indicates this kind of persecution.\n\n### Paul’s prayer\n\nIn [3:11–13](../03/11.md), Paul includes a prayer that God would enable him and his fellow workers to visit the Thessalonians and that God would strengthen and bless the Thessalonians. Paul refers to God in the third person in this prayer, which was a common practice for this kind of prayer. Consider how you might include a prayer to God within a letter in your culture. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### “We” and “You”\n\nIn this chapter, unless a note specifies otherwise, the words “we,” “us,” and “our” always refer to Paul and his fellow workers, particularly Silvanus and Timothy, and do not include the Thessalonians. Also, in this chapter, the words “you” and “your” are always plural. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-yousingular]])
-3:1	zvgz		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	Here, the word **Therefore** introduces an inference or result based on what Paul said in the previous verses about how he and his fellow workers desired to visit the Thessalonians (see [2:17–20](../02/17.md)). If it would be helpful in your language, you could use a word or phrase that introduces an inference or result. Alternate translation: “As a result of that” or “Because of that”
+3:intro	j379				0	# 1 Thessalonians 3 General Notes\n\n## Structure and Formatting\n\n1. Timothy’s Visit (3:1–5)\n      * Apostolic concern (3:1–2)\n      * Apostolic encouragement (3:3–5)\n2. Timothy’s Report (3:6–13)\n      * Good news (3:6–10)\n      * Apostolic prayer (3:11–13)\n\nThe first part of this chapter recounts Timothy’s visit to Thessalonica. The second part tells about his report to Paul and Silvanus at Athens. Lastly, the apostles offer a prayer on behalf of the Thessalonians.\n\n## Special Concepts in this Chapter\n\n### Timothy’s return to Paul\n\nAfter Paul, Timothy, and Silvanus left Thessalonica, they visited a city named Berea. Then, they visited a city named Athens. In [3:1](../03/01.md), Paul mentions that he and Silvanus stayed in Athens and sent Timothy to visit the Thessalonians. Eventually, Paul left Athens and went to Corinth. While he was in Corinth, Timothy returned from visiting the Thessalonians (See: [Acts 18:1–5](../act/18/01.md)). In this chapter, Paul explains how happy he and his fellow workers became when they heard good news from Timothy about the Thessalonians. In fact, Timothy’s return to Paul is the reason why Paul wrote this letter.\n\n### Afflictions\n\nThroughout this chapter, Paul refers to how he, his fellow workers, and other believers (including the Thessalonians) are or will experience afflictions. When Paul and his fellow workers visited Thessalonica and a nearby town named Berea, some other Jewish people tried to hurt them and have them arrested. These people also persecuted anyone who believed the gospel. You can read about these afflictions in [Acts 17:1–15](../act/17/01.md). Make sure that your translation clearly indicates this kind of persecution.\n\n### Paul’s prayer\n\nIn [3:11–13](../03/11.md), Paul includes a prayer that God would enable him and his fellow workers to visit the Thessalonians and that God would strengthen and bless the Thessalonians. Paul refers to God in the third person in this prayer, which was a common practice for this kind of prayer. Consider how you might include a prayer to God within a letter in your culture. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### “We” and “You”\n\nIn this chapter, unless a note specifies otherwise, the words “we,” “us,” and “our” always refer to Paul and his fellow workers, particularly Silvanus and Timothy, and do not include the Thessalonians. Also, in this chapter, the words “you” and “your” are always plural. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-yousingular]])
+3:1	zvgz		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	Here, the word **Therefore** introduces an inference or result based on what Paul said in the previous verses about how he and his fellow workers desired to visit the Thessalonians (See: [2:17–20](../02/17.md)). If it would be helpful in your language, you could use a word or phrase that introduces an inference or result. Alternate translation: “As a result of that” or “Because of that”
 3:1	fqe3		rc://*/ta/man/translate/grammar-connect-logic-result	στέγοντες	1	Here, the word **enduring** could introduce: (1) the reason why Paul and his fellow workers **thought it good to be left behind**. Alternate translation: “since we could endure it” (2) the time when Paul and his fellow workers **thought it good to be left behind**. Alternate translation: “when we could endure it”
 3:1	amxf		rc://*/ta/man/translate/figs-explicit	μηκέτι στέγοντες	1	Here Paul implies that he and his fellow workers could no longer endure being separated from the Thessalonians and longing to see them. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “enduring our separation from you no longer” or “no longer enduring how we long to see you”
 3:1	n47x		rc://*/ta/man/translate/figs-exclusive	μηκέτι στέγοντες, ηὐδοκήσαμεν καταλειφθῆναι	1	Here Paul could be saying that: (1) Paul, Silvanus, and Timothy could endure no longer and together decided that Paul and Silvanus should stay in Athens. Alternate translation: “enduring it no longer, Silvanus, Timothy, and I thought it good that Silvanus and I should be left behind” (2) Paul, Silvanus, and Timothy could endure no longer and together decided that Paul should stay in Athens by himself. Alternate translation: “enduring it no longer, Silvanus, Timothy, and I though it good that I should be left behind” (3) only Paul could endure no longer and himself decided that he should stay in Athens by himself. In this case, Paul uses the plural form to refer to himself only. Alternate translation: “enduring it no longer, I thought it good that I should be left behind” (4) Paul and Silvanus could endure no longer and together decided that they should stay in Athens. Alternate translation: “enduring it no longer, Silvanus and I thought it good to be left behind”
@@ -210,7 +210,7 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 3:2	pqif		rc://*/ta/man/translate/figs-possession	τῷ εὐαγγελίῳ τοῦ Χριστοῦ	1	Here, Paul is using the possessive form to describe a **gospel** that could be: (1) about **Christ**. Alternate translation: “the gospel about Christ” (2) be from **Christ**. Alternate translation: “the gospel from Christ”
 3:2	maoe		rc://*/ta/man/translate/figs-metaphor	στηρίξαι	1	Here, Paul is speaking of Timothy supporting or helping the Thessalonians in their faith as if he were making them stronger. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “help”
 3:2	pizt		rc://*/ta/man/translate/figs-abstractnouns	τῆς πίστεως ὑμῶν	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “how you believe”
-3:3	o4w8		rc://*/ta/man/translate/grammar-connect-logic-goal	τὸ μηδένα σαίνεσθαι	1	Here, the word **that** could introduce: (1) another purpose for which Paul sent Timothy to the Thessalonians to strengthen and comfort them (see [3:2](../03/02.md)). Alternate translation: “in order that no one would be disturbed” (2) what Timothy strengthened and comforted the Thessalonians about. Alternate translation: “showing you that no one should be disturbed” or “that is, that no one be disturbed”
+3:3	o4w8		rc://*/ta/man/translate/grammar-connect-logic-goal	τὸ μηδένα σαίνεσθαι	1	Here, the word **that** could introduce: (1) another purpose for which Paul sent Timothy to the Thessalonians to strengthen and comfort them (See: [3:2](../03/02.md)). Alternate translation: “in order that no one would be disturbed” (2) what Timothy strengthened and comforted the Thessalonians about. Alternate translation: “showing you that no one should be disturbed” or “that is, that no one be disturbed”
 3:3	v8q7		rc://*/ta/man/translate/figs-activepassive	μηδένα σαίνεσθαι ἐν ταῖς θλίψεσιν ταύταις	1	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: “these afflictions disturb no one”
 3:3	u7vo		rc://*/ta/man/translate/figs-abstractnouns	ἐν ταῖς θλίψεσιν ταύταις	1	If your language does not use an abstract noun for the idea of **afflictions**, you could express the same idea in another way. Alternate translation: “by being afflicted” or “by how we are afflicted”
 3:3	s8s2		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an explanation for why the Thessalonians should not **be disturbed**. If it would be helpful in your language, you could use a word or phrase that introduces an explanation for a claim. Alternate translation: “Indeed,” or “You should not be disturbed because”
@@ -218,12 +218,12 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 3:3	cdaa		rc://*/ta/man/translate/writing-pronouns	εἰς τοῦτο	1	The pronoun **this** refers to experiencing the **afflictions** that Paul has mentioned. If this is not clear for your readers, you could refer to the **afflictions** more explicitly. Alternate translation: “for suffering these afflictions”
 3:3	rkx9		rc://*/ta/man/translate/figs-activepassive	κείμεθα	1	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. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God has appointed us”
 3:3	gla7		rc://*/ta/man/translate/figs-exclusive	κείμεθα	1	By **we**, Paul includes himself, his fellow workers, and the Thessalonians, so use the inclusive form of that word in your translation if your language marks that distinction.
-3:4	w95u		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ γὰρ	1	Here, the phrase **For also** introduces a reason why the Thessalonians should “know” that believers are appointed to be afflicted (see [3:3](../03/03.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for a claim. Alternate translation: “You should know that because” or “In fact,”
+3:4	w95u		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ γὰρ	1	Here, the phrase **For also** introduces a reason why the Thessalonians should “know” that believers are appointed to be afflicted (See: [3:3](../03/03.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for a claim. Alternate translation: “You should know that because” or “In fact,”
 3:4	wo6q		rc://*/ta/man/translate/figs-exclusive	πρὸς ὑμᾶς ἦμεν, προελέγομεν ὑμῖν ὅτι μέλλομεν	1	Here, the word **we** in the clauses **we were with you** and **we were telling you** only includes Paul and his fellow workers. It does not include the Thessalonians. However, the word **we** in the clause **we are about to suffer affliction** does include the Thessalonians. Make sure that this is clear if your language marks these distinctions.
 3:4	wuco		rc://*/ta/man/translate/figs-quotations	προελέγομεν ὑμῖν ὅτι μέλλομεν θλίβεσθαι, καθὼς	1	It may be more natural in your language to have a direct quotation here. Alternate translation: “we were telling you in advance, ‘We are about to be afflicted,’ just as”
 3:4	nm1l		rc://*/ta/man/translate/figs-activepassive	μέλλομεν θλίβεσθαι	1	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. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “people are about to afflict us”
 3:4	qqri		rc://*/ta/man/translate/figs-explicit	ἐγένετο καὶ οἴδατε	1	Here Paul means that what he and his fellow workers told the Thessalonians would happen did indeed happen, and the Thessalonians know it. If it would be helpful in your language, you could make it more explicit that the Thessalonians **know** that the afflictions **happened**. Alternate translation: “it happened, which you know”
-3:5	tj4e		rc://*/ta/man/translate/writing-pronouns	διὰ τοῦτο κἀγὼ μηκέτι στέγων, ἔπεμψα	1	Here, the word **this** could refer to: (1) what Paul said in the previous verse about how the believers have experienced affliction (see [3:4](../03/04.md)). Alternate translation: “Because of those afflictions, I also, no longer enduring it, sent” (2) what Paul says in this verse about how he could no longer endure. Alternate translation: “Because I could no longer endure it, I also sent”
+3:5	tj4e		rc://*/ta/man/translate/writing-pronouns	διὰ τοῦτο κἀγὼ μηκέτι στέγων, ἔπεμψα	1	Here, the word **this** could refer to: (1) what Paul said in the previous verse about how the believers have experienced affliction (See: [3:4](../03/04.md)). Alternate translation: “Because of those afflictions, I also, no longer enduring it, sent” (2) what Paul says in this verse about how he could no longer endure. Alternate translation: “Because I could no longer endure it, I also sent”
 3:5	o9ep		rc://*/ta/man/translate/grammar-connect-logic-result	μηκέτι στέγων	1	Here, much as in [3:1](../03/01.md), the word **enduring** could introduce: (1) the reason why Paul **sent** Timothy. Alternate translation: “since I could no longer endure it” (2) the time when Paul **sent** Timothy. Alternate translation: “when I could no longer endure it”
 3:5	st3d		rc://*/ta/man/translate/figs-explicit	μηκέτι στέγων	1	Here, much as in [3:1](../03/01.md) Paul implies that he could no longer endure being separated from the Thessalonians and not knowing how they were doing. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “enduring my separation from you no longer” or “no longer enduring how I long to see you”
 3:5	zn36		rc://*/ta/man/translate/figs-explicit	ἔπεμψα	1	Here Paul implies that he **sent** Timothy to the Thessalonians. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “sent Timothy to you”
@@ -247,7 +247,7 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 3:7	grk5		rc://*/ta/man/translate/figs-explicit	ἐφ’ ὑμῖν	1	Here, the phrase **about you** could identify: (1) what Paul and his fellow workers are **encouraged** about. Alternate translation: “concerning you” (2) the reason why Paul and his fellow workers are **encouraged**. Alternate translation: “because of you”
 3:7	csz7		rc://*/ta/man/translate/figs-doublet	ἐπὶ πάσῃ τῇ ἀνάγκῃ καὶ θλίψει ἡμῶν	1	The terms **distress** and **affliction** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “in all our affliction” or “in all our troubles“
 3:7	e96u		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ πάσῃ τῇ ἀνάγκῃ καὶ θλίψει ἡμῶν, διὰ τῆς ὑμῶν πίστεως	1	If your language does not use abstract nouns for the ideas of **distress**, **affliction**, and **faith**, you could express the same ideas in another way. Alternate translation: “whenever we were distressed and afflicted, through how you believe”
-3:8	m2rq		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	Here, the word **For** introduces a reason why what Paul said in the previous verse about being encouraged is true (see [3:7](../03/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a previous claim. Alternate translation: “That is because” or “That happened because”
+3:8	m2rq		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	Here, the word **For** introduces a reason why what Paul said in the previous verse about being encouraged is true (See: [3:7](../03/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a previous claim. Alternate translation: “That is because” or “That happened because”
 3:8	utk3		rc://*/ta/man/translate/figs-infostructure	νῦν ζῶμεν, ἐὰν ὑμεῖς στήκετε ἐν Κυρίῳ	1	If it would be helpful in your language, you could reverse the order of these phrases, since the second phrase gives the basis for the first phrase. Alternate translation: “if you yourselves stand firm in the Lord, now we live”
 3:8	tcv6		rc://*/ta/man/translate/figs-explicit	νῦν	1	Here, the word **now** could refer to: (1) the time when Paul and his fellow workers **live**. Alternate translation: “presently” or “at this moment” (2) the result of how the Thessalonians **stand firm**. Alternate translation: “as a result” or “then”
 3:8	y1vb		rc://*/ta/man/translate/figs-metaphor	ζῶμεν	1	Here, the phrase **we live** means that Paul and his fellow workers are refreshed and able to enjoy their lives. Paul does not mean that they were dead or about to die and are now alive again. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “we can really live” or “we are refreshed”
@@ -279,7 +279,7 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 3:12	o80n		rc://*/ta/man/translate/figs-abstractnouns	τῇ ἀγάπῃ εἰς ἀλλήλους, καὶ εἰς πάντας	1	If your language does not use an abstract noun for the idea of **love**, you could express the same idea in another way. Alternate translation: “in how you love one another and all”
 3:12	gyy3		rc://*/ta/man/translate/figs-nominaladj	εἰς πάντας	1	Paul is using the adjective **all** as a noun to refer to all people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “for all humans”
 3:12	dm6c		rc://*/ta/man/translate/figs-ellipsis	καὶ ἡμεῖς εἰς ὑμᾶς	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “we also increase and abound in love toward you”
-3:13	taws		rc://*/ta/man/translate/grammar-connect-logic-goal	εἰς τὸ στηρίξαι	1	Here the phrase **to strengthen** introduces the purpose for which Paul prays that the Lord will make the Thessalonians increase in love (see [3:12](../03/12.md)). If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “in order that he might strengthen” or “and I pray those things so that he might strengthen”
+3:13	taws		rc://*/ta/man/translate/grammar-connect-logic-goal	εἰς τὸ στηρίξαι	1	Here the phrase **to strengthen** introduces the purpose for which Paul prays that the Lord will make the Thessalonians increase in love (See: [3:12](../03/12.md)). If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “in order that he might strengthen” or “and I pray those things so that he might strengthen”
 3:13	ly21		rc://*/ta/man/translate/figs-metaphor	εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας	1	Here Paul speaks of the Thessalonians becoming spiritually stronger as if their **hearts** were being strengthened. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to strengthen you spiritually” or “to make you stronger on the inside”
 3:13	wb3l		rc://*/ta/man/translate/figs-ellipsis	ὑμῶν τὰς καρδίας, ἀμέμπτους	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply words such as “so that they will be” if it would be clearer in your language. Alternate translation: “your hearts so that they will be blameless” or “your hearts so that you will be blameless”
 3:13	ms8t		rc://*/ta/man/translate/figs-abstractnouns	ἐν ἁγιωσύνῃ	1	If your language does not use an abstract noun for the idea of **holiness**, you could express the same idea in another way. Alternate translation: “in how holy you are”
@@ -298,28 +298,28 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 4:1	ckii		rc://*/ta/man/translate/figs-hendiadys	περιπατεῖν καὶ ἀρέσκειν Θεῷ	1	Here, **to walk and to please** expresses a single idea by using two words connected with **and**. The word **please** describes the way in which the Thessalonian church should **walk**. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “to walk in a way that is pleasing to God” or “to walk so that you please God”
 4:1	q937		rc://*/ta/man/translate/grammar-connect-words-phrases	ἵνα	1	Here, the word **that** could introduce: (1) what it is that Paul and his fellow workers **ask and exhort** the Thessalonians to do. Alternate translation: “we ask that” (2) the purpose for which Paul  and his fellow workers **ask and exhort** the Thessalonians. Alternate translation: “in order that”
 4:1	e3cd		rc://*/ta/man/translate/figs-explicit	περισσεύητε μᾶλλον	1	Here Paul implies that he and his fellow workers want the Thessalonians to **abound even more** in pleasing God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “you might abound even more in doing what is pleasing to God”
-4:2	ebjm		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what Paul said in the previous verse about how the Thessalonians received instructions from Paul and his fellow workers (see [4:1](../04/01.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “In fact,”
+4:2	ebjm		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what Paul said in the previous verse about how the Thessalonians received instructions from Paul and his fellow workers (See: [4:1](../04/01.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “In fact,”
 4:2	oyu3		rc://*/ta/man/translate/figs-explicit	ἐδώκαμεν ὑμῖν	1	Here Paul refers to what he and his fellow workers told the Thessalonians when they first visited them. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “we, when we were with you, gave you”
 4:2	vg16		rc://*/ta/man/translate/figs-explicit	διὰ τοῦ Κυρίου Ἰησοῦ	1	Here, the phrase **through the Lord Jesus** indicates that Paul and his fellow workers said what **the Lord Jesus** wanted them to say. In other words, they spoke with the authority of **the Lord Jesus**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as we spoke what the Lord Jesus wanted” or “by the authority of the Lord Jesus”
-4:3	lit4		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** introduces specific examples of the “commands” that Paul and his fellow workers gave to the Thessalonians (see [4:2](../04/02.md)). If it would be helpful in your language, you could use a word or phrase that introduces specific examples, or you could leave **For** untranslated. Alternate translation: “Specifically” or “For example, we told you that”
+4:3	lit4		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** introduces specific examples of the “commands” that Paul and his fellow workers gave to the Thessalonians (See: [4:2](../04/02.md)). If it would be helpful in your language, you could use a word or phrase that introduces specific examples, or you could leave **For** untranslated. Alternate translation: “Specifically” or “For example, we told you that”
 4:3	idjo		rc://*/ta/man/translate/writing-pronouns	τοῦτο & ἐστιν θέλημα τοῦ Θεοῦ, ὁ ἁγιασμὸς ὑμῶν	1	Here, the word **this** refers to the phrase **your sanctification**. Paul uses this form to emphasize **sanctification**. If it would be helpful in your language, you could express the idea in another way that emphasizes **sanctification**. Alternate translation: “your sanctification is the will of God” or “the will of God is your sanctification”
 4:3	ycsw		rc://*/ta/man/translate/figs-abstractnouns	θέλημα τοῦ Θεοῦ, ὁ ἁγιασμὸς ὑμῶν,	1	If your language does not use abstract nouns for the ideas of **will** and **sanctification**, you could express the same ideas in another way. Alternate translation: “what God wants, that you become holy”
 4:3	lgac		rc://*/ta/man/translate/figs-explicit	ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς	1	Here, the phrase **that you keep yourselves** introduces an explanation of what Paul means when he uses the word **sanctification**. This explanation continues in [4:4–6](../04/04.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “your sanctification, that is, that you keep yourselves”
 4:3	uuu4			ἀπέχεσθαι ὑμᾶς ἀπὸ	1	Alternate translation: “that you stay away from” or “that you avoid”
 4:3	o59a		rc://*/ta/man/translate/figs-abstractnouns	τῆς πορνείας	1	If your language does not use an abstract noun for the idea of **immorality**, you could express the same idea in another way. Alternate translation: “doing what is sexually immoral” or “acting in sexually immoral ways”
-4:4	s4yl		rc://*/ta/man/translate/figs-explicit	εἰδέναι ἕκαστον ὑμῶν	1	Here, the phrase **that each of you knows** could: (1) give another example of what “sanctification” means (see [4:3](../04/03.md)). Alternate translation: “and that each of you knows” (2) describe more specifically what it means to avoid “sexual immorality” (see [4:3](../04/03.md)). Alternate translation: “more specifically, that each of you knows”
+4:4	s4yl		rc://*/ta/man/translate/figs-explicit	εἰδέναι ἕκαστον ὑμῶν	1	Here, the phrase **that each of you knows** could: (1) give another example of what “sanctification” means (See: [4:3](../04/03.md)). Alternate translation: “and that each of you knows” (2) describe more specifically what it means to avoid “sexual immorality” (See: [4:3](../04/03.md)). Alternate translation: “more specifically, that each of you knows”
 4:4	vhbp		rc://*/ta/man/translate/figs-explicit	εἰδέναι ἕκαστον ὑμῶν & κτᾶσθαι	1	Here, the word **knows** could refer specifically to: (1) learning how to do something. Alternate translation: “that each of you learns to possess” (2) understanding something. Alternate translation: “that each of you understands how to possess”
 4:4	arkf		rc://*/ta/man/translate/figs-euphemism	τὸ ἑαυτοῦ σκεῦος, κτᾶσθαι	1	Here, the word **vessel** could refer to: (1) a person’s sexual organ. This is a euphemism. Alternate translation: “to possess his own sexual organ” (2) a man’s wife. This is a metaphor. Alternate translation: “to possess his own wife”
-4:4	f4ux		rc://*/ta/man/translate/figs-metaphor	τὸ ἑαυτοῦ σκεῦος, κτᾶσθαι	1	The meaning of the verb **possess** depends on what the word **vessel** means (see the previous note): (1) If the word **vessel** refers to the body or more specifically to the sexual organ, the word **possess** refers to people having control over their bodies. Alternate translation: “to exercise control over his sexual organs” or “to exercise sexual self-control” (2) If the word **vessel** refers to a wife, the word **possess** could refer to a man having sex with his wife. Alternate translation: “to have sexual relations with his wife” (3) If the word **vessel** refers to a wife, the word **possess** could refer to a man marrying a woman. Alternate translation: “to marry a wife”
-4:4	fpyv		rc://*/ta/man/translate/figs-gendernotations	τὸ ἑαυτοῦ σκεῦος	1	The referent of the word **his** depends on what the word **vessel** means (see the previous two notes): (1) If the word **vessel** refers to a person’s sexual organ, Paul is using the word **his** in a generic sense that includes both men and women. Alternate translation: “his or her own vessel” (2) If the word **vessel** refers to a wife, Paul is using the word **his** to refer only to men and not to women. Alternate translation: “the vessel that is his”
+4:4	f4ux		rc://*/ta/man/translate/figs-metaphor	τὸ ἑαυτοῦ σκεῦος, κτᾶσθαι	1	The meaning of the verb **possess** depends on what the word **vessel** means (See: the previous note): (1) If the word **vessel** refers to the body or more specifically to the sexual organ, the word **possess** refers to people having control over their bodies. Alternate translation: “to exercise control over his sexual organs” or “to exercise sexual self-control” (2) If the word **vessel** refers to a wife, the word **possess** could refer to a man having sex with his wife. Alternate translation: “to have sexual relations with his wife” (3) If the word **vessel** refers to a wife, the word **possess** could refer to a man marrying a woman. Alternate translation: “to marry a wife”
+4:4	fpyv		rc://*/ta/man/translate/figs-gendernotations	τὸ ἑαυτοῦ σκεῦος	1	The referent of the word **his** depends on what the word **vessel** means (See: the previous two notes): (1) If the word **vessel** refers to a person’s sexual organ, Paul is using the word **his** in a generic sense that includes both men and women. Alternate translation: “his or her own vessel” (2) If the word **vessel** refers to a wife, Paul is using the word **his** to refer only to men and not to women. Alternate translation: “the vessel that is his”
 4:4	ihqe		rc://*/ta/man/translate/figs-abstractnouns	ἐν ἁγιασμῷ καὶ τιμῇ	1	If your language does not use abstract nouns for the ideas of **sanctification** and **honor**, you could express the same ideas in another way. Alternate translation: “in holy and honorable ways”
-4:5	y9g2		rc://*/ta/man/translate/grammar-connect-logic-contrast	μὴ ἐν πάθει ἐπιθυμίας	1	Here, **not in the passion of lust** contrasts with the previous phrase “in holiness and honor” (see: [4:4](../04/04.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “and in contrast, not in the passion of lust”
+4:5	y9g2		rc://*/ta/man/translate/grammar-connect-logic-contrast	μὴ ἐν πάθει ἐπιθυμίας	1	Here, **not in the passion of lust** contrasts with the previous phrase “in holiness and honor” (See: [4:4](../04/04.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “and in contrast, not in the passion of lust”
 4:5	utvd		rc://*/ta/man/translate/figs-abstractnouns	μὴ ἐν πάθει ἐπιθυμίας	1	If your language does not use abstract nouns for the ideas of **passion** and **lust**, you could express the same ideas in another way. Alternate translation: “not passionately lusting”
 4:5	vjej		rc://*/ta/man/translate/figs-possession	πάθει ἐπιθυμίας	1	Here, Paul is using the possessive form to connect **passion** and **lust**. More specifically, he could be referring to: (1) **passion** that is characterized by **lust**. Alternate translation: “lustful passion” 2) **lust** that is characterized by **passion**. Alternate translation: “passionate lust”
 4:5	nrmz		rc://*/ta/man/translate/figs-ellipsis	καθάπερ καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν Θεόν	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply words such as “behave” or “act” if it would be clearer in your language. Alternate translation: “just as also the Gentiles behave, the ones not knowing God” or “just as also the Gentiles, the ones not knowing God, act”
 4:5	w03g		rc://*/ta/man/translate/figs-distinguish	τὰ ἔθνη τὰ μὴ εἰδότα τὸν Θεόν	1	Here Paul is distinguishing from **Gentiles** who do not know God from Gentiles who do know God. Be sure that this distinction is clear in your translation. Alternate translation: “the Gentiles, specifically the ones not knowing God” or “all the Gentiles who do not know God”
 4:5	lbvc		rc://*/ta/man/translate/figs-idiom	τὰ μὴ εἰδότα τὸν Θεόν	1	Here, the phrase **not knowing God** means that these **Gentiles** do not listen to, trust in, or obey God. It does not mean that they do not know about God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones not listening to God” or “the ones not obeying God”
-4:6	ho6h		rc://*/ta/man/translate/grammar-connect-logic-goal	τὸ μὴ ὑπερβαίνειν	1	Here, the phrase **not to transgress** could introduce: (1) the purpose of what Paul has said in [4:3–5](../04/03.md) about abstaining from sexual immorality. Alternate translation: “in order not to transgress” (2) another example of what “sanctification” means (see [4:3](../04/03.md)). Alternate translation: “and that each of you does not transgress” (3) another description of what it means to avoid “sexual immorality” (see [4:3](../04/03.md)). Alternate translation: “that each of you does not transgress”
+4:6	ho6h		rc://*/ta/man/translate/grammar-connect-logic-goal	τὸ μὴ ὑπερβαίνειν	1	Here, the phrase **not to transgress** could introduce: (1) the purpose of what Paul has said in [4:3–5](../04/03.md) about abstaining from sexual immorality. Alternate translation: “in order not to transgress” (2) another example of what “sanctification” means (See: [4:3](../04/03.md)). Alternate translation: “and that each of you does not transgress” (3) another description of what it means to avoid “sexual immorality” (See: [4:3](../04/03.md)). Alternate translation: “that each of you does not transgress”
 4:6	wmb6		rc://*/ta/man/translate/figs-hendiadys	ὑπερβαίνειν καὶ πλεονεκτεῖν	1	The two terms **transgress** and **take advantage of** work together to express a single idea. The phrase **take advantage of** tells how a person might **transgress**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “transgress through taking advantage of” or “transgress, taking advantage of”
 4:6	yudl		rc://*/ta/man/translate/figs-metaphor	τὸν ἀδελφὸν αὐτοῦ	1	Paul is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his believing friend”
 4:6	knir		rc://*/ta/man/translate/figs-gendernotations	τὸν ἀδελφὸν αὐτοῦ	1	Here Paul could be using the masculine form **his brother** to refer to: (1) specific fellow believers, whether men or women. Alternate translation: “any brother or sister” or “his or her brother or sister” (2) specific male believers, specifically men in charge of families. Alternate translation: “any brother in charge of a family”
@@ -328,7 +328,7 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 4:6	ax3k		rc://*/ta/man/translate/writing-pronouns	πάντων τούτων	1	Here, the phrase **all these things** refers to the sinful sexual behaviors that Paul has mentioned. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “all these sexually immoral behaviors” or “every sexual sin”
 4:6	d1ip		rc://*/ta/man/translate/figs-explicit	καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα	1	Here Paul refers to what he and his fellow workers told the Thessalonians when they visited them. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “just as we also we also said before to you and testified when we visited you”
 4:6	ix4p		rc://*/ta/man/translate/figs-doublet	καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα	1	The terms **said before** and **testified** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “we also solemnly warned you before” or “we also already testified to you”
-4:7	v3np		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a reason or basis for what Paul has said about avoiding sexual immorality (see [4:3–6](../04/03.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis. Alternate translation: “All that is important because”
+4:7	v3np		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a reason or basis for what Paul has said about avoiding sexual immorality (See: [4:3–6](../04/03.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis. Alternate translation: “All that is important because”
 4:7	q4tj		rc://*/ta/man/translate/figs-exclusive	ἡμᾶς	1	Here, the word **us** includes Paul, his fellow workers, and the Thessalonians. Your language may require you to mark this form.
 4:7	qx6y		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ ἀκαθαρσίᾳ, ἀλλ’ ἐν ἁγιασμῷ	1	If your language does not use abstract nouns for the ideas of **uncleanness** and **sanctification**, you could express the same ideas in another way. Alternate translation: “to be unclean, but to be sanctified” or “to act in unclean ways, but in holy ways”
 4:7	qli0		rc://*/ta/man/translate/figs-ellipsis	ἀλλ’ ἐν ἁγιασμῷ	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but he called us in sanctification”
@@ -346,8 +346,8 @@ front:intro	jp2y				0	# Introduction to 1 Thessalonians\n\n## Part 1: General In
 4:9	fyqe		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why Paul and his fellow workers do not need **to write** to the Thessalonians. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “since”
 4:9	ctiq		rc://*/ta/man/translate/figs-activepassive	αὐτοὶ & ὑμεῖς θεοδίδακτοί ἐστε	1	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: “God has taught you yourselves”
 4:9	zroq		rc://*/ta/man/translate/figs-rpronouns	αὐτοὶ & ὑμεῖς & ἐστε	1	Here, the word translated **yourselves** emphasizes **you**. Consider using a natural way to emphasize **you** in your language. Alternate translation: “you indeed are” or “as for you, you are”
-4:10	dec9		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ γὰρ ποιεῖτε	1	Here, the phrase **For also** introduces another reason why Paul and his fellow workers do not need to write to the Thessalonians (see [4:9](../04/09.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “Again, we do not need to write to you about this, since you do” or “Even more, you do”
-4:10	hg7a		rc://*/ta/man/translate/writing-pronouns	ποιεῖτε αὐτὸ	1	Here, the word **it** refers to “brotherly love” (see [4:9](../04/09.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “you show brotherly love”
+4:10	dec9		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ γὰρ ποιεῖτε	1	Here, the phrase **For also** introduces another reason why Paul and his fellow workers do not need to write to the Thessalonians (See: [4:9](../04/09.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “Again, we do not need to write to you about this, since you do” or “Even more, you do”
+4:10	hg7a		rc://*/ta/man/translate/writing-pronouns	ποιεῖτε αὐτὸ	1	Here, the word **it** refers to “brotherly love” (See: [4:9](../04/09.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “you show brotherly love”
 4:10	gxfa		rc://*/ta/man/translate/figs-metaphor	πάντας τοὺς ἀδελφοὺς & ἀδελφοί	1	Paul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all the believers … believing friends”
 4:10	lxpc		rc://*/ta/man/translate/figs-gendernotations	πάντας τοὺς ἀδελφοὺς & ἀδελφοί	1	Although the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this. Alternate translation: “all the brothers and sisters … brothers and sisters”
 4:10	u3fl		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a slight contrast between what the Thessalonians are doing and how Paul wants them to do it **even more**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “Now” or “Yet”
diff --git a/tn_1TI.tsv b/tn_1TI.tsv
index 1cbe6bdb6c..ac79e3e1b0 100644
--- a/tn_1TI.tsv
+++ b/tn_1TI.tsv
@@ -127,7 +127,7 @@ front:intro	wy83				0	# Introduction to 1 Timothy\n\n## Part 1: General Introduc
 2:14	t221		rc://*/ta/man/translate/figs-abstractnouns	ἐν παραβάσει γέγονεν	1	If it would be helpful in your language, you could express the abstract noun **transgression** by stating the ideas behind it with a verbal phrase. Alternate translations: “began to sin” or “began to disobey God”
 2:15	krx4		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Paul uses the word **But** to indicate that this sentence provides a contrast to the previous sentence.
 2:15	t222			σωθήσεται	1	Here, **she** likely refers to Eve, mentioned in the preceding verse, and whom Paul describes as “the woman.” Later in the sentence, **they** refers to women in general. To show how Paul shifts the topic from Eve, a representative woman, to all women, the word **she** could be translated here as “women.”
-2:15	u8iv			σωθήσεται & διὰ τῆς τεκνογονίας	1	This could mean: (1) people thought that women would be condemned because of Eve’s sin and punished even more than with the pain of childbearing (see Genesis 3:16), or they may have thought that a woman who believed in Jesus was no longer under the punishment that God gave in Genesis 3:16. Since the Greek word translated **through** can also mean “with” or “while,” Paul may be saying here that women continue to have the punishment of pain in childbirth but will be saved from additional punishment as long as they have faith in Jesus. Alternate translation: “God will save women, although they do have to endure childbirth” (2) the women of the church in Ephesus were being led away from faith in Jesus by the false teachers (see 2 Timothy 3:6), so Paul is recommending that they focus on raising their families rather than listening to (or participating in) the “foolish talk” (1:6). Alternate translation: “God will save women as they attend to their families” (3) a reference to the birth of Jesus as a human child to be the Savior. Alternate translation: “God will save women through Jesus, who was born as a child”
+2:15	u8iv			σωθήσεται & διὰ τῆς τεκνογονίας	1	This could mean: (1) people thought that women would be condemned because of Eve’s sin and punished even more than with the pain of childbearing (See: Genesis 3:16), or they may have thought that a woman who believed in Jesus was no longer under the punishment that God gave in Genesis 3:16. Since the Greek word translated **through** can also mean “with” or “while,” Paul may be saying here that women continue to have the punishment of pain in childbirth but will be saved from additional punishment as long as they have faith in Jesus. Alternate translation: “God will save women, although they do have to endure childbirth” (2) the women of the church in Ephesus were being led away from faith in Jesus by the false teachers (See: 2 Timothy 3:6), so Paul is recommending that they focus on raising their families rather than listening to (or participating in) the “foolish talk” (1:6). Alternate translation: “God will save women as they attend to their families” (3) a reference to the birth of Jesus as a human child to be the Savior. Alternate translation: “God will save women through Jesus, who was born as a child”
 2:15	i0ap		rc://*/ta/man/translate/figs-synecdoche	διὰ τῆς τεκνογονίας	1	If option number 2 from the previous note is correct, then Paul is referring to all of the aspects of motherhood by mentioning the beginning part of it: **childbearing**. Alternate translation: “as they attend to their families”
 2:15	n818		rc://*/ta/man/translate/figs-activepassive	σωθήσεται	1	If it would be helpful in your language, you could express this passive phrase with an active form, and you could state who did the action. Alternate translation: “God will save women”
 2:15	gh3c			ἐὰν μείνωσιν	1	Here, **they** refers to women. Paul switches from the singular to the plural as he switches from talking about Eve as the representative of women to women in general. Alternate translation: “if women continue living”
diff --git a/tn_2CO.tsv b/tn_2CO.tsv
index 9a9de61a88..fef97467a7 100644
--- a/tn_2CO.tsv
+++ b/tn_2CO.tsv
@@ -1,5 +1,5 @@
 Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
-front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the Book of 2 Corinthians\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n     * The interruption and the reason for it (1:15–2:4)\n     * The person who caused grief (2:5–11)\n     * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n     * The fragrance of Christ (2:14–17)\n     * Qualification for ministry (3:1–6)\n     * Ministry of Moses and ministry of Paul (3:7–4:6)\n     * Suffering and ministry (4:7–18)\n     * Confidence in the resurrection (5:1–10)\n     * The gospel (5:11–6:2)\n     * Proofs of ministry (6:3–10)\n     * Join with fellow believers, not unbelievers (6:11–7:4)\n5. Paul rejoices about Titus’ visit to the Corinthians (7:5–16)\n6. Giving for the gospel (8:1–9:15)\n     * Example of the Macedonians (8:1–6)\n     * Paul appeals to the Corinthians to give generously (8:7–9:5)\n     * Blessing and thanksgiving (9:6–15)\n7. Paul defends his apostolic authority (10:1–13:10)\n     * The true standard for boasting (10:1–18)\n     * Paul defends his speech and conduct (11:1–15)\n     * Paul boasts about his suffering (11:16–33)\n     * Paul’s ascent to heaven and the thorn in the flesh (12:1–10)\n     * Paul concludes his boasting (12:11–13)\n     * Paul defends his financial conduct (12:14–18)\n     * Paul warns the Corinthians about his third visit (12:19–13:10)\n8. Closing (13:11–13)\n\n### Who wrote the book of 2 Corinthians?\n\nThe author identifies himself as Paul the apostle. Paul was originally from the city of Tarsus but lived in Jerusalem. 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 he visited them, he stayed in the city of Ephesus for more than two years (see [Acts 19:1–10](../act/19/01.md)).\n\nFrom Ephesus, he wrote them a letter that we call First Corinthians. After he wrote that letter, and during the two years that he lived in Ephesus, he visited the Corinthians very briefly, but it was a painful visit (see [2:1](../02/01.md)). After this visit, he wrote two letters to the Corinthians. We do not have the first letter that Paul wrote, but it was a severe letter that may have grieved the Corinthians (see [2:4](../02/04.md)). The second letter that Paul wrote is this letter, Second Corinthians. He wrote it from the region of Macedonia after his friend Titus returned from visiting the Corinthians and told him how the Corinthians were doing.\n\n### What is the book of 2 Corinthians about?\n\nPaul wrote 2 Corinthians to continue to help the Corinthians believe the true gospel and trust him as an apostle of Christ. He wrote this letter after Titus returned to Paul from visiting the Corinthians and delivering to them a letter of strong rebuke from Paul. In 2 Corinthians, Paul tells the Corinthians that he is happy that they have responded well to his letter. However, he still has instructions and corrections to write to them, and he continues to defend himself as an apostle who taught them the true gospel. Most generally, Paul wrote 2 Corinthians to strengthen his relationship with the Corinthians, to strengthen relationships between all Christians, and to help the Christians trust in and obey Christ more and more.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Second Corinthians” or “2 Corinthians.” Or they may choose a different title, such as “Paul’s Second Letter to the Church in Corinth” or “A Second Letter to the Christians in Corinth.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the city of Corinth like?\n\nCorinth 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 did not want to associate with them.\n\n### What were the issues that Paul was addressing in this letter?\n\nThere are four major issues about which Paul wrote in 2 Corinthians. First, he decided not to visit the Corinthians again right away, even though that was his original plan. He wanted to tell the Corinthians that he had changed his plans and to show them that he was not making promises and then breaking them. Second, Paul and the Corinthians had a conflict or fight when Paul visited them. Paul wished to rebuild their relationship so that they could trust and care for each other. Third, Paul wanted to encourage the Corinthians to give money to help the believers in Jerusalem. Paul was collecting this money from many churches he knew, and he wanted the Corinthians to contribute generously. Fourth, some people were saying that Paul was not really a true apostle, and the message he preached was not the true gospel. These people were either visitors or lived in Corinth. Paul defended himself and the gospel that he preached against these people who opposed him. All four of these issues relate to one specific problem: the Corinthians were doubting Paul’s authority over and care for them. He wrote 2 Corinthians to address this primary issue, and he focused on these four specific themes.\n\n### Who were the false teachers that Paul speaks about?\n\nEverything we know about the false teachers who opposed Paul in Corinth comes from this letter. So, we do not know for sure who they were. Paul refers to them with two especially important names: “super-apostles” and “false apostles.” Some scholars think that the super-apostles were some of the twelve apostles that Jesus appointed, while the false apostles were people who were not actually apostles but claimed to be. On the other hand, many scholars think that these two names refer to the same group of people: false teachers who claimed to be apostles but were not actually apostles. Paul does not carefully distinguish the names; this second view is probably correct. Paul implies that these false teachers were Jewish people who claimed to serve Christ (see [11:22–23](../11/22.md)). They claimed to have authority and power. However, we do not know what exactly they were teaching about Jesus. We do know that they claimed that their gospel was better than what Paul preached, but Paul tells us that what they were teaching was wrong.\n\n## Part 3: Important Translation Issues\n\n### What letters did Paul write to the Corinthians?\n\nPaul wrote at least four letters to the believers in Corinth. First, he wrote a letter related to avoiding sexual immorality (see [1 Corinthians 5:9](../1co/10509.md)). We do not have this letter. Second, he wrote a letter to the Corinthians that answered some of their questions and that addressed disputes within the Corinthian church. This letter is now known as First Corinthians. Third, Paul wrote a stern or “severe” letter to the Corinthians (see [2:3–4](../02/03.md) and [7:8–12](../07/08.md)). We again do not have this letter. Fourth, Paul wrote a letter after his friend Titus came from Corinth and told him that the Corinthians had responded well to the “severe letter.” This letter is now known as Second Corinthians.\n\n### About what visits to the Corinthians does Paul speak?\n\nWhile Paul does not directly mention it in 2 Corinthians, he first visited the Corinthians to proclaim the gospel to them. You can read about that in [Acts 18:1–18](../act/18/01.md). In 2 Corinthians, Paul briefly refers to his second visit to the Corinthians, which was “sorrowful” or “painful” (see [2:1](../02/01.md)). Sometime after this “painful” visit, Titus visited the Corinthians and then returned to Paul in Macedonia (see [2:12–13](../02/12.md) and [7:6–7](../07/06.md)). He probably took Paul’s “severe letter” with him. This may be the same visit of Titus that Paul refers to in [8:6](../08/06.md) and [12:18](../12/18.md), although either or both of these verses could refer instead to Titus taking this letter, 2 Corinthians, to the Corinthians.\n\nPaul also refers to two visits that had not yet happened when he wrote 2 Corinthians. First, Paul has asked Titus and two unnamed fellow believers to visit the Corinthians, taking the 2 Corinthians letter with them ([8:16–24](../08/16.md) and [9:3](../09/03.md)). Second, Paul plans to visit the Corinthians for a third time ([12:14](../12/14.md) and [13:1](../13/01.md)). You will need to make sure that your translation uses appropriate verb tenses and forms for referring to these visits. See the notes on specific verses for details and translation options.\n\n### How does Paul use irony and sarcasm?\n\nIn many places in this letter, Paul uses irony and sarcasm. In these places, he says things that he does not actually believe to be true. Usually, he is speaking from the perspective of other people and saying what they believe to be true. He does this to respond to what other people are saying or to show that what other people are saying is foolish or silly. The ULT often indicates that Paul is using irony or sarcasm by including quotation marks around the words that Paul does not actually believe to be true. The UST often indicates that Paul is using irony or sarcasm by indicating that someone is speaking the words. Consider how you might present sarcasm and irony in your language, and see the notes for places where Paul is using irony. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n### What does Paul mean when he speaks about boasting?\n\nIn Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In this letter, Paul explains what counts as good boasting, and he explains that he boasts in a good way. He also implies that his opponents boast in a bad way. Paul thinks the best way to boast is to say great things about God and what God has done. However, in this letter Paul also boasts about himself, because his opponents, the false teachers, boast about themselves. He does not think that this boasting is the best way for him to be speaking to the Corinthians, but he does it to respond to his opponents and to show the Corinthians that he is a true apostle of Christ. He calls this boasting foolish. Consider how you might express both good, bad, and foolish kinds of boasting. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?\n\nPaul frequently uses the spatial metaphor “in Christ” (often with another name for Christ, such as Lord or Jesus) 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://*/ta/man/translate/figs-metaphor]])\n\n### How should “brothers” be translated?\n\nMany times in this letter, Paul directly addresses or refers to people he calls “brothers.” The plural form, “brothers,” refers in general to fellow believers, both men and women. The singular form, “brother,” refers to a specific fellow believer, almost certainly one who is a man. 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://*/tw/dict/bible/kt/brother]])\n\n### How should “you” and “we” be translated?\n\nThroughout 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. Also, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul and those who work with Paul but do not include the Corinthian believers unless a notes specifies that the form of “we” includes the Corinthian believers. Some scholars think that Paul sometimes uses the first person plural to refer to only himself. Other scholars think that Paul uses the first person plural to refer to both himself and those who serve with him. There is often not enough evidence be certain of which meaning Paul intended. It is recommended that you preserve how Paul sometimes uses the first person singular and sometimes uses the first person plural. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-exclusive]])\n\n### What are the major issues in the text of the book of 2 Corinthians?\n\nIn 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 with which your readers may be familiar 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://*/ta/man/translate/translate-textvariants]])\n\n* “in holiness” ([1:12](../01/12.md)). Some ancient manuscripts have this: “in sincerity.”\n* “a second grace” ([1:15](../01/15.md)). Some ancient manuscripts have this: “a second joy.”\n* “new things have come” ([5:17](../05/17.md)). Some ancient manuscripts have this: “all {things} have become new.”\n* “I see” ([7:8](../07/08.md)). Some ancient manuscripts have this: “for I see.” Other ancient manuscripts have this: “seeing.”\n* “and in the love from us in you” ([8:7](../08/07.md)). Some ancient manuscripts have this: “and in your love for us.”\n* “by this situation” ([9:4](../09/04.md)). Some ancient manuscripts have this: “by this situation of boasting.”\n* “so that he might buffet me, so that I would not become super arrogant” ([12:7](../12/07.md)). Some ancient manuscripts have this: “so that he might buffet me.”\n* “If loving you” ([12:15](../12/15.md)). Some ancient manuscripts have this: “If I love you.”\n* “[12] Greet each other with a holy kiss. All the saints greet you. [13] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.” ([13:12–13](../13/12.md)). Some translations divide these sentences up into 3 verses instead of 2: “[12] Greet each other with a holy kiss. [13] All the saints greet you. [14] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.”
+front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the Book of 2 Corinthians\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n     * The interruption and the reason for it (1:15–2:4)\n     * The person who caused grief (2:5–11)\n     * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n     * The fragrance of Christ (2:14–17)\n     * Qualification for ministry (3:1–6)\n     * Ministry of Moses and ministry of Paul (3:7–4:6)\n     * Suffering and ministry (4:7–18)\n     * Confidence in the resurrection (5:1–10)\n     * The gospel (5:11–6:2)\n     * Proofs of ministry (6:3–10)\n     * Join with fellow believers, not unbelievers (6:11–7:4)\n5. Paul rejoices about Titus’ visit to the Corinthians (7:5–16)\n6. Giving for the gospel (8:1–9:15)\n     * Example of the Macedonians (8:1–6)\n     * Paul appeals to the Corinthians to give generously (8:7–9:5)\n     * Blessing and thanksgiving (9:6–15)\n7. Paul defends his apostolic authority (10:1–13:10)\n     * The true standard for boasting (10:1–18)\n     * Paul defends his speech and conduct (11:1–15)\n     * Paul boasts about his suffering (11:16–33)\n     * Paul’s ascent to heaven and the thorn in the flesh (12:1–10)\n     * Paul concludes his boasting (12:11–13)\n     * Paul defends his financial conduct (12:14–18)\n     * Paul warns the Corinthians about his third visit (12:19–13:10)\n8. Closing (13:11–13)\n\n### Who wrote the book of 2 Corinthians?\n\nThe author identifies himself as Paul the apostle. Paul was originally from the city of Tarsus but lived in Jerusalem. 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 he visited them, he stayed in the city of Ephesus for more than two years (See: [Acts 19:1–10](../act/19/01.md)).\n\nFrom Ephesus, he wrote them a letter that we call First Corinthians. After he wrote that letter, and during the two years that he lived in Ephesus, he visited the Corinthians very briefly, but it was a painful visit (See: [2:1](../02/01.md)). After this visit, he wrote two letters to the Corinthians. We do not have the first letter that Paul wrote, but it was a severe letter that may have grieved the Corinthians (See: [2:4](../02/04.md)). The second letter that Paul wrote is this letter, Second Corinthians. He wrote it from the region of Macedonia after his friend Titus returned from visiting the Corinthians and told him how the Corinthians were doing.\n\n### What is the book of 2 Corinthians about?\n\nPaul wrote 2 Corinthians to continue to help the Corinthians believe the true gospel and trust him as an apostle of Christ. He wrote this letter after Titus returned to Paul from visiting the Corinthians and delivering to them a letter of strong rebuke from Paul. In 2 Corinthians, Paul tells the Corinthians that he is happy that they have responded well to his letter. However, he still has instructions and corrections to write to them, and he continues to defend himself as an apostle who taught them the true gospel. Most generally, Paul wrote 2 Corinthians to strengthen his relationship with the Corinthians, to strengthen relationships between all Christians, and to help the Christians trust in and obey Christ more and more.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Second Corinthians” or “2 Corinthians.” Or they may choose a different title, such as “Paul’s Second Letter to the Church in Corinth” or “A Second Letter to the Christians in Corinth.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the city of Corinth like?\n\nCorinth 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 did not want to associate with them.\n\n### What were the issues that Paul was addressing in this letter?\n\nThere are four major issues about which Paul wrote in 2 Corinthians. First, he decided not to visit the Corinthians again right away, even though that was his original plan. He wanted to tell the Corinthians that he had changed his plans and to show them that he was not making promises and then breaking them. Second, Paul and the Corinthians had a conflict or fight when Paul visited them. Paul wished to rebuild their relationship so that they could trust and care for each other. Third, Paul wanted to encourage the Corinthians to give money to help the believers in Jerusalem. Paul was collecting this money from many churches he knew, and he wanted the Corinthians to contribute generously. Fourth, some people were saying that Paul was not really a true apostle, and the message he preached was not the true gospel. These people were either visitors or lived in Corinth. Paul defended himself and the gospel that he preached against these people who opposed him. All four of these issues relate to one specific problem: the Corinthians were doubting Paul’s authority over and care for them. He wrote 2 Corinthians to address this primary issue, and he focused on these four specific themes.\n\n### Who were the false teachers that Paul speaks about?\n\nEverything we know about the false teachers who opposed Paul in Corinth comes from this letter. So, we do not know for sure who they were. Paul refers to them with two especially important names: “super-apostles” and “false apostles.” Some scholars think that the super-apostles were some of the twelve apostles that Jesus appointed, while the false apostles were people who were not actually apostles but claimed to be. On the other hand, many scholars think that these two names refer to the same group of people: false teachers who claimed to be apostles but were not actually apostles. Paul does not carefully distinguish the names; this second view is probably correct. Paul implies that these false teachers were Jewish people who claimed to serve Christ (See: [11:22–23](../11/22.md)). They claimed to have authority and power. However, we do not know what exactly they were teaching about Jesus. We do know that they claimed that their gospel was better than what Paul preached, but Paul tells us that what they were teaching was wrong.\n\n## Part 3: Important Translation Issues\n\n### What letters did Paul write to the Corinthians?\n\nPaul wrote at least four letters to the believers in Corinth. First, he wrote a letter related to avoiding sexual immorality (See: [1 Corinthians 5:9](../1co/10509.md)). We do not have this letter. Second, he wrote a letter to the Corinthians that answered some of their questions and that addressed disputes within the Corinthian church. This letter is now known as First Corinthians. Third, Paul wrote a stern or “severe” letter to the Corinthians (See: [2:3–4](../02/03.md) and [7:8–12](../07/08.md)). We again do not have this letter. Fourth, Paul wrote a letter after his friend Titus came from Corinth and told him that the Corinthians had responded well to the “severe letter.” This letter is now known as Second Corinthians.\n\n### About what visits to the Corinthians does Paul speak?\n\nWhile Paul does not directly mention it in 2 Corinthians, he first visited the Corinthians to proclaim the gospel to them. You can read about that in [Acts 18:1–18](../act/18/01.md). In 2 Corinthians, Paul briefly refers to his second visit to the Corinthians, which was “sorrowful” or “painful” (See: [2:1](../02/01.md)). Sometime after this “painful” visit, Titus visited the Corinthians and then returned to Paul in Macedonia (See: [2:12–13](../02/12.md) and [7:6–7](../07/06.md)). He probably took Paul’s “severe letter” with him. This may be the same visit of Titus that Paul refers to in [8:6](../08/06.md) and [12:18](../12/18.md), although either or both of these verses could refer instead to Titus taking this letter, 2 Corinthians, to the Corinthians.\n\nPaul also refers to two visits that had not yet happened when he wrote 2 Corinthians. First, Paul has asked Titus and two unnamed fellow believers to visit the Corinthians, taking the 2 Corinthians letter with them ([8:16–24](../08/16.md) and [9:3](../09/03.md)). Second, Paul plans to visit the Corinthians for a third time ([12:14](../12/14.md) and [13:1](../13/01.md)). You will need to make sure that your translation uses appropriate verb tenses and forms for referring to these visits. See the notes on specific verses for details and translation options.\n\n### How does Paul use irony and sarcasm?\n\nIn many places in this letter, Paul uses irony and sarcasm. In these places, he says things that he does not actually believe to be true. Usually, he is speaking from the perspective of other people and saying what they believe to be true. He does this to respond to what other people are saying or to show that what other people are saying is foolish or silly. The ULT often indicates that Paul is using irony or sarcasm by including quotation marks around the words that Paul does not actually believe to be true. The UST often indicates that Paul is using irony or sarcasm by indicating that someone is speaking the words. Consider how you might present sarcasm and irony in your language, and see the notes for places where Paul is using irony. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n### What does Paul mean when he speaks about boasting?\n\nIn Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In this letter, Paul explains what counts as good boasting, and he explains that he boasts in a good way. He also implies that his opponents boast in a bad way. Paul thinks the best way to boast is to say great things about God and what God has done. However, in this letter Paul also boasts about himself, because his opponents, the false teachers, boast about themselves. He does not think that this boasting is the best way for him to be speaking to the Corinthians, but he does it to respond to his opponents and to show the Corinthians that he is a true apostle of Christ. He calls this boasting foolish. Consider how you might express both good, bad, and foolish kinds of boasting. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?\n\nPaul frequently uses the spatial metaphor “in Christ” (often with another name for Christ, such as Lord or Jesus) 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://*/ta/man/translate/figs-metaphor]])\n\n### How should “brothers” be translated?\n\nMany times in this letter, Paul directly addresses or refers to people he calls “brothers.” The plural form, “brothers,” refers in general to fellow believers, both men and women. The singular form, “brother,” refers to a specific fellow believer, almost certainly one who is a man. 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://*/tw/dict/bible/kt/brother]])\n\n### How should “you” and “we” be translated?\n\nThroughout 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. Also, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul and those who work with Paul but do not include the Corinthian believers unless a notes specifies that the form of “we” includes the Corinthian believers. Some scholars think that Paul sometimes uses the first person plural to refer to only himself. Other scholars think that Paul uses the first person plural to refer to both himself and those who serve with him. There is often not enough evidence be certain of which meaning Paul intended. It is recommended that you preserve how Paul sometimes uses the first person singular and sometimes uses the first person plural. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-exclusive]])\n\n### What are the major issues in the text of the book of 2 Corinthians?\n\nIn 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 with which your readers may be familiar 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://*/ta/man/translate/translate-textvariants]])\n\n* “in holiness” ([1:12](../01/12.md)). Some ancient manuscripts have this: “in sincerity.”\n* “a second grace” ([1:15](../01/15.md)). Some ancient manuscripts have this: “a second joy.”\n* “new things have come” ([5:17](../05/17.md)). Some ancient manuscripts have this: “all {things} have become new.”\n* “I see” ([7:8](../07/08.md)). Some ancient manuscripts have this: “for I see.” Other ancient manuscripts have this: “seeing.”\n* “and in the love from us in you” ([8:7](../08/07.md)). Some ancient manuscripts have this: “and in your love for us.”\n* “by this situation” ([9:4](../09/04.md)). Some ancient manuscripts have this: “by this situation of boasting.”\n* “so that he might buffet me, so that I would not become super arrogant” ([12:7](../12/07.md)). Some ancient manuscripts have this: “so that he might buffet me.”\n* “If loving you” ([12:15](../12/15.md)). Some ancient manuscripts have this: “If I love you.”\n* “[12] Greet each other with a holy kiss. All the saints greet you. [13] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.” ([13:12–13](../13/12.md)). Some translations divide these sentences up into 3 verses instead of 2: “[12] Greet each other with a holy kiss. [13] All the saints greet you. [14] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.”
 1:intro	tsh3				0	# 2 Corinthians 1 General Notes\n\n## Structure and Formatting\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n     * The interruption and the reason for it (1:15–2:4)\n\nThe first paragraph reflects a common way to begin a letter in the ancient Near East.\n\n## Special Concepts in this Chapter\n\n### Comfort\n\nComfort is a major theme of this chapter. Paul explains that believers experience affliction because they belong to Jesus. When this happens, the Holy Spirit comforts them. Then they are able to comfort others. Paul wants the Corinthian believers to know that he is not exempt from terrible persecution but that God always rescues and comforts him as well. He also wants them to know that God will do the same for them.\n\n### Paul’s integrity\n\nApparently, people in Corinth had been criticizing Paul, saying that he was not sincere and did not truly care about the Corinthian believers. Therefore, Paul refutes them by explaining his motives for what he was doing.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical question\n\nPaul uses two rhetorical questions in 1:17 to defend himself against a charge of not being sincere. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Metaphorical “Yes and No”\n\nIn 1:17-20 Paul uses the words “yes” and “no” together to represent the attitudes and speech of a person who is unstable and easily changes his mind about what he wants to do. It seems that some people had been accusing Paul of being such a person, but he makes it clear that he is not. Instead, he imitates God, who is always faithful, and Jesus, who faithfully fulfills all of the promises of God.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit as guarantee\n\nIn 1:22 Paul says that the Holy Spirit is the guarantee of all of God’s promises, including eternal life with him. The term “guarantee” comes from business deals in which a person gives some valuable item to another person as a guarantee that the first person will pay the full amount of money that he owes. Other words for this idea include “pledge” or “down-payment.” Paul uses this idea to explain that, because believers experience the blessings of the Holy Spirit now, they can be sure that they will experience all of God’s given promises after they die. (See: [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### God as witness\n\nIn 1:23 Paul calls God to be a witness to his character, that he is being honest and faithful to the Corinthian believers. It is probable that Paul means this as an oath, in which it is expected that God would bear witness to what Paul is saying by dramatically punishing him or striking him dead if he is lying. Alternatively, he may intend that God will bear witness by affirming Paul's honesty to the Corinthian believers through the Holy Spirit.
 1:1	mel3		rc://*/ta/man/translate/figs-explicit	Παῦλος & τῇ ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ	1	Your language may have a particular way of introducing the author of a letter and its intended audience. For example, you may want to indicate that this is a letter. Alternate translation: “I, Paul … wrote this letter to you, the church of God that is in Corinth”
 1:1	f59u		rc://*/ta/man/translate/figs-exclusive	Τιμόθεος ὁ ἀδελφὸς	1	The word **our** here includes the Corinthian believers. The original has only “the brother,” but the word “our” was considered necessary for English. Use the wording that is most natural in your language.
@@ -107,7 +107,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 1:22	xe98		rc://*/ta/man/translate/figs-metonymy	ἐν ταῖς καρδίαις ἡμῶν	1	Here the word **hearts** refers to the innermost part of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in our innermost beings” or “to live within each of us”
 1:23	j8lc		rc://*/ta/man/translate/writing-oathformula	ἐγὼ δὲ μάρτυρα τὸν Θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν	1	The phrase **I invoke God as a witness upon my soul** could be: (1) an oath formula. Use a natural way in your language to express an oath. Alternate translation: “Now I swear to God upon my soul” (2) simply a statement that God knows Paul’s motives. Alternate translation: “Now I call upon God as a witness to my intentions”
 1:23	vrkv		rc://*/ta/man/translate/figs-metonymy	ἐγὼ δὲ μάρτυρα τὸν Θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν	1	Here, **soul** represents the life of the person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “So may God take my life if I am lying, but he knows”
-1:23	j15t		rc://*/ta/man/translate/grammar-connect-logic-goal	ὅτι φειδόμενος ὑμῶν	1	Here, **that** introduces a goal or purpose relationship. The purpose for which Paul canceled his visit to Corinth was to spare causing pain to the Corinthian believers (see 2:1). Use a connector or phrase in your language that makes it clear that this is the purpose. Alternate translation: “that it was in order to spare you”
+1:23	j15t		rc://*/ta/man/translate/grammar-connect-logic-goal	ὅτι φειδόμενος ὑμῶν	1	Here, **that** introduces a goal or purpose relationship. The purpose for which Paul canceled his visit to Corinth was to spare causing pain to the Corinthian believers (See: 2:1). Use a connector or phrase in your language that makes it clear that this is the purpose. Alternate translation: “that it was in order to spare you”
 1:23	xzir		rc://*/ta/man/translate/figs-ellipsis	ὅτι φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “that it was in order to spare you sorrow that I have not yet come to Corinth” or “that it was to keep from grieving you that I have not yet traveled to Corinth again”
 1:24	hepi		rc://*/ta/man/translate/figs-ellipsis	οὐχ ὅτι	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words if it would be clearer in your language. Alternate translation: “I do not mean that” or “I do not say that because”
 1:24	mrzw		rc://*/ta/man/translate/figs-idiom	κυριεύομεν	1	Here, **lord it over** is an idiom that means “act like the masters of.” If this phrase does not have that meaning in your language, use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “we want to be in charge of”
@@ -117,7 +117,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 1:24	kv47		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, **for** connects the following statement as a reason for the previous two statements. Use a natural form in your language for connecting this statement to the previous ones as the reason. Alternate translation: “since” or “because”
 1:24	cih8		rc://*/ta/man/translate/figs-idiom	ἑστήκατε	1	Here, **stand firm** means to be steady, resolute, or established. Alternate translation: “you are well established” or “you are strong and steady”
 1:24	xf2i		rc://*/ta/man/translate/figs-abstractnouns	τῇ & πίστει	1	Here, **in the faith** could mean: (1) “in regard to your faith.” In other words, the Corinthian believers are independent of Paul in regard to their faith. They are responsible only to God for what they believe and do. Alternate translation: “concerning your commitment to God” (2) “because of your faith.” In other words, the Corinthian believers continue to belong to God because of their faith, not because of Paul’s authority. Alternate translation: “because you trust in God”
-2:intro	hy3h				0	# 2 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n3. Interrupted travel plans (1:15–2:13)\n     * The interruption and the reason for it (1:15–2:4)\n     * The person who caused grief (2:5–11)\n     * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n     * The fragrance of Christ (2:14–17)\n\n## Special Concepts in this Chapter\n\n### The previous letter\n\nIn [2:3–4](../02/03.md), [9](../02/09.md), Paul refers to a letter that he had already written and sent to the Corinthians. While a few scholars think this letter is 1 Corinthians, most likely we do not have this previous letter. Paul acknowledges that this previous letter might have “grieved” them, but he wants them to know that he wrote the letter because of his love for them. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians.\n\n### “Grieving” others\n\nPaul refers to “sorrow,” “grief,” and “grieving” others multiple times in [2:1–8](../02/01.md). These words refer to how people who are close friends can “grieve” or hurt each other by what they say and do. These words do not refer to physically hurting someone. Rather, they refer to hurting someone emotionally. Paul acknowledges that his letter might have “grieved” them, and he also indicates that one of the Corinthians has “grieved” fellow believers. Consider a natural way to refer to one person hurting or injuring another person inside.\n\n### The person who caused grief\n\nIn [2:5–11](../02/05.md), Paul refers to a person who has caused grief. Almost certainly, he has one specific person in mind. Paul is not clear about what this person did to cause the grief. He or she may have committed a sexual sin or stolen money from the church or opposed Paul’s authority. Whatever the person did, Paul chooses not to be specific about the person or what he or she did. Perhaps this is because he wants the Corinthians to forgive and show love to this person now that he or she has been properly disciplined by the church. In your translation, use general words for both the person and what the person did.\n\n## Important Figures of Speech in this Chapter\n\n### Aroma and fragrance\n\nIn [2:14–16](../02/14.md), Paul identifies himself and those who serve with him as an “aroma” or “fragrance.” Paul could be thinking in general of smells and odors, or he could be referring to the smell from incense and sacrifices offered during a “triumphal procession” (see [2:14](../02/14.md)), or he could be referring to the smell from sacrifices offered at the temple. Whatever exact smells Paul has in mind, he is clear that he and his fellow workers are a smell that comes from Christ, and people react to it very differently: some think it is the smell of death, while others think it is the smell of life. Paul speaks in this way because smells spread throughout a whole area, and people have to react to them. Just as smells spread, he and his fellow workers spread the gospel throughout the world, and people have to respond to it. Further, just as some people like a smell and others hate it, so some people believe the gospel and receive life from God, while others reject the gospel and perish. If possible, preserve the “aroma” and “fragrance” language. If necessary, you could use a simile to express the idea. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul’s use of pronouns\n\nIn [2:1–13](../02/01.md), Paul consistently uses the first person singular to refer to himself and the second person plural to refer to the Corinthians. The only exception is in [2:11](../02/11.md), where Paul uses “we” to refer to himself and the Corinthians. However, in [2:14–17](../02/14.md), Paul uses “we” to refer to himself and those preaching the gospel with him. In these verses, “we” does not include the Corinthians. It is unclear exactly whom Paul includes in “we”: it could be just he and Titus, or he and the group that works with him, or he and everyone else who preaches the gospel. Consider natural ways to represent these changes in reference throughout the chapter. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Paul’s travel\n\nIn [2:12–13](../02/12.md), Paul describes some of his travels. Troas is a city on the west coast of what is now Turkey. Since Troas was a port city, most likely Paul sailed from there to Macedonia, which is the northern part of what is now Greece. Since Corinth is in southern Greece, Paul was not too far away from the Corinthians. Paul continues the description of what happened in Macedonia in [7:5–7](../07/05.md). Consider what information your readers need to know to understand Paul’s travels, and include what is necessary in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/troas]] and [[rc://*/tw/dict/bible/names/macedonia]])
+2:intro	hy3h				0	# 2 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n3. Interrupted travel plans (1:15–2:13)\n     * The interruption and the reason for it (1:15–2:4)\n     * The person who caused grief (2:5–11)\n     * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n     * The fragrance of Christ (2:14–17)\n\n## Special Concepts in this Chapter\n\n### The previous letter\n\nIn [2:3–4](../02/03.md), [9](../02/09.md), Paul refers to a letter that he had already written and sent to the Corinthians. While a few scholars think this letter is 1 Corinthians, most likely we do not have this previous letter. Paul acknowledges that this previous letter might have “grieved” them, but he wants them to know that he wrote the letter because of his love for them. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians.\n\n### “Grieving” others\n\nPaul refers to “sorrow,” “grief,” and “grieving” others multiple times in [2:1–8](../02/01.md). These words refer to how people who are close friends can “grieve” or hurt each other by what they say and do. These words do not refer to physically hurting someone. Rather, they refer to hurting someone emotionally. Paul acknowledges that his letter might have “grieved” them, and he also indicates that one of the Corinthians has “grieved” fellow believers. Consider a natural way to refer to one person hurting or injuring another person inside.\n\n### The person who caused grief\n\nIn [2:5–11](../02/05.md), Paul refers to a person who has caused grief. Almost certainly, he has one specific person in mind. Paul is not clear about what this person did to cause the grief. He or she may have committed a sexual sin or stolen money from the church or opposed Paul’s authority. Whatever the person did, Paul chooses not to be specific about the person or what he or she did. Perhaps this is because he wants the Corinthians to forgive and show love to this person now that he or she has been properly disciplined by the church. In your translation, use general words for both the person and what the person did.\n\n## Important Figures of Speech in this Chapter\n\n### Aroma and fragrance\n\nIn [2:14–16](../02/14.md), Paul identifies himself and those who serve with him as an “aroma” or “fragrance.” Paul could be thinking in general of smells and odors, or he could be referring to the smell from incense and sacrifices offered during a “triumphal procession” (See: [2:14](../02/14.md)), or he could be referring to the smell from sacrifices offered at the temple. Whatever exact smells Paul has in mind, he is clear that he and his fellow workers are a smell that comes from Christ, and people react to it very differently: some think it is the smell of death, while others think it is the smell of life. Paul speaks in this way because smells spread throughout a whole area, and people have to react to them. Just as smells spread, he and his fellow workers spread the gospel throughout the world, and people have to respond to it. Further, just as some people like a smell and others hate it, so some people believe the gospel and receive life from God, while others reject the gospel and perish. If possible, preserve the “aroma” and “fragrance” language. If necessary, you could use a simile to express the idea. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul’s use of pronouns\n\nIn [2:1–13](../02/01.md), Paul consistently uses the first person singular to refer to himself and the second person plural to refer to the Corinthians. The only exception is in [2:11](../02/11.md), where Paul uses “we” to refer to himself and the Corinthians. However, in [2:14–17](../02/14.md), Paul uses “we” to refer to himself and those preaching the gospel with him. In these verses, “we” does not include the Corinthians. It is unclear exactly whom Paul includes in “we”: it could be just he and Titus, or he and the group that works with him, or he and everyone else who preaches the gospel. Consider natural ways to represent these changes in reference throughout the chapter. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Paul’s travel\n\nIn [2:12–13](../02/12.md), Paul describes some of his travels. Troas is a city on the west coast of what is now Turkey. Since Troas was a port city, most likely Paul sailed from there to Macedonia, which is the northern part of what is now Greece. Since Corinth is in southern Greece, Paul was not too far away from the Corinthians. Paul continues the description of what happened in Macedonia in [7:5–7](../07/05.md). Consider what information your readers need to know to understand Paul’s travels, and include what is necessary in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/troas]] and [[rc://*/tw/dict/bible/names/macedonia]])
 2:1	wh9c		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an explanation of what Paul said in [1:23](../01/23.md) about the reason why he did not visit Corinth, which was to spare them. If it would be helpful in your language, you could use a different word or phrase that introduces an explanation. Alternate translation: “Here is why I have not come to Corinth:” or “So”
 2:1	wpd4		rc://*/ta/man/translate/writing-pronouns	ἐμαυτῷ τοῦτο τὸ μὴ	1	Here, the word **this** refers ahead to what Paul is about to say: **not to come to you again in sorrow**. If it would be helpful in your language, you could make what **this** refers to explicit, or you could rephrase the sentence so that you do not use **this**. Alternate translation: “for myself what follows: not” or “for myself not”
 2:1	yz5q		rc://*/ta/man/translate/figs-explicit	ἐμαυτῷ	1	Here the phrase **for myself** indicates that Paul made this choice because of reasons he thought about. In other words, he was not forced to make this choice. If it would be helpful in your language, you could use a form that indicates that someone made their own choice or decision. Alternate translation: “on my own” or “in my own mind”
@@ -159,20 +159,20 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 2:5	iva7		rc://*/ta/man/translate/figs-infostructure	ἀπὸ μέρους, ἵνα μὴ ἐπιβαρῶ πάντας ὑμᾶς	1	There are several ways to understand how the pieces of the sentence go together. You could translate the sentence so that: (1) **in order that I might not burden all of you** indicates the reason why Paul uses the phrase **in part**, which would refer to the Corinthians. Alternate translation: “you in part, which I say so that I might not burden all of you” (2) **in part** and **all of you** go together, and **in order that I might not burden** is a parenthetical statement explaining why Paul says **in part**. Alternate translation: “in part—which I say so that I might not burden—all of you”
 2:5	or46		rc://*/ta/man/translate/figs-metaphor	μὴ ἐπιβαρῶ	1	Here, to **burden** someone refers to placing a heavy object on someone’s back. Paul could be using the phrase **I might not burden** to refer to: (1) how he is trying to avoid saying too much about the situation. In other words, Paul uses the phrase **in part** because he does not want to make his words too strong, which would make the words like a person carrying a heavy load. Alternate translation: “I might not say too much about” or “I might not exaggerate about” (2) how he wants to avoid troubling or distressing all of them, which would be like “burdening” them with a heavy object. Alternate translation: “I might not distress” or “I might not trouble”
 2:6	iy4r		rc://*/ta/man/translate/figs-extrainfo	ἡ ἐπιτιμία αὕτη	1	Here, the word **This** indicates that both Paul and the Corinthians knew what the **punishment** was. However, Paul never states exactly what the punishment was. You should use a word or phrase that is as general as what Paul used. Alternate translation: “That punishment” or “The punishment”
-2:6	g3eo		rc://*/ta/man/translate/writing-pronouns	τῷ τοιούτῳ	1	Here Paul speaks in general terms about **such a {person}**. However, he is referring more specifically to the person that he mentioned in the previous verse, the one who “grieved” the Corinthians (see [2:5](../02/05.md)). If it would be helpful in your language, you could make this reference more explicit. Alternate translation: “on the person we are talking about” or “on that individual”
+2:6	g3eo		rc://*/ta/man/translate/writing-pronouns	τῷ τοιούτῳ	1	Here Paul speaks in general terms about **such a {person}**. However, he is referring more specifically to the person that he mentioned in the previous verse, the one who “grieved” the Corinthians (See: [2:5](../02/05.md)). If it would be helpful in your language, you could make this reference more explicit. Alternate translation: “on the person we are talking about” or “on that individual”
 2:6	d7b7		rc://*/ta/man/translate/figs-extrainfo	τῶν πλειόνων	1	Here the phrase **the majority** implies a “minority.” These are some of the Corinthians who either did not agree with the **punishment** or who thought that the person had done nothing wrong. However, Paul does not give any information about this “minority,” so you should use a word or phrase that refers to most of the people in a group. Alternate translation: “all but a few of you”
 2:6	a7c4		rc://*/ta/man/translate/figs-explicit	ἱκανὸν	1	Here, the word **sufficient** could indicate that the **punishment**: (1) has been severe enough. Alternate translation: “is severe enough” or “is sufficiently strong” (2) has lasted long enough. Alternate translation: “has lasted long enough” or “can end now”
 2:7	we1i		rc://*/ta/man/translate/grammar-connect-logic-contrast	τοὐναντίον μᾶλλον ὑμᾶς χαρίσασθαι	1	Here, the words **on the contrary** and **rather** indicate that Paul wishes the Corinthians to do now the opposite of what they were doing. Instead of “punishing” the person, Paul wants them now to **forgive and comfort** the person. If it would be helpful in your language, you could use words that naturally indicate such a change in behavior. Alternate translation: “in contrast, you should instead forgive” or “instead of doing that, you should change your behavior and forgive”
 2:7	w4n6		rc://*/ta/man/translate/figs-gendernotations	παρακαλέσαι & τῇ	1	Here, just as in [2:5](../02/05.md), Paul may be referring specifically to a man, especially if the way that he has “grieved” others is by sinning sexually. However, it is not certain that Paul is referring to a man here. Consider using a form that does not specify the gender of this person. Alternate translation: “comfort the individual … any”
 2:7	vpx1		rc://*/ta/man/translate/figs-activepassive	μή πως τῇ περισσοτέρᾳ λύπῃ, καταποθῇ ὁ τοιοῦτος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that excessive sorrow might not overwhelm such a person” or “so that such a person might not experience overwhelming and excessive sorrow”
 2:7	i3dm		rc://*/ta/man/translate/figs-metaphor	μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος	1	Here Paul speaks as if a person could be **overwhelmed** or swallowed up by **sorrow**. He speaks in this way to indicate that a person can experience so much **sorrow** that it controls and destroys them. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “so that such a person might not be overcome by excessive sorrow” or “so that such a person might not despair because of his excessive sorrow”
-2:7	me4y		rc://*/ta/man/translate/writing-pronouns	ὁ τοιοῦτος	1	Here Paul speaks in general terms about **such a {person}**. However, he is referring more specifically to the person that he has already mentioned, the one who “grieved” the Corinthians (see [2:5](../02/05.md)). If it would be helpful in your language, you could make this reference more explicit. See how you translated this phrase in [2:6](../02/06.md). Alternate translation: “the person we are talking about” or “that individual”
+2:7	me4y		rc://*/ta/man/translate/writing-pronouns	ὁ τοιοῦτος	1	Here Paul speaks in general terms about **such a {person}**. However, he is referring more specifically to the person that he has already mentioned, the one who “grieved” the Corinthians (See: [2:5](../02/05.md)). If it would be helpful in your language, you could make this reference more explicit. See how you translated this phrase in [2:6](../02/06.md). Alternate translation: “the person we are talking about” or “that individual”
 2:7	cgil		rc://*/ta/man/translate/figs-abstractnouns	τῇ περισσοτέρᾳ λύπῃ	1	If your language does not use an abstract noun for the idea of **sorrow**, you could express the idea by using an adjective such as “sorrowful” or “sad.” Alternate translation: “as he is excessively sorrowful” or “because he is excessively sad”
 2:8	r916		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	Here, the word **So** introduces an exhortation that is based on what Paul said in the previous verse about “forgiving” and “comforting” the person. If it would be helpful in your language, you could use a word or phrase that introduces an exhortation or inference. Alternate translation: “Because of that,” or “So then,”
 2:8	ii0x		rc://*/ta/man/translate/figs-infostructure	κυρῶσαι εἰς αὐτὸν ἀγάπην	1	Here, the phrase **for him** could go with: (1) **love**. Alternate translation: “to reaffirm the love that you have for him” (2) **reaffirm**. Alternate translation: “to reaffirm to him your love”
 2:8	yi2z		rc://*/ta/man/translate/figs-abstractnouns	εἰς & ἀγάπην	1	If your language does not use an abstract noun for the idea of **love**, you could express the idea by using a verb such as “love.” Alternate translation: “that you love”
 2:8	vlmy		rc://*/ta/man/translate/figs-gendernotations	αὐτὸν	1	Here, just as in [2:5](../02/05.md), [7](../02/07.md), Paul may be referring specifically to a man, especially if the way that he has “grieved” others is by sinning sexually. However, it is not certain that Paul is referring to a man here. Consider using a form that does not specify the gender of this person. Alternate translation: “that individual” or “the person”
-2:9	oadd		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **Indeed** introduces more information about the letter that Paul wrote to them (see [2:3–4](../02/03.md)). It does not identify a close link with the previous verse. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation, or you could leave **Indeed** untranslated. Alternate translation: “In fact” or “As a matter of fact”
+2:9	oadd		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **Indeed** introduces more information about the letter that Paul wrote to them (See: [2:3–4](../02/03.md)). It does not identify a close link with the previous verse. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation, or you could leave **Indeed** untranslated. Alternate translation: “In fact” or “As a matter of fact”
 2:9	lc78		rc://*/ta/man/translate/figs-explicit	καὶ ἔγραψα	1	Here, the phrase **I also wrote** again refers to the letter that Paul sent to them before he wrote 2 Corinthians. See how you translated “I wrote” in [2:3–4](../02/03.md). Alternate translation: “I also wrote that letter” or “I also sent that previous letter”
 2:9	pp4j		rc://*/ta/man/translate/figs-doublet	εἰς τοῦτο & ἵνα	1	Here, the phrases **for this reason** and **so that** both introduce the purpose for which Paul **wrote** the previous letter. Paul uses this repetition to emphasize his purpose. If the repetition would be confusing in your language, and if it would not emphasize the purpose, you could combine the two phrases and provide emphasis in another way. Alternate translation: “so that” or “in order that”
 2:9	eebj		rc://*/ta/man/translate/figs-explicit	τὴν δοκιμὴν ὑμῶν	1	Here, the word **proof** refers primarily to the results of a test or trial. In this case, Paul is saying that he wants to **know** how they did on the test, which were the commands he included in the previous letter. If it would be helpful in your language, you could use a word or phrase that refers to the results of a test. Alternate translation: “how you responded to my commands” or “your character”
@@ -187,11 +187,11 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 2:10	avqv		rc://*/ta/man/translate/figs-explicit	εἴ τι κεχάρισμαι	1	This clarification fits with what Paul said in [2:5](../02/05.md) about how the person did not “grieve” him but rather the Corinthians. Paul could be saying that: (1) he does not have very much to forgive, since the person only hurt him a little. Alternate translation: “what little I had to forgive” (2) he really has nothing to forgive, since the person hurt the Corinthians, not him. Alternate translation: “although I have nothing to forgive”
 2:10	cbm6			δι’ ὑμᾶς	1	Here, the phrase **for your sake** could mean that: (1) Paul forgives the person in order to benefit or help the Corinthians. Alternate translation: “is for your benefit” (2) Paul forgives the person because the Corinthians forgave him. Alternate translation: “is because of you” or “is because you forgave”
 2:10	b6uy		rc://*/ta/man/translate/figs-explicit	ἐν προσώπῳ Χριστοῦ	1	Here, the phrase **in the presence of Christ** could indicate that: (1) Paul forgives because he knows that **Christ** sees or knows what he does. So, he acts in a way that pleases **Christ**. Alternate translation: “as Christ desires” or “with Christ watching” (2) Paul forgives with **Christ** as witness. Alternate translation: “with Christ as witness” or “with Christ guaranteeing it” (3) Paul forgives as someone who represents **Christ**. Alternate translation: “as one who represents Christ”
-2:11	xaoc		rc://*/ta/man/translate/grammar-connect-words-phrases	ἵνα	1	Here, the phrase **so that** introduces the purpose for which Paul and Corinthians should “forgive” others (see [2:10](../02/10.md)). If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “in order that”
+2:11	xaoc		rc://*/ta/man/translate/grammar-connect-words-phrases	ἵνα	1	Here, the phrase **so that** introduces the purpose for which Paul and Corinthians should “forgive” others (See: [2:10](../02/10.md)). If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “in order that”
 2:11	xoaw		rc://*/ta/man/translate/figs-activepassive	μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Satan would not take advantage of us”
 2:11	z6no		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a further explanation of what Paul said in the first half of this verse about **Satan**. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “because” or “inasmuch as”
 2:11	m46t		rc://*/ta/man/translate/figs-litotes	οὐ & αὐτοῦ τὰ νοήματα ἀγνοοῦμεν	1	Here the author uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you could express the meaning positively. Alternate translation: “we are fully aware of his schemes” or “we are very knowledgeable about his schemes”
-2:12	nh7u		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces a new section. Paul has finished speaking about the person that he and the Corinthians should forgive. He now returns to the topic of his travel plans and why he has not visited the Corinthians (see [1:8–23](../01/08.md)). If it would be helpful in your language, you could use a word or phrase that introduces a new topic or section, or you could leave **Now** untranslated. Alternate translation: “Moving on,” or “I wish to speak again about my journeys:”
+2:12	nh7u		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces a new section. Paul has finished speaking about the person that he and the Corinthians should forgive. He now returns to the topic of his travel plans and why he has not visited the Corinthians (See: [1:8–23](../01/08.md)). If it would be helpful in your language, you could use a word or phrase that introduces a new topic or section, or you could leave **Now** untranslated. Alternate translation: “Moving on,” or “I wish to speak again about my journeys:”
 2:12	l6vd		rc://*/ta/man/translate/figs-go	ἐλθὼν & εἰς	1	In a context such as this, it may be more natural in your language to say “go” instead of **come**. Alternate translation: “having gone to”
 2:12	c14o		rc://*/ta/man/translate/grammar-connect-logic-contrast	εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας & ἀνεῳγμένης	1	This clause gives information that contrasts with what Paul will say in the previous verse about how he left **Troas**. If it would be helpful in your language, you could indicate this contrast with a natural form. Alternate translation: “and although a door for the gospel of Christ had been opened”
 2:12	a1ti		rc://*/ta/man/translate/figs-metaphor	εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης	1	Here Paul speaks of God providing opportunities for him to preach the **gospel** as if God were “opening” a **door** for the **gospel**. The image is of God opening a door so that Paul can go in and preach the message about Christ. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and an opportunity to preach the gospel of Christ having been given to me”
@@ -205,7 +205,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 2:13	w79i		rc://*/ta/man/translate/figs-explicit	μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου	1	Here Paul is stating that **Titus** was not in Troas, not that he simply could not find him. If it would be helpful in your language, you could use a word or phrase that shows that **Titus** was not in the city of Troas when Paul visited there. Alternate translation: “as I found out that my brother Titus was not there” or “as my brother Titus was not in the city”
 2:13	xd5h		rc://*/ta/man/translate/figs-metaphor	Τίτον τὸν ἀδελφόν μου	1	Here Paul speaks of **Titus** as if he were his **brother** (probably a younger **brother**). He speaks in this way to indicate that **Titus** is a fellow believer and that he and Paul are as close as if they were brothers. If it would be helpful in your language, you could use a simile or plain language to express this idea. Alternate translation: “Titus, who is like my own brother,” or “my very dear friend and fellow believer Titus”
 2:13	wq6j		rc://*/ta/man/translate/figs-explicit	ἀποταξάμενος αὐτοῖς	1	Here Paul refers to how he **said farewell** to the people from Troas, but he also means that he left their city. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having said farewell to them and departed”
-2:13	j9je		rc://*/ta/man/translate/writing-pronouns	αὐτοῖς	1	Here, the word **them** refers to the friends that Paul made in the city of “Troas” (see [2:12](../02/12.md)). Most likely, these people were fellow believers. If it would be helpful in your language, you could make to whom **them** refers more explicit. Alternate translation: “to the people from Troas” or “to my friends in Troas”
+2:13	j9je		rc://*/ta/man/translate/writing-pronouns	αὐτοῖς	1	Here, the word **them** refers to the friends that Paul made in the city of “Troas” (See: [2:12](../02/12.md)). Most likely, these people were fellow believers. If it would be helpful in your language, you could make to whom **them** refers more explicit. Alternate translation: “to the people from Troas” or “to my friends in Troas”
 2:14	s6k3		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a new section. Paul will not speak again about Titus and his travel plans until [7:5](../07/05.md). If it would be helpful in your language, you could use a word or phrase that introduces a new section or topic, or you could leave **But** untranslated. Alternate translation: “But now,”
 2:14	g39s		rc://*/ta/man/translate/figs-exclamations	τῷ & Θεῷ χάρις	1	Here, the phrase **thanks {be} to God** is an exclamatory phrase that communicates Paul’s thankfulness. Use an exclamation form that is natural in your language for communicating thanks. Alternate translation: “we thank God” or “we give glory to God”
 2:14	qgok		rc://*/ta/man/translate/figs-exclusive	ἡμᾶς & ἡμῶν	1	Here, the word **us** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “us who preach … us” (2) just Paul. Alternate translation: “me … me”
@@ -218,19 +218,19 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 2:14	eq21		rc://*/ta/man/translate/figs-hyperbole	ἐν παντὶ τόπῳ	1	Here Paul speaks as if God used him and his fellow workers to make God known **in every place**. The Corinthians would have understood him to mean that God uses them to make God known in many places, or in every place that they visit. If it would be helpful in your language, you could make this idea clearer. Alternate translation: “in every place we go” or “throughout the world”
 2:15	cjjj		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅτι	1	Here, the word **For** introduces an explanation of what Paul said in the previous verse about “the aroma” ([2:14](../02/14.md)). If it would be helpful in your language, you could use a word or phrase that introduces further explanation. Alternate translation: “Indeed,” or “Here is what I mean:”
 2:15	yfx6		rc://*/ta/man/translate/figs-exclusive	ἐσμὲν	1	Here, just as in [2:14](../02/14.md), the word **we** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “we who preach are” (2) just Paul. Alternate translation: “I am”
-2:15	x6nn		rc://*/ta/man/translate/figs-exmetaphor	Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ	1	Here Paul continues to speak about **fragrance** and good smells (see [2:14](../02/14.md)). He identifies himself and his fellow workers as a **fragrance** that comes from **Christ** and which goes toward **God**. By speaking in this way, he shows that **we** are those who represent or declare who Christ is in the presence of God. Just like everyone smells a good smell and knows where it comes from, so everyone notices Paul and his fellow workers and realizes that they represent **Christ** before **God**. If it would be helpful in your language, you could use a simile or express the idea in plain language. Make sure that your translation fits with the previous and the following verses. Alternate translation: “we are like a good odor that spreads from Christ before God” or “we represent Christ before God”
+2:15	x6nn		rc://*/ta/man/translate/figs-exmetaphor	Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ	1	Here Paul continues to speak about **fragrance** and good smells (See: [2:14](../02/14.md)). He identifies himself and his fellow workers as a **fragrance** that comes from **Christ** and which goes toward **God**. By speaking in this way, he shows that **we** are those who represent or declare who Christ is in the presence of God. Just like everyone smells a good smell and knows where it comes from, so everyone notices Paul and his fellow workers and realizes that they represent **Christ** before **God**. If it would be helpful in your language, you could use a simile or express the idea in plain language. Make sure that your translation fits with the previous and the following verses. Alternate translation: “we are like a good odor that spreads from Christ before God” or “we represent Christ before God”
 2:15	b1k1		rc://*/ta/man/translate/figs-possession	Χριστοῦ εὐωδία	1	Here Paul uses the possessive form to indicate that the **fragrance** could: (1) come or spread from **Christ**. Alternate translation: “a fragrance from Christ” (2) be presented or offered by **Christ**. Alternate translation: “a fragrance that Christ presents” or “a fragrance that Christ offers”
 2:15	itc8		rc://*/ta/man/translate/figs-activepassive	τοῖς σῳζομένοις	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that God does it. Alternate translation: “the ones whom God is saving”
 2:15	ze7n		rc://*/ta/man/translate/figs-extrainfo	τοῖς ἀπολλυμένοις	1	Christians disagree over whether God causes people to “perish” or whether people cause themselves to “perish.” The word that Paul uses here intentionally does not include the person who causes the **perishing**. If possible, your translation also should avoid stating who causes the “perishing.” Alternate translation: “the ones on the path to destruction” or “the ones who are not being saved”
-2:16	zrae		rc://*/ta/man/translate/grammar-connect-logic-contrast	οἷς μὲν & οἷς δὲ	1	Here, the word translated as **indeed** indicates that the author is introducing the first of two parts. The word **but** introduces the second part. The author uses this form to contrast “the ones perishing” and “the ones being saved” (see [2:15](../02/15.md)). If it would be helpful in your language, you could use a form that naturally contrasts two groups of people. Alternate translation: “on one hand, to the ones … but on the other hand, to the others” or “to the ones … but to the others”
+2:16	zrae		rc://*/ta/man/translate/grammar-connect-logic-contrast	οἷς μὲν & οἷς δὲ	1	Here, the word translated as **indeed** indicates that the author is introducing the first of two parts. The word **but** introduces the second part. The author uses this form to contrast “the ones perishing” and “the ones being saved” (See: [2:15](../02/15.md)). If it would be helpful in your language, you could use a form that naturally contrasts two groups of people. Alternate translation: “on one hand, to the ones … but on the other hand, to the others” or “to the ones … but to the others”
 2:16	pv6o		rc://*/ta/man/translate/figs-infostructure	οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν	1	Here Paul refers to “the ones perishing” before he refers to “the ones being saved,” which is the opposite of the order he used in [2:15](../02/15.md). This was good style in his culture. If reversing the order from [2:15](../02/15.md) would be confusing for your readers, and if it would not be good style, you could reverse the order here to match that in [2:15](../02/15.md). Alternate translation: “to the ones indeed, an aroma from life to life, but to the others, an aroma from death to death”
-2:16	t3vw		rc://*/ta/man/translate/writing-pronouns	οἷς	-1	Here, the phrase **to the ones** refers to “the ones perishing,” and the phrase **to the {others}** refers to “the ones being saved” (see [2:15](../02/15.md)). If it would be helpful in your language, you could clarify to whom these phrases refer. Alternate translation: “to the latter … to the former” or “to the ones perishing … to the ones being saved”
-2:16	dwk6		rc://*/ta/man/translate/figs-exmetaphor	ὀσμὴ	-1	Here Paul continues to speak about **fragrance** and good smells (see [2:14–15](../02/14.md)). He specifically explains what kind of **aroma** he and his fellow workers are. Those who do not believe think that the **aroma** smells bad, while those who do believe think that the **aroma** smells good. If it would be helpful in your language, you could use a simile or express the idea plainly. Make sure that your translation fits with how you translated the “smelling” language in [2:14–15](../02/14.md). Alternate translation: “we smell like an aroma … we smell like an aroma” or “our message is … our message is”
+2:16	t3vw		rc://*/ta/man/translate/writing-pronouns	οἷς	-1	Here, the phrase **to the ones** refers to “the ones perishing,” and the phrase **to the {others}** refers to “the ones being saved” (See: [2:15](../02/15.md)). If it would be helpful in your language, you could clarify to whom these phrases refer. Alternate translation: “to the latter … to the former” or “to the ones perishing … to the ones being saved”
+2:16	dwk6		rc://*/ta/man/translate/figs-exmetaphor	ὀσμὴ	-1	Here Paul continues to speak about **fragrance** and good smells (See: [2:14–15](../02/14.md)). He specifically explains what kind of **aroma** he and his fellow workers are. Those who do not believe think that the **aroma** smells bad, while those who do believe think that the **aroma** smells good. If it would be helpful in your language, you could use a simile or express the idea plainly. Make sure that your translation fits with how you translated the “smelling” language in [2:14–15](../02/14.md). Alternate translation: “we smell like an aroma … we smell like an aroma” or “our message is … our message is”
 2:16	ud2u		rc://*/ta/man/translate/figs-explicit	ἐκ θανάτου εἰς θάνατον & ἐκ ζωῆς εἰς ζωήν	1	Twice here Paul uses the words **from** and **to** with the same word. He could be using this form because: (1) **from** indicates the source of the **aroma**, and **to** indicates the effects of the **aroma**. Alternate translation: “that smells like death and leads to death … that smells like life and leads to life” or “of death causing death … of life causing life” (2) **from** and **to** together emphasize that the **aroma** is characterized completely by either **death** or **life**. Alternate translation: “of death … of life” or “characterized completely by death … characterized completely by life”
 2:16	yau5		rc://*/ta/man/translate/figs-abstractnouns	ἐκ θανάτου εἰς θάνατον & ἐκ ζωῆς εἰς ζωήν	1	If your language does not use abstract nouns for the ideas of **death** and **life**, you could express the ideas by using verbs such as “die” and “live” or adjectives such as “dead” and “alive.” Make sure your translation fits with the option you chose in the previous note. Alternate translation: “that comes from something dying and that leads to people dying … that comes from something living and leads to people living” or “that smells like something dead … that smells like something alive”
 2:16	cdr3		rc://*/ta/man/translate/writing-pronouns	πρὸς ταῦτα	1	Here, the phrase **these things** refers back to what those who proclaim the good news must do, things that Paul has outlined in [2:14–16](../02/14.md). If it would be helpful in your language, you could make explicit to what **these things** refers. Alternate translation: “to do what I have said” or “to preach the gospel like this”
 2:16	be6x		rc://*/ta/man/translate/figs-rquestion	πρὸς ταῦτα τίς ἱκανός?	1	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. The question could imply that the answer is that: (1) Paul and his fellow workers are **sufficient** since God works through them. Alternate translation: “for these things, we are indeed sufficient!” (2) no one is **sufficient**. Alternate translation: “for these things, nobody is sufficient!”
-2:17	h7y1		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	Here, the word **For** could introduce: (1) an explanation of the implied answer to the previous question, which is that Paul and his fellow workers are “sufficient” since God works through them. Alternate translation: “But we are sufficient, because” (2) an explanation of why Paul and his fellow workers are like an aroma of life or death (see [2:16](../02/16.md)). Alternate translation: “We are an aroma of life or death because”
+2:17	h7y1		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	Here, the word **For** could introduce: (1) an explanation of the implied answer to the previous question, which is that Paul and his fellow workers are “sufficient” since God works through them. Alternate translation: “But we are sufficient, because” (2) an explanation of why Paul and his fellow workers are like an aroma of life or death (See: [2:16](../02/16.md)). Alternate translation: “We are an aroma of life or death because”
 2:17	pmpz		rc://*/ta/man/translate/figs-exclusive	ἐσμεν & λαλοῦμεν	1	Here, just as in [2:14–15](../02/14.md), the word **we** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “we who preach are … we speak” (2) just Paul. Alternate translation: “I am … I speak”
 2:17	u7ui		rc://*/ta/man/translate/figs-nominaladj	οἱ πολλοὶ	1	Paul is using the adjective **many** as a noun in order to refer **many** people. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “the many people”
 2:17	yf8u		rc://*/ta/man/translate/translate-unknown	καπηλεύοντες	1	Here, the word **peddling** refers to the practice of selling goods that one has. The word implies that the person who is **peddling** is trying to make as much profit as they can, whether by honest or deceitful means. If it would be helpful in your language, you could use a word or phrase that refers to selling something for as much money as possible. Alternate translation: “trading in” or “selling off”
@@ -243,7 +243,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 2:17	vpdc		rc://*/ta/man/translate/figs-explicit	κατέναντι Θεοῦ	1	Here, the phrase **in the presence of God** could indicate that: (1) they **speak** as they do because they know that **God** sees or knows what they do. So, they speak in a way that pleases **God**. Alternate translation: “as God desires” or “with God watching” (2) they **speak** with **God** as a witness guaranteeing what they say. Alternate translation: “with God as witness” or “with God guaranteeing it”
 2:17	u2zb		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ	1	Paul uses the spatial metaphor **in Christ** to describe the union of believers with **Christ**. In this case, being **in Christ**, or united to Christ, explains how they **speak**. If it would be helpful in your language, you could use a phrase that indicates that they **speak** as those who are united to **Christ**. Alternate translation: “as Christians” or “as those united to Christ”
 3:1	mdwx		rc://*/ta/man/translate/figs-exclusive	ἀρχόμεθα & ἑαυτοὺς & μὴ χρῄζομεν	1	Here, just as in [2:14–15](../02/14.md), [17](../02/17.md), the word **we** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “Are we who preach beginning … ourselves … we do not need … do we” (2) just Paul. Alternate translation: “Am I beginning … myself … I do not need … do I”
-3:intro	f7rh				0	# 2 Corinthians 3 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n     * Qualification for ministry (3:1–6)\n     * Ministry of Moses and ministry of Paul (3:7–4:6)\n\n## Special Concepts in this Chapter\n\n### Letters of recommendation\n\nIn [3:1–3](../03/01.md), Paul refers to “letters of recommendation.” These were letters that a person carried with them when they traveled to a new place. Someone that the traveler knew would write that the traveler could be trusted and should be welcomed, and the traveler would give this letter to people that he or she visited. If something like this is not a common practice in your culture, you may need to explain it for your readers in a footnote. (See: [[rc://*/tw/dict/bible/other/letter]])\n\n### Letter and Spirit\n\nIn [3:6–8](../03/06.md), Paul contrasts “letter” and “Spirit.” In these verses, the word “letter” refers to written characters, and the word “Spirit” refers to the Holy Spirit. Paul’s point is that whatever is characterized by the “letter” is something that is only written down and does not have any power. Whatever is characterized by the “Spirit” has power and can change people. Although it also might be written down, the “Spirit” gives it power. Paul uses this contrast to describe one of the differences between the old covenant (“letter”) and the new covenant (“Spirit”). Consider a natural way to express this contrast in your language.\n\n### Glory\n\nThroughout this chapter, Paul speaks extensively of “glory.” He indicates that the old covenant and ministry had glory, but the new covenant and ministry have much more glory. The word “glory” refers to how great, powerful, and amazing someone or something is. Consider how to express this idea throughout the chapter. (See: [[rc://*/tw/dict/bible/kt/glory]])\n\n### Veiling of the glory on Moses’ face\n\nIn [3:7](../03/07.md), [13](../03/13.md), Paul refers to a story about what happened when Moses received the Ten Commandments from God. Because he met God and spoke with him, Moses’ face became bright or shining. Because of that, Moses would cover his face with a veil or cloth when he was with the Israelites after he spoke with God. You can read this story in [Exodus 34:29–35](../exo/34/29.md). Paul also notes that the brightness or “glory” on Moses’ face would fade away. This detail cannot be found directly in the story in Exodus. Paul either inferred it from the story, or it was tradition to say that the “glory” faded away. If your readers would not understand what Paul refers to in these verses, you could include a footnote or explanatory information. (See: [[rc://*/tw/dict/bible/other/veil]])\n\n## Important Figures of Speech in this Chapter\n\n### The Corinthians as a letter of recommendation\n\nIn [3:2–3](../03/02.md), Paul describes the Corinthians themselves as a letter of recommendation for him and his fellow workers. He speaks in this way because anyone who knows the Corinthians will know that they believed because of Paul and those who worked with him. In this way, the Corinthians “recommend” Paul as a true apostle of Jesus. If possible, preserve the metaphor of a letter of recommendation or express the idea with a simile.\n\n### The “veil”\n\nAfter he introduces how Moses put an actual “veil” over his face, Paul begins to use the word “veil” and related words in figurative ways (see [3:14–18](../03/14.md)). He claims that people who are not united to Christ cannot understand the Old Testament, and he describes this inability to understand as a “veil” that covers their hearts. In other words, just as the the veil obscured the glory on Moses’ face, so the meaning of the Old Testament is obscured for someone who hears it but does not believe in Jesus. However,\nPaul says that this “veil” is taken away when someone believes in Jesus. Because of that, those who believe have no “veil” and can reflect God’s glory even more than Moses’ did. This is a complex figure of speech that connects directly to the story about Moses and his veil. Because of that, it is important to preserve the “veil” language. If your readers would not understand that Paul is speaking figuratively, you could use a simile to express the idea.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The Lord is the Spirit”\n\nIn [3:17](../03/17.md), Paul states that “the Lord is the Spirit.” Scholars have understood this sentence in three primary ways. First, Paul could be defining who he meant when he referred to “the Lord” in the previous verse ([3:16](../03/16.md)). Second, Paul could be stating that the way that believers experience “the Lord” is as the Holy Spirit. Third, Paul could be stating that “the Lord” is a spirit or is spiritual. It is most likely true that Paul is defining who “the Lord” he has referred to is, so it is recommended that you follow the first option. See the notes on this verse for translation possibilities.
+3:intro	f7rh				0	# 2 Corinthians 3 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n     * Qualification for ministry (3:1–6)\n     * Ministry of Moses and ministry of Paul (3:7–4:6)\n\n## Special Concepts in this Chapter\n\n### Letters of recommendation\n\nIn [3:1–3](../03/01.md), Paul refers to “letters of recommendation.” These were letters that a person carried with them when they traveled to a new place. Someone that the traveler knew would write that the traveler could be trusted and should be welcomed, and the traveler would give this letter to people that he or she visited. If something like this is not a common practice in your culture, you may need to explain it for your readers in a footnote. (See: [[rc://*/tw/dict/bible/other/letter]])\n\n### Letter and Spirit\n\nIn [3:6–8](../03/06.md), Paul contrasts “letter” and “Spirit.” In these verses, the word “letter” refers to written characters, and the word “Spirit” refers to the Holy Spirit. Paul’s point is that whatever is characterized by the “letter” is something that is only written down and does not have any power. Whatever is characterized by the “Spirit” has power and can change people. Although it also might be written down, the “Spirit” gives it power. Paul uses this contrast to describe one of the differences between the old covenant (“letter”) and the new covenant (“Spirit”). Consider a natural way to express this contrast in your language.\n\n### Glory\n\nThroughout this chapter, Paul speaks extensively of “glory.” He indicates that the old covenant and ministry had glory, but the new covenant and ministry have much more glory. The word “glory” refers to how great, powerful, and amazing someone or something is. Consider how to express this idea throughout the chapter. (See: [[rc://*/tw/dict/bible/kt/glory]])\n\n### Veiling of the glory on Moses’ face\n\nIn [3:7](../03/07.md), [13](../03/13.md), Paul refers to a story about what happened when Moses received the Ten Commandments from God. Because he met God and spoke with him, Moses’ face became bright or shining. Because of that, Moses would cover his face with a veil or cloth when he was with the Israelites after he spoke with God. You can read this story in [Exodus 34:29–35](../exo/34/29.md). Paul also notes that the brightness or “glory” on Moses’ face would fade away. This detail cannot be found directly in the story in Exodus. Paul either inferred it from the story, or it was tradition to say that the “glory” faded away. If your readers would not understand what Paul refers to in these verses, you could include a footnote or explanatory information. (See: [[rc://*/tw/dict/bible/other/veil]])\n\n## Important Figures of Speech in this Chapter\n\n### The Corinthians as a letter of recommendation\n\nIn [3:2–3](../03/02.md), Paul describes the Corinthians themselves as a letter of recommendation for him and his fellow workers. He speaks in this way because anyone who knows the Corinthians will know that they believed because of Paul and those who worked with him. In this way, the Corinthians “recommend” Paul as a true apostle of Jesus. If possible, preserve the metaphor of a letter of recommendation or express the idea with a simile.\n\n### The “veil”\n\nAfter he introduces how Moses put an actual “veil” over his face, Paul begins to use the word “veil” and related words in figurative ways (See: [3:14–18](../03/14.md)). He claims that people who are not united to Christ cannot understand the Old Testament, and he describes this inability to understand as a “veil” that covers their hearts. In other words, just as the the veil obscured the glory on Moses’ face, so the meaning of the Old Testament is obscured for someone who hears it but does not believe in Jesus. However,\nPaul says that this “veil” is taken away when someone believes in Jesus. Because of that, those who believe have no “veil” and can reflect God’s glory even more than Moses’ did. This is a complex figure of speech that connects directly to the story about Moses and his veil. Because of that, it is important to preserve the “veil” language. If your readers would not understand that Paul is speaking figuratively, you could use a simile to express the idea.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The Lord is the Spirit”\n\nIn [3:17](../03/17.md), Paul states that “the Lord is the Spirit.” Scholars have understood this sentence in three primary ways. First, Paul could be defining who he meant when he referred to “the Lord” in the previous verse ([3:16](../03/16.md)). Second, Paul could be stating that the way that believers experience “the Lord” is as the Holy Spirit. Third, Paul could be stating that “the Lord” is a spirit or is spiritual. It is most likely true that Paul is defining who “the Lord” he has referred to is, so it is recommended that you follow the first option. See the notes on this verse for translation possibilities.
 3:1	um8x		rc://*/ta/man/translate/figs-rquestion	ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν?	1	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. The question implies that the answer is “no, we are not.” If it would be helpful in your language, you could express the idea by using a strong negation. Alternate translation: “We are certainly not beginning to commend ourselves again!”
 3:1	fuds		rc://*/ta/man/translate/figs-explicit	πάλιν	1	Here, the word **again** implies that Paul and his fellow workers had already “commended themselves” at some point in the past. Most likely, this happened when they first met the Corinthians. If it would be helpful in your language, you could use a word or phrase that makes this more explicit. Alternate translation: “once more” or “again, like we did at first”
 3:1	noiz		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἢ	1	The word **Or** introduces an alternative to what Paul asked in the first question. In that question, he implied that they were not “commending” themselves again. With **Or**, then, Paul poses a question that introduces the incorrect alternative: they might need **letters of recommendation**. He introduces this incorrect alternative to show that the implication of his first question is true: they are not “commending” themselves again. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the contrary,”
@@ -256,7 +256,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 3:2	a7xl		rc://*/ta/man/translate/figs-exclusive	ἡ ἐπιστολὴ ἡμῶν & ταῖς καρδίαις ἡμῶν	1	Here, just as in [3:1](../03/01.md), the word **our** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “the letter for us who preach the gospel … our hearts” (2) just Paul. Alternate translation: “my letter … my heart”
 3:2	ygx8		rc://*/ta/man/translate/figs-possession	ἡ ἐπιστολὴ ἡμῶν & ἐνγεγραμμένη	1	With the phrase **our letter**, Paul uses the possessive form to describe a **letter** that could: (1) recommend “us.” Alternate translation: “the letter for us written” or “a letter that recommends us written” (2) be written by “us.” Alternate translation: “a letter written by us”
 3:2	v2e7		rc://*/ta/man/translate/figs-metonymy	ἐνγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν	1	In the Paul’s culture, **hearts** are the places where humans think and plan. What Paul means is that the recommendation from the Corinthians is not written down on paper but, rather, is a part of their relationship with Paul. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “written inside us” or “expressed by our relationship”
-3:2	ko7w		rc://*/ta/man/translate/figs-activepassive	ἐνγεγραμμένη	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul states in the following verse that “Christ” did it (see [3:3](../03/03.md)). Alternate translation: “that Christ has written”
+3:2	ko7w		rc://*/ta/man/translate/figs-activepassive	ἐνγεγραμμένη	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul states in the following verse that “Christ” did it (See: [3:3](../03/03.md)). Alternate translation: “that Christ has written”
 3:2	bu1u		rc://*/ta/man/translate/figs-activepassive	γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων	1	If your language does not use the passive form in this way, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “which all men know and read”
 3:2	pzpz		rc://*/ta/man/translate/figs-doublet	γινωσκομένη καὶ ἀναγινωσκομένη	1	Here, the words **known** and **read** express very similar ideas. It is likely that **known** indicates that people are aware that there is a **letter**, while **read** indicates that they know what the **letter** says. If you do not have words that express these distinctions, and if the repetition would be confusing in your language, you could express the idea with a single phrase. Alternate translation: “read” or “noticed”
 3:2	dr5k		rc://*/ta/man/translate/figs-gendernotations	πάντων ἀνθρώπων	1	Although the word **men** is masculine, Paul is using it to refer to all people, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “every person” or “all men and women”
@@ -271,7 +271,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 3:3	q96q		rc://*/ta/man/translate/figs-activepassive	ἐνγεγραμμένη οὐ	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that Christ did it. Alternate translation: “which Christ wrote not”
 3:3	qt5g		rc://*/ta/man/translate/translate-unknown	μέλανι	1	Here, the word **ink** refers to colored liquid that people in Paul’s culture used to write letters and words. If it would be helpful in your language, you could use whatever term naturally refers to what people use to write letters and words. Alternate translation: “with a pen”
 3:3	t5ah		rc://*/ta/man/translate/figs-explicit	Θεοῦ ζῶντος	1	Here, the phrase **living God** identifies God as the one who “lives” and possibly as the one who gives life. The primary point is that **God** actually lives, unlike inanimate idols and other things that people may call gods. If it would be helpful in your language, you could use a word or phrase that emphasizes that God really lives. Alternate translation: “of the God who lives” or “of the true God”
-3:3	ana2		rc://*/ta/man/translate/translate-unknown	ἐν πλαξὶν	-1	Here, the word **tablets** refers to thin, flat pieces of stone on which people would write words, especially important words. If it would be helpful in your language, you could use a word or phrase that refers to the surface on which people write something important. Paul may be referring here to the **tablets** on which Moses wrote God’s commandments (see [Exodus 34:1–4](../exo/34/01.md)), so, if possible, use a word that could refer to those **tablets**. Alternate translation: “on flat pieces … on flat pieces” or “on plaques … on plaques”
+3:3	ana2		rc://*/ta/man/translate/translate-unknown	ἐν πλαξὶν	-1	Here, the word **tablets** refers to thin, flat pieces of stone on which people would write words, especially important words. If it would be helpful in your language, you could use a word or phrase that refers to the surface on which people write something important. Paul may be referring here to the **tablets** on which Moses wrote God’s commandments (See: [Exodus 34:1–4](../exo/34/01.md)), so, if possible, use a word that could refer to those **tablets**. Alternate translation: “on flat pieces … on flat pieces” or “on plaques … on plaques”
 3:3	ih89		rc://*/ta/man/translate/figs-possession	πλαξὶν λιθίναις	1	Here Paul uses the possessive form to describe **tablets** that are made out of **stone**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “stone tablets”
 3:3	u959		rc://*/ta/man/translate/figs-possession	πλαξὶν καρδίαις σαρκίναις	1	Here Paul uses the possessive form to describe **tablets** that refer to **hearts** that are made of **flesh**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “tablets that are fleshly hearts” or “tablets that are hearts made of flesh”
 3:3	no25		rc://*/ta/man/translate/figs-metonymy	καρδίαις σαρκίναις	1	In the Paul’s culture, **hearts** are the places where humans think and plan. Here Paul states that these **hearts** are made of **flesh**, meaning that they are live, functional body parts. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “of living people” or “of what we think and do”
@@ -280,7 +280,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 3:4	z7qx		rc://*/ta/man/translate/figs-abstractnouns	πεποίθησιν & τοιαύτην ἔχομεν	1	If your language does not use an abstract noun for the idea of **confidence**, you could express the idea by using an adjective such as “confident.” Alternate translation: “we are confident in this way”
 3:4	q0kr		rc://*/ta/man/translate/writing-pronouns	πεποίθησιν & τοιαύτην	1	Here, the word **such** indicates that the **confidence** is the kind that Paul showed in the previous verses, especially in [3:1–3](../03/01.md). If it would be helpful in your language, you could make it clearer that **such** refers back to what Paul has said in the previous verses. Alternate translation: “that kind of confidence” or “confidence in those ways”
 3:4	y72k		rc://*/ta/man/translate/figs-explicit	πρὸς τὸν Θεόν	1	Here, the phrase **toward God** could indicate that the **confidence** is: (1) before or in the presence of **God**. In other words, Paul has **confidence** that God approves of him and his fellow workers. Alternate translation: “with regard to God” (2) in **God**. In other words, Paul has **confidence** that God will do what he has promised. Alternate translation: “in God”
-3:5	knf2		rc://*/ta/man/translate/grammar-connect-logic-contrast	οὐχ	1	Here, the word **Not** introduces a contrast with what Paul said in the previous verse about **confidence** (see [3:4](../03/04.md)). He wishes to clarify that the **confidence** is not based on human abilities but on **God**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “But it is not” or “However, it is not”
+3:5	knf2		rc://*/ta/man/translate/grammar-connect-logic-contrast	οὐχ	1	Here, the word **Not** introduces a contrast with what Paul said in the previous verse about **confidence** (See: [3:4](../03/04.md)). He wishes to clarify that the **confidence** is not based on human abilities but on **God**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “But it is not” or “However, it is not”
 3:5	i7nt		rc://*/ta/man/translate/figs-exclusive	ἑαυτῶν & ἐσμεν & ἑαυτῶν & ἡμῶν	1	Here, just as in [3:1–4](../03/01.md), the words **we**, **ourselves**, and **our** do not include the Corinthians. They could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “we who preach the gospel are … ourselves … ourselves … our” (2) just Paul. Alternate translation: “I am … myself … myself … my”
 3:5	qye9		rc://*/ta/man/translate/figs-explicit	ἀφ’ ἑαυτῶν ἱκανοί & ἡ ἱκανότης ἡμῶν	1	Here Paul does not state what they are not **sufficient** to do. He implies that it is serving God by preaching the gospel. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “sufficient in preaching the gospel from ourselves … our sufficiency for this task”
 3:5	e5e7			ἑαυτῶν & λογίσασθαί	1	Here, the phrase **to consider** introduces an explanation or elaboration of what **sufficient from ourselves** means. If it would be helpful in your language, you could use a word or phrase that introduces an explanation or elaboration. Alternate translation: “ourselves, that is, we do not consider” or “ourselves, so that we consider”
@@ -299,7 +299,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 3:7	rife		rc://*/ta/man/translate/figs-possession	ἡ διακονία τοῦ θανάτου	1	Here Paul uses the possessive form to describe a **ministry** that leads to **death**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the ministry that leads to death”
 3:7	du65		rc://*/ta/man/translate/figs-explicit	ἡ διακονία τοῦ θανάτου	1	Here, the word **ministry** could refer primarily to: (1) the action of ministering. In this case, the word refers to how Moses administered the old covenant. Alternate translation: “the service of this death” or “the act of ministering that led to death” (2) the system of **ministry**. In this case, the word refers to the old covenant or its laws. Alternate translation: “the system of this death” or “the laws that led to death”
 3:7	ut6r		rc://*/ta/man/translate/figs-abstractnouns	ἡ διακονία τοῦ θανάτου	1	If your language does not use an abstract nouns for the idea of **death**, you could express the idea by using a verb such as “die.” Alternate translation: “the ministry that causes people die”
-3:7	j1hp		rc://*/ta/man/translate/figs-activepassive	ἐν γράμμασιν ἐντετυπωμένη λίθοις	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that God did it (see also [Exodus 34:1](../exo/34/01.md)). Alternate translation: “which God engraved in letters on stones”
+3:7	j1hp		rc://*/ta/man/translate/figs-activepassive	ἐν γράμμασιν ἐντετυπωμένη λίθοις	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that God did it (See: also [Exodus 34:1](../exo/34/01.md)). Alternate translation: “which God engraved in letters on stones”
 3:7	rx13		rc://*/ta/man/translate/figs-explicit	ἐν γράμμασιν ἐντετυπωμένη λίθοις	1	Here Paul refers to how God **engraved** or carved the regulations for the **ministry** on **stones** or tablets. Much as in the previous verse, **letters** refers to written characters, so the point is that God used writing. Paul is probably referring to the story about how Moses met God on a mountain, and God carved the regulations of the covenant on two pieces of stone. You can read this story in [Exodus 34:1–28](../exo/34/01.md). If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “engraved in writing by God onto two stone slabs”
 3:7	r5p5		rc://*/ta/man/translate/figs-abstractnouns	ἐγενήθη ἐν δόξῃ	1	If your language does not use an abstract noun for the idea of **glory**, you could express the idea by using an adjective such as “glorious” or “great.” Alternate translation: “was very great”
 3:7	myms		rc://*/ta/man/translate/figs-explicit	ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωϋσέως, διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ, τὴν καταργουμένην	1	Here Paul refers to a story about what happened after God **engraved** the stone tablets. When Moses returned to talk to the Israelites, his face shone brightly because he had been talking to God. In other words, some of God’s **glory** became part of Moses’ **face**, and the Israelites could not **look intently** at his face because it was a little like looking at God. You can read this story in [Exodus 34:29–35](../exo/34/29.md). If it would be helpful in your language, you could make the idea more explicit or include a footnote explaining the story. Alternate translation: “so that the sons of Israel were not able to look carefully at the face of Moses because of the fading glory on his face that came from talking with God”
@@ -358,13 +358,13 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 3:14	tzbd		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **for** introduces a further explanation of what Paul has said about how **their minds were hardened**. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “since” or “because”
 3:14	w68p		rc://*/ta/man/translate/figs-metaphor	τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει, μὴ ἀνακαλυπτόμενον	1	Here Paul speaks as if a **veil** kept people from understanding the **old covenant** when it is “read,” and this veil is not **lifted**. He speaks in this way to identify the inability of people to understand the **old covenant** with how Moses’ kept the Israelites from looking at his face with a **veil**. Just as the **veil** kept them from seeing the glory on his face, so a **veil** keeps people from understanding **the reading of the old covenant**. Since Paul uses this figure of speech to connect what he is saying with what he has said about Moses, you should preserve the metaphor or express the idea with a simile. Alternate translation: “their lack of understanding is a like a veil that remains at the reading of the old covenant, not being lifted”
 3:14	wcbv		rc://*/ta/man/translate/figs-infostructure	τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει, μὴ ἀνακαλυπτόμενον	1	Here, the phrase **not being lifted** could: (1) explain why the veil **remains**. Alternate translation: “the same veil remains at the reading of the old covenant, since it is not lifted” (2) describe the state that **remains**. Alternate translation: “the same veil is still not lifted at the reading of the old covenant”
-3:14	wymg		rc://*/ta/man/translate/figs-explicit	τὸ αὐτὸ κάλυμμα	1	Here, the phrase **same veil** could refer to: (1) the veil that Moses wore (see [3:13](../03/13.md)). Alternate translation: “the veil that Moses wore” (2) the veil that **hardened** their **minds**. Alternate translation: “the veil that hardened their minds”
+3:14	wymg		rc://*/ta/man/translate/figs-explicit	τὸ αὐτὸ κάλυμμα	1	Here, the phrase **same veil** could refer to: (1) the veil that Moses wore (See: [3:13](../03/13.md)). Alternate translation: “the veil that Moses wore” (2) the veil that **hardened** their **minds**. Alternate translation: “the veil that hardened their minds”
 3:14	gg2d		rc://*/ta/man/translate/figs-possession	ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης	1	Here Paul uses the possessive form to refer to a person **reading** the **old covenant**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “when the old covenant is read” or “when they read the old covenant”
 3:14	orvo		rc://*/ta/man/translate/figs-metonymy	τῆς παλαιᾶς διαθήκης	1	Here, the phrase **old covenant** refers to the words that contain or describe **the old covenant**. If it would be helpful in your language, you could refer directly to these words. Alternate translation: “of the message about the old covenant” or “of the words that describe the old covenant”
 3:14	gl8l		rc://*/ta/man/translate/figs-activepassive	μὴ ἀνακαλυπτόμενον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who would do the action, Paul implies that “God” would do it. Alternate translation: “God not lifting it”
 3:14	vygf		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	Here, the word **because** could indicate why: (1) the **veil** is not “lifted.” Alternate translation: “and it is not lifted, because” (2) the **veil remains**. Alternate translation: “and the veil remains, because”
 3:14	m7lk		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ	1	Here Paul uses the spatial metaphor **in Christ** to describe the union of believers with **Christ**. In this case, being **in Christ**, or united to Christ, explains why and how the **veil** is “lifted.” If it would be helpful in your language, you could use a phrase that indicates that being united to Christ leads to the “lifting” of the **veil**. Alternate translation: “only when a person is united to Christ”
-3:14	r1lt		rc://*/ta/man/translate/figs-explicit	καταργεῖται	1	Here, the phrase **fading away** is the same phrase that Paul used to describe how the “glory” was “fading” from Moses’ face (see [3:13](../03/13.md)). What Paul means is that the **veil** disappears or is removed **in Christ**. If possible, use a word or phrase that reminds your readers of how you translated “fading” in [3:13](../03/13.md). Alternate translation: “is it being abolished” or “is it disappearing”
+3:14	r1lt		rc://*/ta/man/translate/figs-explicit	καταργεῖται	1	Here, the phrase **fading away** is the same phrase that Paul used to describe how the “glory” was “fading” from Moses’ face (See: [3:13](../03/13.md)). What Paul means is that the **veil** disappears or is removed **in Christ**. If possible, use a word or phrase that reminds your readers of how you translated “fading” in [3:13](../03/13.md). Alternate translation: “is it being abolished” or “is it disappearing”
 3:14	rhid		rc://*/ta/man/translate/writing-pronouns	καταργεῖται	1	Here, the word **it** could refer to: (1) the **veil**. Alternate translation: “is this veil fading away” (2) the **old covenant**. Alternate translation: “is this covenant fading away”
 3:15	cv2j		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλ’	1	Here, the word **But** introduces a contrast with what Paul said in the previous verse about the veil “fading away” in Christ ([3:14](../03/14.md)). What Paul says in the rest of the verse repeats many of the ideas from the first parts of [3:14](../03/14.md). Consider whether a contrast word or a connecting word expresses the idea most clearly. Alternate translation: “However,” or “In fact,”
 3:15	t3dl		rc://*/ta/man/translate/figs-metonymy	ἀναγινώσκηται Μωϋσῆς	1	Here, the word **Moses** could refer to: (1) the first five books of the Old Testament, often called “the Law” or the “Pentateuch.” Alternate translation: “the Law is read” or “the first parts of the Old Testament are read” (2) the entire Old Testament. Alternate translation: “the Scriptures are read” or “the Old Testament is read”
@@ -398,7 +398,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 3:18	mw3v			καθάπερ ἀπὸ	1	Here, the phrase **just as from** indicates the source of the transformation. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “and this is from” or “even as it is accomplished by”
 3:18	wlp1			Κυρίου, Πνεύματος	1	Here, Paul could be using this phrase to: (1) identify the **Lord** as the **Spirit**, as he did in [3:17](../03/17.md). Just as in that verse, he could mean that the **Lord** is the **Spirit**, or he could mean that the **Lord** is experienced as the **Spirit**. Alternate translation: “the Lord, that is, the Spirit” or “the Lord, whom we experience as the Spirit” (2) name the Holy Spirit as “the Spirit of the Lord,” as he did in [3:17](../03/17.md). Alternate translation: “the Spirit of the Lord” (3) refer to the **Lord** to whom the **Spirit** belongs or who sends the **Spirit**. Alternate translation: “the Lord of the Spirit”
 3:18	mmdd		rc://*/ta/man/translate/figs-explicit	Πνεύματος	1	Here, the word **Spirit** could refer to: (1) the Holy Spirit. Alternate translation: “God’s Spirit” (2) what is “spiritual” as opposed to what is written or fleshly. Alternate translation: “who is spiritual” or “who is a spirit”
-4:intro	rx1c				0	# 2 Corinthians 4 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n     * Ministry of Moses and ministry of Paul (3:7–4:6)\n     * Suffering and ministry (4:7–18)\n\n## Special Concepts in this Chapter\n\n### Life and death\n\nIn [4:7–14](../04/07.md), Paul refers to life, death, and resurrection. When he refers to how he and his fellow workers experience death or dying, he is referring to how they suffer and experience things related to death. When he refers to how he and his fellow workers experience life or being raised, he is most likely referring to how God will resurrect them. He could also be referring to how God delivers them from death when they suffer or are persecuted. Consider what forms you could use to refer to experiences related to death and resurrection. (See: [[rc://*/tw/dict/bible/kt/life]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Important Figures of Speech in this Chapter\n\n### Light and darkness\n\nIn [4:3–6](../04/03.md), Paul describes a lack of understanding and belief in the gospel as veiling, blinding, and darkness. He describes understanding and belief in the gospel as shining and light. These figures of speech compare believing and understanding to seeing. If possible, preserve these figures of speech, but you could express the ideas in plain language if necessary. (See: [[rc://*/tw/dict/bible/other/light]] and [[rc://*/tw/dict/bible/other/darkness]])\n\n### “Outer” and “inner” man\n\nIn [4:16](../04/16.md), Paul refers to two different parts of himself and his fellow workers: their inner man and their outer man. The “inner” and the “outer” are probably not directly related to the spiritual and physical parts of people. Rather, the inner is connected to what is not seen, and the outer is connected to what is seen (see [4:18](../04/18.md)). Consider what form you can use to refer to the parts of a person that people can observe and the parts of a person that they cannot observe. Make sure that your translation does not simply distinguish between the skin and what is under the skin. It is more important to use words that suggest that what people observe is not always what is really true about a person.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses these words, he does not include the Corinthians unless a note specifies otherwise. He could be referring to: (1) himself and those who preach the gospel with him. (2) just himself. It is recommended that you follow the first option, but both are possible. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### The contrasts in [4:8–12](../04/08.md).\n\nIn these verses, Paul contrasts bad things that happen to him and those with him with good things that happen to them. Paul wrote these verses as one long sentence with short clauses because this was a powerful form in his culture. Consider using a form that is powerful in your culture. The UST expresses the idea with many short sentences because this is one kind of powerful form in English.
+4:intro	rx1c				0	# 2 Corinthians 4 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n     * Ministry of Moses and ministry of Paul (3:7–4:6)\n     * Suffering and ministry (4:7–18)\n\n## Special Concepts in this Chapter\n\n### Life and death\n\nIn [4:7–14](../04/07.md), Paul refers to life, death, and resurrection. When he refers to how he and his fellow workers experience death or dying, he is referring to how they suffer and experience things related to death. When he refers to how he and his fellow workers experience life or being raised, he is most likely referring to how God will resurrect them. He could also be referring to how God delivers them from death when they suffer or are persecuted. Consider what forms you could use to refer to experiences related to death and resurrection. (See: [[rc://*/tw/dict/bible/kt/life]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Important Figures of Speech in this Chapter\n\n### Light and darkness\n\nIn [4:3–6](../04/03.md), Paul describes a lack of understanding and belief in the gospel as veiling, blinding, and darkness. He describes understanding and belief in the gospel as shining and light. These figures of speech compare believing and understanding to seeing. If possible, preserve these figures of speech, but you could express the ideas in plain language if necessary. (See: [[rc://*/tw/dict/bible/other/light]] and [[rc://*/tw/dict/bible/other/darkness]])\n\n### “Outer” and “inner” man\n\nIn [4:16](../04/16.md), Paul refers to two different parts of himself and his fellow workers: their inner man and their outer man. The “inner” and the “outer” are probably not directly related to the spiritual and physical parts of people. Rather, the inner is connected to what is not seen, and the outer is connected to what is seen (See: [4:18](../04/18.md)). Consider what form you can use to refer to the parts of a person that people can observe and the parts of a person that they cannot observe. Make sure that your translation does not simply distinguish between the skin and what is under the skin. It is more important to use words that suggest that what people observe is not always what is really true about a person.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses these words, he does not include the Corinthians unless a note specifies otherwise. He could be referring to: (1) himself and those who preach the gospel with him. (2) just himself. It is recommended that you follow the first option, but both are possible. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### The contrasts in [4:8–12](../04/08.md).\n\nIn these verses, Paul contrasts bad things that happen to him and those with him with good things that happen to them. Paul wrote these verses as one long sentence with short clauses because this was a powerful form in his culture. Consider using a form that is powerful in your culture. The UST expresses the idea with many short sentences because this is one kind of powerful form in English.
 4:1	lyi4		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τοῦτο	1	Here, the word **Therefore** introduces a conclusion based on what Paul has said, particularly what he said in [3:4–18](../03/04.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion based on what has been said. Alternate translation: “So then” or “Because of that”
 4:1	ln4n		rc://*/ta/man/translate/grammar-connect-logic-result	ἔχοντες	1	Here, the word **having** introduces a reason why Paul and his fellow workers **do not become discouraged**. If it would be helpful in your language, you could make the relationship more explicit. Alternate translation: “because we have”
 4:1	h1ud		rc://*/ta/man/translate/figs-explicit	καθὼς ἠλεήθημεν	1	Here, this phrase could indicate: (1) the way that Paul and his fellow workers received the **ministry**. Alternate translation: “which we received by God’s mercy” (2) what led to Paul and his fellow workers receiving the ministry, which was their conversions. Alternate translation: “which we received after God had mercy on us”
@@ -440,10 +440,10 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 4:6	m6rf		rc://*/ta/man/translate/figs-exclusive	ταῖς καρδίαις ἡμῶν	1	Here, the word **our** could refer to: (1) just Paul and his fellow workers. Paul is focusing on himself and those with him, but he does not mean to exclude the Corinthians entirely. Alternate translation: “the hearts of us who preach the gospel” (2) Paul and everyone who believes, including the Corinthians. Alternate translation: “the hearts of us, who believe,”
 4:6	fkq3		rc://*/ta/man/translate/figs-possession	φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ	1	Here Paul uses the possessive form multiple times. What he means is that the **illumination** either is or comes from the **knowledge**, and the **knowledge** is about the **glory of God**. In this last phrase, **glory** describes what **God** is like. If it would be helpful in your language, you could express the idea in a more natural form. See how you translated the similar construction in [4:4](../04/04.md). Alternate translation: “the illumination, which is the knowledge about the glorious God” or “the illumination that comes from the knowledge concerning how glorious God is”
 4:6	mpg9		rc://*/ta/man/translate/figs-abstractnouns	πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ	1	If your language does not use abstract nouns for the ideas of **illumination**, **knowledge**, and **glory**, you could express the ideas by using verbs such as “illumine” and “know” and an adjective such as “great” or “glorious.” Alternate translation: “to illumine us so that we can know the great God”
-4:6	p736		rc://*/ta/man/translate/figs-explicit	ἐν προσώπῳ Ἰησοῦ Χριστοῦ	1	Here, the **glory** that is **in {face} of Jesus Christ** contrasts with the glory that faded on Moses’ face (see [3:7](../03/07.md)). What Paul means is that Jesus reveals or shows what God is like, particularly how glorious he is. If possible, use words that remind your readers of what Paul said about Moses in [3:7](../03/07.md). If it is necessary, you could use a simile or express the idea plainly. Alternate translation: “that Jesus Christ reveals as if it shined on his face” or “that Jesus Christ shows to us”
+4:6	p736		rc://*/ta/man/translate/figs-explicit	ἐν προσώπῳ Ἰησοῦ Χριστοῦ	1	Here, the **glory** that is **in {face} of Jesus Christ** contrasts with the glory that faded on Moses’ face (See: [3:7](../03/07.md)). What Paul means is that Jesus reveals or shows what God is like, particularly how glorious he is. If possible, use words that remind your readers of what Paul said about Moses in [3:7](../03/07.md). If it is necessary, you could use a simile or express the idea plainly. Alternate translation: “that Jesus Christ reveals as if it shined on his face” or “that Jesus Christ shows to us”
 4:7	xe5i		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** contrasts the “glory of God” from the previous verse with how Paul and his fellow workers are **clay jars**. If it would be helpful in your language, you could use a word or phrase that introduces a contrast, or you could leave **But** untranslated. Alternate translation: “However,”
 4:7	xx2c		rc://*/ta/man/translate/figs-metaphor	ἔχομεν & τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν	1	Here Paul speaks of the knowledge about God’s glory as if it were a **treasure**, that is, something that is very valuable. He speaks of himself and those who proclaim the gospel as if they were **clay jars**, which are not valuable and can break easily. He speaks in this way to contrast how valuable and long-lasting the gospel is (**the treasure**) with how worthless and weak he and those who preach the gospel with him are in comparison (**clay jars**). If it would be helpful in your language, you could explain the figure of speech or state the meaning plainly. Alternate translation: “we have these riches in disposable containers” or “we have this valuable gospel as weak and worthless people”
-4:7	yzd7		rc://*/ta/man/translate/writing-pronouns	τὸν θησαυρὸν τοῦτον	1	Here, the word **this** identifies the **treasure** as “the knowledge of the glory of God in the face of Jesus Christ” (see [4:6](../04/06.md)). If it would be helpful in your language, you could make explicit what **this** refers to. Alternate translation: “the treasure of the knowledge of the glory of God” or “that treasure”
+4:7	yzd7		rc://*/ta/man/translate/writing-pronouns	τὸν θησαυρὸν τοῦτον	1	Here, the word **this** identifies the **treasure** as “the knowledge of the glory of God in the face of Jesus Christ” (See: [4:6](../04/06.md)). If it would be helpful in your language, you could make explicit what **this** refers to. Alternate translation: “the treasure of the knowledge of the glory of God” or “that treasure”
 4:7	nz0r		rc://*/ta/man/translate/translate-unknown	ὀστρακίνοις σκεύεσιν	1	Here, the word **jars** refers to any type of container that is meant to hold something else. The word **clay** refers to dirt or mud, which was used to make inexpensive and fragile containers. If it would be helpful in your language, you could use words that refer to containers made out of cheap and weak material. Alternate translation: “inexpensive containers” or “fragile and cheap vessels”
 4:7	i1rs		rc://*/ta/man/translate/figs-possession	ἡ ὑπερβολὴ τῆς δυνάμεως	1	Here Paul uses the possessive form to characterize the **power** as something with **surpassing greatness**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the surpassing greatness that characterizes the power” or “the surpassingly great power”
 4:7	u16o		rc://*/ta/man/translate/figs-abstractnouns	ἡ ὑπερβολὴ τῆς δυνάμεως	1	If your language does not use abstract nouns for the ideas of **greatness** and **power**, you could express the ideas by using adjectives such as “great” and “powerful.” Alternate translation: “how surpassingly great and powerful these things are”
@@ -483,13 +483,13 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 4:13	ery0		rc://*/ta/man/translate/figs-explicit	τὸ αὐτὸ πνεῦμα τῆς πίστεως	1	Here, the word **same** could indicate that: (1) this is the **same spirit** that the person who wrote the quotation had. Alternate translation: “the same spirit of the faith that the psalmist had,” (2) this is the **same spirit** that the Corinthians also have. Alternate translation: “the same spirit of the faith that you have,”
 4:13	qma7		rc://*/ta/man/translate/figs-abstractnouns	τῆς πίστεως	1	If your language does not use an abstract noun for the idea of **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “that believes”
 4:13	gzf4		rc://*/ta/man/translate/figs-activepassive	τὸ γεγραμμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, you could express it so that the scripture or scripture author writes or speaks the words. Alternate translation: “what the psalmist wrote” or “to what the psalm says”
-4:13	il5h		rc://*/ta/man/translate/writing-quotations	κατὰ τὸ γεγραμμένον	1	In Paul’s culture, **according to {what} has been written** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see [Psalm 116:10](../psa/116/10.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from Psalms. Alternate translation: “as it can be read in the Old Testament,” or “as it says in the book of Psalms,”
-4:14	sfxb		rc://*/ta/man/translate/grammar-connect-logic-result	εἰδότες	1	Here, the word **knowing** introduces a reason for what Paul said that he and his fellow workers do (see [4:13](../04/13.md)). If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “since we know”
+4:13	il5h		rc://*/ta/man/translate/writing-quotations	κατὰ τὸ γεγραμμένον	1	In Paul’s culture, **according to {what} has been written** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (See: [Psalm 116:10](../psa/116/10.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from Psalms. Alternate translation: “as it can be read in the Old Testament,” or “as it says in the book of Psalms,”
+4:14	sfxb		rc://*/ta/man/translate/grammar-connect-logic-result	εἰδότες	1	Here, the word **knowing** introduces a reason for what Paul said that he and his fellow workers do (See: [4:13](../04/13.md)). If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “since we know”
 4:14	ruov		rc://*/ta/man/translate/writing-pronouns	ὁ ἐγείρας	1	Here, the word **one** refers to God the Father, who **raised Jesus**. If it would be helpful in your language, you could make explicit what the pronoun refers to. Alternate translation: “God who raised”
 4:14	t2i8		rc://*/ta/man/translate/figs-idiom	ὁ ἐγείρας τὸν Ἰησοῦν, καὶ ἡμᾶς & ἐγερεῖ	1	Paul uses the words **raised** and **raise** to refer to someone who had previously died coming back to life. If your language does not use these words to describe coming back to life, you could express the idea plainly. Alternate translation: “the one having restored Jesus to life will also restore us to life”
 4:14	zd0j		rc://*/ta/man/translate/figs-explicit	σὺν Ἰησοῦ	1	Here, the phrase **with Jesus** could indicate that the Paul and his fellow workers will: (1) be where **Jesus** is. Alternate translation: “to be where Jesus is” (2) be resurrected as **Jesus** was. Alternate translation: “as he raised Jesus” (3) be joined with **Jesus**. Alternate translation: “together with Jesus”
 4:15	w37z		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an explanation of what Paul has said in [4:7–14](../04/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “In fact,”
-4:15	v7sj		rc://*/ta/man/translate/figs-explicit	τὰ & πάντα δι’ ὑμᾶς	1	Here, the phrase **all these things** refers to everything that Paul and his fellow workers do and experience as they preach the gospel, including their sufferings (see [4:7–12](../04/07.md)) and the message that they preach (see [4:13–14](../04/13.md)). If it would be helpful in your language, you make the idea more explicit. Alternate translation: “everything I have described is for your sake” or “everything I have referred to is for your sake”
+4:15	v7sj		rc://*/ta/man/translate/figs-explicit	τὰ & πάντα δι’ ὑμᾶς	1	Here, the phrase **all these things** refers to everything that Paul and his fellow workers do and experience as they preach the gospel, including their sufferings (See: [4:7–12](../04/07.md)) and the message that they preach (See: [4:13–14](../04/13.md)). If it would be helpful in your language, you make the idea more explicit. Alternate translation: “everything I have described is for your sake” or “everything I have referred to is for your sake”
 4:15	wl88		rc://*/ta/man/translate/figs-explicit	ἡ χάρις	1	Here Paul implies that the **grace** comes from God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “grace from God”
 4:15	lg1l		rc://*/ta/man/translate/figs-abstractnouns	ἡ χάρις	1	If your language does not use an abstract noun for the idea of **grace**, you could express the idea by using an adjective such as “gracious.” Alternate translation: “how God is gracious”
 4:15	xdxk		rc://*/ta/man/translate/figs-explicit	διὰ τῶν πλειόνων	1	Here, the phrase **through more and more** could indicate that: (1) the **grace** increases by being received by **more** people. Alternate translation: “among more and more people” (2) the **grace** increases because God uses **more** situations and experiences to spread the gospel. Alternate translation: “by means of more and more service”
@@ -504,7 +504,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 4:16	vliu		rc://*/ta/man/translate/figs-metaphor	διαφθείρεται	1	Here Paul speaks as if the **outer man** were a dead thing that was **decaying**. He speaks in this way to indicate that the **outer man** is in the process of dying or passing away. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is dying” or “is passing away”
 4:16	s9b2		rc://*/ta/man/translate/figs-explicit	ὁ ἔσω ἡμῶν	1	Here, the phrase **inner {man}** could refer to: (1) the part of the person that others cannot observe and see. Alternate translation: “our hidden part” or “our inward part” (2) the spiritual part of the person. Alternate translation: “our heart” or “our spiritual part”
 4:16	zct5		rc://*/ta/man/translate/figs-activepassive	ὁ ἔσω ἡμῶν ἀνακαινοῦται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that God does it. Alternate translation: “God is renewing our inner man”
-4:17	no4a		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why Paul and his fellow workers do not become discouraged (see [4:16](../04/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for a previous statement. Alternate translation: “We do not become discouraged because” or “We do that because”
+4:17	no4a		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why Paul and his fellow workers do not become discouraged (See: [4:16](../04/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for a previous statement. Alternate translation: “We do not become discouraged because” or “We do that because”
 4:17	e4s0		rc://*/ta/man/translate/figs-abstractnouns	τὸ & παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν	1	If your language does not use an abstract noun for the idea of **affliction**, you could express the idea by using a verb such as “afflict” or “suffer.” Alternate translation: “how we are afflicted in light and momentary ways”
 4:17	pd63		rc://*/ta/man/translate/figs-metaphor	ἐλαφρὸν τῆς θλίψεως & αἰώνιον βάρος δόξης	1	Here Paul describes **affliction** and **glory** as if they were objects that could be **light** or have **weight**. He speaks in this way to indicate how unimportant or insignificant the **affliction** is compared with how important or significant the **glory** is. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “small affliction … an eternal, great glory” or “insignificant affliction … an eternal, significant glory”
 4:17	jzhi		rc://*/ta/man/translate/figs-metaphor	κατεργάζεται ἡμῖν	1	Here Paul speaks as if the **affliction** were a process that was **producing** the **glory**. He means that the **affliction** leads to **glory** for **us**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is leading us to” or “is enabling us to gain”
@@ -517,7 +517,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 4:18	f97x		rc://*/ta/man/translate/figs-ellipsis	ἀλλὰ τὰ μὴ βλεπόμενα	1	This clause leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but we are watching the things not being seen”
 4:18	hbrg		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why **We** are **watching** the things that are not seen. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “We do that because”
 4:18	kx7m		rc://*/ta/man/translate/figs-activepassive	τὰ γὰρ βλεπόμενα & τὰ δὲ μὴ βλεπόμενα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, you could refer to “we” or to people in general. Alternate translation: “For the things that people see … but the things that people do not see”
-5:intro	s14p				0	# 2 Corinthians 5 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n     * Confidence in the resurrection (5:1–10)\n     * The gospel (5:11–6:2)\n\n## Special Concepts in this Chapter\n\n### Resurrection bodies\n\nIn [5:1–5](../05/01.md), Paul speaks about new bodies that believers will receive when Jesus comes back. Right now, he and his fellow workers groan while they have their current bodies. That is because these bodies are weak and will eventually die. However, Paul and his fellow workers do not want to just get rid of their bodies. Rather, they are looking forward expectantly to receiving new bodies that will not die. Paul expresses these ideas by using building and clothing language. See the sections below that address how this language functions. Make sure that your translation clearly contrasts old bodies with new bodies and does not suggest that Paul just wants to get rid of his body.\n\n### The intermediate state?\n\nIn [5:6–9](../05/06.md), Paul speaks about being away from the body and with the Lord. As the previous section has illustrated, Paul’s goal is to have a new body, not to be “away from the body.” So, what is he referring to here? There are three primary options. First, many Christians believe that Paul is talking about the time period between when a believer dies and when Jesus comes back. During this time period, the believer does not have a body but is with Jesus in heaven. Then, when Jesus comes back, the believer receives a new body. Second, some Christians believe that Paul is talking about how believers receive new bodies immediately after they die. In other words, the next thing that a believer experiences after he or she dies is Jesus’ return. In this case, there is no time period between death and resurrection. Third, some Christians believe that Paul is speaking about how believers receive a temporary body for the time they are in heaven with Jesus before he comes back. If possible, your translation should allow for all three of these interpretations. Make sure that you include at least option one, since this is the option that most Christians believe.\n\n### New creation\n\nIn [5:17](../05/17.md), Paul speaks about how being “in Christ” leads to “new creation,” with “old things” passing away and “new things” coming. Paul uses very general language, and the “new creation” could identify the person who is “in Christ” or everything that God is making “new.” If it is about people primarily, Paul’s point is that they are made “new” when they are in Christ. If it is about the world in general, Paul’s point is that God makes the world “new” in Christ, and people experience this “new creation” when they too are in Christ. Since Paul’s language is so general, it is best to express the idea in such a way that both of these interpretations are possible. If you must choose one, most interpreters think that Paul is focusing on people here. (See: [[rc://*/tw/dict/bible/other/creation]])\n\n### Reconciliation\n\nIn [5:18–20](../05/18.md), Paul speaks about how God reconciles people to himself and gives the ministry of reconciliation to Paul and his fellow workers. The word “reconcile” refers to how someone restores a relationship with someone else so that they can be together again. In other words, when someone does something that breaks or hurts a relationship, “reconciliation” heals the broken relationship. Consider how you might naturally express this idea in your language. (See: [[rc://*/tw/dict/bible/kt/reconcile]])\n\n## Important Figures of Speech in this Chapter\n\n### Bodies as homes\n\nIn [5:1–9](../05/01.md), Paul speaks about bodies as if they were homes. He identifies current earthly bodies as “tents,” which indicates that they do not last. He identifies resurrection bodies as “buildings” that God makes. Paul uses the language of “home” to indicate that people belong in bodies and not without bodies. However, he does seem to think that people can be without bodies for a period of time, just as people can leave their homes for a period of time (see the above discussion of the “intermediate state”). Further, he contrasts “tent” homes with “building” homes to indicate that the “building” is the home (that is, body) that will last forever and which believers should long for. If possible, preserve the “home” language in your translation, either in metaphor or simile form. (See: [[rc://*/tw/dict/bible/other/house]] and [[rc://*/tw/dict/bible/other/tent]])\n\n### Bodies as clothing\n\nIn [5:2–4](../05/02.md), Paul mixes “clothing” language in with his “home” language. The clothes are bodies, and Paul again uses this language to indicate that people belong in bodies (clothed), not without bodies (naked or unclothed). He does not use clothing language to show that bodies are an unimportant part of who people are. If possible, preserve the clothing language in your translation, either in metaphor or simile form. However, if how Paul mixes together home and clothing language would be confusing, you may need to use only the home language and express the clothing language plainly or as home language. See the notes on these verses for translation options. (See: [[rc://*/tw/dict/bible/other/clothed]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses this form, he is focusing on himself and his fellow workers, or just on himself (although this is less likely). However, he does not necessarily mean that what he says is not true of the Corinthians or of believers in general. Consider how you can communicate the focus on Paul and his fellow workers without totally excluding the Corinthians. In every case where Paul may be using the first person plural in a way different than this, a note will explain the options. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Singular nouns in general statements\n\nIn [5:1–10](../05/01.md), Paul consistently refers to “body,” “building,” “tent,” and “home” in singular form. He does this because the singular form was a natural way to refer to these things in general. Throughout this section, the UST models how to express the ideas in plural form, since this is more natural for general statements in English. Consider how your language might naturally express a general statement about “bodies.”\n\n### Translating [5:21](../05/21.md)\n\nPaul speaks in a very compressed way in this verse, and Christians disagree about what exactly he means. What is relatively clear is that Paul has in mind what some people call an “exchange” between Christ and believers. Christ, who is “righteous,” is somehow identified with “sin,” and believers, who are “sinners,” are somehow identified with “righteousness.” The “in him” at the end of the verse indicates that this interchange occurs in union with Christ. For details about what it could mean for Christ to be “made sin” and for believers to “become the righteousness of God,” see the notes on this verse. If possible, however, your translation should be as general as Paul’s sentence. This means that you should express the general idea of “exchange” and allow for many of the possible interpretations listed in the notes.
+5:intro	s14p				0	# 2 Corinthians 5 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n     * Confidence in the resurrection (5:1–10)\n     * The gospel (5:11–6:2)\n\n## Special Concepts in this Chapter\n\n### Resurrection bodies\n\nIn [5:1–5](../05/01.md), Paul speaks about new bodies that believers will receive when Jesus comes back. Right now, he and his fellow workers groan while they have their current bodies. That is because these bodies are weak and will eventually die. However, Paul and his fellow workers do not want to just get rid of their bodies. Rather, they are looking forward expectantly to receiving new bodies that will not die. Paul expresses these ideas by using building and clothing language. See the sections below that address how this language functions. Make sure that your translation clearly contrasts old bodies with new bodies and does not suggest that Paul just wants to get rid of his body.\n\n### The intermediate state?\n\nIn [5:6–9](../05/06.md), Paul speaks about being away from the body and with the Lord. As the previous section has illustrated, Paul’s goal is to have a new body, not to be “away from the body.” So, what is he referring to here? There are three primary options. First, many Christians believe that Paul is talking about the time period between when a believer dies and when Jesus comes back. During this time period, the believer does not have a body but is with Jesus in heaven. Then, when Jesus comes back, the believer receives a new body. Second, some Christians believe that Paul is talking about how believers receive new bodies immediately after they die. In other words, the next thing that a believer experiences after he or she dies is Jesus’ return. In this case, there is no time period between death and resurrection. Third, some Christians believe that Paul is speaking about how believers receive a temporary body for the time they are in heaven with Jesus before he comes back. If possible, your translation should allow for all three of these interpretations. Make sure that you include at least option one, since this is the option that most Christians believe.\n\n### New creation\n\nIn [5:17](../05/17.md), Paul speaks about how being “in Christ” leads to “new creation,” with “old things” passing away and “new things” coming. Paul uses very general language, and the “new creation” could identify the person who is “in Christ” or everything that God is making “new.” If it is about people primarily, Paul’s point is that they are made “new” when they are in Christ. If it is about the world in general, Paul’s point is that God makes the world “new” in Christ, and people experience this “new creation” when they too are in Christ. Since Paul’s language is so general, it is best to express the idea in such a way that both of these interpretations are possible. If you must choose one, most interpreters think that Paul is focusing on people here. (See: [[rc://*/tw/dict/bible/other/creation]])\n\n### Reconciliation\n\nIn [5:18–20](../05/18.md), Paul speaks about how God reconciles people to himself and gives the ministry of reconciliation to Paul and his fellow workers. The word “reconcile” refers to how someone restores a relationship with someone else so that they can be together again. In other words, when someone does something that breaks or hurts a relationship, “reconciliation” heals the broken relationship. Consider how you might naturally express this idea in your language. (See: [[rc://*/tw/dict/bible/kt/reconcile]])\n\n## Important Figures of Speech in this Chapter\n\n### Bodies as homes\n\nIn [5:1–9](../05/01.md), Paul speaks about bodies as if they were homes. He identifies current earthly bodies as “tents,” which indicates that they do not last. He identifies resurrection bodies as “buildings” that God makes. Paul uses the language of “home” to indicate that people belong in bodies and not without bodies. However, he does seem to think that people can be without bodies for a period of time, just as people can leave their homes for a period of time (See: the above discussion of the “intermediate state”). Further, he contrasts “tent” homes with “building” homes to indicate that the “building” is the home (that is, body) that will last forever and which believers should long for. If possible, preserve the “home” language in your translation, either in metaphor or simile form. (See: [[rc://*/tw/dict/bible/other/house]] and [[rc://*/tw/dict/bible/other/tent]])\n\n### Bodies as clothing\n\nIn [5:2–4](../05/02.md), Paul mixes “clothing” language in with his “home” language. The clothes are bodies, and Paul again uses this language to indicate that people belong in bodies (clothed), not without bodies (naked or unclothed). He does not use clothing language to show that bodies are an unimportant part of who people are. If possible, preserve the clothing language in your translation, either in metaphor or simile form. However, if how Paul mixes together home and clothing language would be confusing, you may need to use only the home language and express the clothing language plainly or as home language. See the notes on these verses for translation options. (See: [[rc://*/tw/dict/bible/other/clothed]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses this form, he is focusing on himself and his fellow workers, or just on himself (although this is less likely). However, he does not necessarily mean that what he says is not true of the Corinthians or of believers in general. Consider how you can communicate the focus on Paul and his fellow workers without totally excluding the Corinthians. In every case where Paul may be using the first person plural in a way different than this, a note will explain the options. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Singular nouns in general statements\n\nIn [5:1–10](../05/01.md), Paul consistently refers to “body,” “building,” “tent,” and “home” in singular form. He does this because the singular form was a natural way to refer to these things in general. Throughout this section, the UST models how to express the ideas in plural form, since this is more natural for general statements in English. Consider how your language might naturally express a general statement about “bodies.”\n\n### Translating [5:21](../05/21.md)\n\nPaul speaks in a very compressed way in this verse, and Christians disagree about what exactly he means. What is relatively clear is that Paul has in mind what some people call an “exchange” between Christ and believers. Christ, who is “righteous,” is somehow identified with “sin,” and believers, who are “sinners,” are somehow identified with “righteousness.” The “in him” at the end of the verse indicates that this interchange occurs in union with Christ. For details about what it could mean for Christ to be “made sin” and for believers to “become the righteousness of God,” see the notes on this verse. If possible, however, your translation should be as general as Paul’s sentence. This means that you should express the general idea of “exchange” and allow for many of the possible interpretations listed in the notes.
 5:1	p7b7		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** could introduce: (1) an explanation of what Paul said in [4:18](../04/18.md). Alternate translation: “In fact,” (2) an example or illustration of what Paul said in [4:18](../04/18.md). Alternate translation: “For example,” (3) a basis for what Paul said in [4:18](../04/18.md). Alternate translation: “That is because”
 5:1	v03z		rc://*/ta/man/translate/figs-exclusive	οἴδαμεν & ἡμῶν & ἔχομεν	1	Here and throughout this chapter, Paul uses the first person plural. See the chapter introduction for more information on how to translate these words. Here, the words **we** and **our** could refer to: (1) just Paul and his fellow workers. Paul is focusing on himself and his fellow workers, but he does not mean to exclude the Corinthians entirely. Alternate translation: “we who preach the gospel … our … we have” (2) Paul and everyone who believes, including the Corinthians. Alternate translation: “all of us know … our … we have”
 5:1	la71		rc://*/ta/man/translate/grammar-connect-condition-fact	ἐὰν	1	Here, the word **if** could introduce: (1) something that Paul thinks will definitely happen, but he is not sure when. Alternate translation: “whenever” (2) something that Paul thinks might happen. Alternate translation: “even if”
@@ -548,7 +548,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 5:4	y0db		rc://*/ta/man/translate/figs-abstractnouns	τῆς ζωῆς	1	If your language does not use an abstract noun for the idea of **life**, you could express the idea by using a verb such as “live” or an adjective such as “alive.” Alternate translation: “what is alive” or “what lives”
 5:5	x35l		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces development of the ideas from the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces the development, or you could leave **Now** untranslated. Alternate translation: “Further,”
 5:5	m2id		rc://*/ta/man/translate/figs-explicit	κατεργασάμενος ἡμᾶς	1	Here, the phrase **having prepared** could refer to how God: (1) has acted in believers’ lives to get them ready for resurrection and new life. Alternate translation: “having gotten us ready” (2) created believers when they first began to live. Alternate translation: “having created” or “having made us”
-5:5	xr9o		rc://*/ta/man/translate/writing-pronouns	αὐτὸ τοῦτο	1	Here, the phrase **this very thing** refers back to what Paul said in the previous verse about receiving a new body in place of the one that people have now (see [5:4](../05/04.md)). If it would be helpful in your language, you could make what the phrase refers to more explicit. Alternate translation: “receiving resurrection bodies” or “this new life”
+5:5	xr9o		rc://*/ta/man/translate/writing-pronouns	αὐτὸ τοῦτο	1	Here, the phrase **this very thing** refers back to what Paul said in the previous verse about receiving a new body in place of the one that people have now (See: [5:4](../05/04.md)). If it would be helpful in your language, you could make what the phrase refers to more explicit. Alternate translation: “receiving resurrection bodies” or “this new life”
 5:5	n20x		rc://*/ta/man/translate/figs-distinguish	ὁ δοὺς	1	Here Paul is adding more information about **God**. He is not distinguishing between different gods. If it would be helpful in your language, you could use a form that clearly adds information instead of distinguishing between people. Alternate translation: “and he has given”
 5:5	g7yj		rc://*/ta/man/translate/figs-metaphor	τὸν ἀρραβῶνα τοῦ Πνεύματος	1	Here, Paul is speaking of the **Spirit** as if he were a **down payment**, that is, a partial payment for a purchase with a promise to pay the rest of the amount on a future date. If it would be clearer in your language, you could state the meaning plainly. See how you translated the similar phrase in [1:22](../01/22.md). Alternate translation: “a guarantee, which is the Spirit, that he will also give us eternal life”
 5:5	kyyw		rc://*/ta/man/translate/figs-possession	τὸν ἀρραβῶνα τοῦ Πνεύματος	1	Here Paul uses the possessive form to the **down payment** as the **Spirit**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the Spirit as a down payment” or “the down payment that is the Spirit”
@@ -557,7 +557,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 5:6	bde4		rc://*/ta/man/translate/figs-infostructure	θαρροῦντες & πάντοτε, καὶ εἰδότες ὅτι ἐνδημοῦντες ἐν τῷ σώματι, ἐκδημοῦμεν ἀπὸ τοῦ Κυρίου;	1	Paul never gives a main verb to go with these statements. Instead, he introduces a parenthetical statement in the following verse and then ends the sentence. At the beginning of [5:8](../05/08.md), he repeats the word that is translated **courageous** here, which indicates that he is going to resume speaking about what he started speaking about in this verse. If you can clearly indicate that Paul does not finish this sentence, you could use that form here, as the ULT does by using a dash. If your readers would find this structure confusing, you could make this verse a complete thought on its own. Alternate translation: “we are always courageous and know that being at home in the body, we are away from the Lord,”
 5:6	xv3m		rc://*/ta/man/translate/figs-exmetaphor	ἐνδημοῦντες ἐν τῷ σώματι, ἐκδημοῦμεν ἀπὸ τοῦ Κυρίου	1	Here Paul continues to refer to the **body** as if it were a building that a person could be **at home in**. Express the idea as you did in [5:1–2](../05/01.md). Alternate translation: “living in the body, as if it were a home, we are not present with the Lord”
 5:6	ebl4		rc://*/ta/man/translate/figs-explicit	ἐν τῷ σώματι	1	Paul implies that this **body** is the one that people have before they die. If it would be helpful in your language, you could make this more explicit. Alternate translation: “in our current body”
-5:7	w885		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **for** introduces an explanation of what it means to be “away from the Lord” (see [5:6](../05/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation of a previous statement. Alternate translation: “that means that” or “thus,”
+5:7	w885		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **for** introduces an explanation of what it means to be “away from the Lord” (See: [5:6](../05/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation of a previous statement. Alternate translation: “that means that” or “thus,”
 5:7	rfn4		rc://*/ta/man/translate/figs-metaphor	περιπατοῦμεν	1	Paul speaks of behavior in life as if it were “walking.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “we act” or “we live our lives”
 5:7	wok7		rc://*/ta/man/translate/figs-abstractnouns	διὰ πίστεως & οὐ διὰ εἴδους	1	If your language does not use abstract nouns for the ideas of **faith** and **sight**, you could express the ideas by using verbs such as “believe” and “see.” Alternate translation: “by believing, not by seeing” or “by what we believe, not by what we see”
 5:7	n9el		rc://*/ta/man/translate/figs-explicit	διὰ πίστεως & οὐ διὰ εἴδους	1	Here, the words **faith** and **sight** could refer to: (1) the acts of “believing” or “seeing” Jesus the Messiah. Alternate translation: “by believing in Jesus, not by seeing him” (2) what is “believed” or “seen.” Alternate translation: “by what we believe, not by what we see”
@@ -598,7 +598,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 5:13	e4mp		rc://*/ta/man/translate/grammar-connect-condition-fact	εἴτε	-1	Here, the word **if** in both places introduces situations that Paul thinks have happened. He is not using **if** to introduce things he thinks might happen. If your language does not use the conditional form for things that definitely happened, you could use another form that refers to alternate situations. Alternate translation: “whenever … whenever”
 5:13	cy57		rc://*/ta/man/translate/figs-idiom	ἐξέστημεν & σωφρονοῦμεν	1	Here Paul uses two opposite phrases. These phrases could contrast: (1) fanatical or extreme behavior with moderate or sane behavior. Alternate translation: “we are fanatical … we are moderate” (2) ecstatic or visionary behavior with rational or normal behavior. Alternate translation: “we see visions … we have control of our minds”
 5:13	b4ri		rc://*/ta/man/translate/figs-explicit	Θεῷ & ὑμῖν	1	Here, the phrases **for God** and **for you** could indicate: (1) the people for whose benefit Paul is behaving in these ways. Alternate translation: “it is for God’s sake … it is for your sake” (2) the people to whom he directs his behavior. Alternate translation: “it is in our relationship with God … it is in our relationship with you”
-5:14	a5w7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why Paul acts in the ways that he does (see [5:13](../05/13.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a reason. Alternate translation: “We do those things because” or “We act in those ways because”
+5:14	a5w7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why Paul acts in the ways that he does (See: [5:13](../05/13.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a reason. Alternate translation: “We do those things because” or “We act in those ways because”
 5:14	azi9		rc://*/ta/man/translate/figs-possession	ἡ & ἀγάπη τοῦ Χριστοῦ	1	Here Paul uses the possessive form to describe **love** that could be: (1) **love** that **Christ** has for Paul and those with him. Alternate translation: “the love Christ has for us” (2) **love** that Paul and those with him have for **Christ**. Alternate translation: “the love we have for Christ”
 5:14	gjmd		rc://*/ta/man/translate/figs-abstractnouns	ἡ & ἀγάπη τοῦ Χριστοῦ	1	If your language does not use an abstract noun for the idea of **love**, you could express the idea by using a verb such as “love.” Make sure that your translation fits with the option you chose in the previous note about whose **love** this is. Alternate translation: “how Christ loves us”
 5:14	l1y6			κρίναντας	1	Here, the phrase **having judged** could introduce: (1) what he and those with him think about how **the love of Christ controls** them. Alternate translation: “and we have judged” or “as we judge” (2) a reason why **the love of Christ controls** them. Alternate translation: “because we have judged”
@@ -647,7 +647,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 5:19	om5s		rc://*/ta/man/translate/figs-metonymy	τὸν λόγον	1	Here, the word **word** represents what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the message” or “the news”
 5:19	ix97		rc://*/ta/man/translate/figs-possession	τὸν λόγον τῆς καταλλαγῆς	1	Here Paul uses the possessive form to describe a **word** about **reconciliation**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the word about reconciliation” or “the word concerning reconciliation”
 5:19	zuoe		rc://*/ta/man/translate/figs-abstractnouns	τῆς καταλλαγῆς	1	If your language does not use an abstract noun for the idea of **reconciliation**, you could express the idea by using a verb such as “reconcile.” Alternate translation: “about how God reconciles the world”
-5:20	wg8f		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces an inference from what Paul said in the previous verse about how God “placed in us the word of reconciliation” (see [5:19](../05/19.md)). If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “Because of that” or “So then”
+5:20	wg8f		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces an inference from what Paul said in the previous verse about how God “placed in us the word of reconciliation” (See: [5:19](../05/19.md)). If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “Because of that” or “So then”
 5:20	q9u9			ὑπὲρ Χριστοῦ	-1	Here, the phrase **on behalf of** could indicate that: (1) Paul and those with him represent **Christ**. Alternate translation: “who act for Christ … as those who act for Christ” (2) Paul and those with him act for the benefit of **Christ**. Alternate translation: “for the sake of Christ … for the sake of Christ”
 5:20	uqy7		rc://*/ta/man/translate/figs-explicit	ὡς	1	Here, the phrase **as though** introduces the implication or meaning of being **ambassadors on behalf of Christ**. If it would be helpful in your language, you could use a word or phrase that introduces an implication or explanation. Alternate translation: “and so” or “which means that”
 5:20	lr70		rc://*/ta/man/translate/figs-infostructure	παρακαλοῦντος δι’ ἡμῶν; δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ	1	Here, the clause **We implore {you} on behalf of Christ** could be: (1) the introduction to what Paul and those with him say as God **is appealing** through them. Alternate translation: “is appealing through us as we implore you on behalf of Christ, ‘Be reconciled to God!’” (2) part of what **God is appealing through us**. Alternate translation: “is appealing through us when we say, ‘We implore you on behalf Christ: be reconciled to God!’”
@@ -670,7 +670,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 6:1	s8db		rc://*/ta/man/translate/figs-doublenegatives	καὶ, παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς	1	Here Paul uses two negative terms, **not** and **in vain**, to indicate a positive meaning. If your language does not use two negative words like this, you could instead use one positive term. Alternate translation: “we also urge you to receive the grace of God, so that it has results” or “we also urge you to receive the grace of God, so that it produces its goal”
 6:1	wdla		rc://*/ta/man/translate/figs-abstractnouns	τὴν χάριν τοῦ Θεοῦ	1	If your language does not use an abstract noun for the idea of **gracious**, you could express the idea by using a verbal phrase such as “act kindly” or an adverb such as “graciously.” Alternate translation: “how God acts kindly” or “how God acts graciously”
 6:1	pdgo		rc://*/ta/man/translate/figs-idiom	εἰς κενὸν	1	Here, **in vain** identifies a cause that does not have its intended effect. In this case, receiving **the grace of God** will not lead to salvation if the Corinthians do not persevere in living as those who have received **the grace of God**. If it would be helpful in your language, you use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose”
-6:2	ooms		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	Here, the word **for** introduces a reason why the Corinthians should “receive the grace of God” (see [6:1](../06/01.md)). If it would be helpful in your language, you could use a different word or phrase that introduces reason for an exhortation. Alternate translation: “because” or “since”
+6:2	ooms		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	Here, the word **for** introduces a reason why the Corinthians should “receive the grace of God” (See: [6:1](../06/01.md)). If it would be helpful in your language, you could use a different word or phrase that introduces reason for an exhortation. Alternate translation: “because” or “since”
 6:2	u9kc		rc://*/ta/man/translate/writing-quotations	λέγει	1	Here, the phrase **he says** introduces words that God speaks in the Scriptures. Specifically, Paul is quoting from a Greek translation of [Isaiah 49:8](../isa/49/08.md). If it would be helpful in your language, you use a form that indicates that God speaks these words that come from Isaiah. Alternate translation: “according to Isaiah the prophet God says,” or “God speaks these words through Isaiah:”
 6:2	pp3i		rc://*/ta/man/translate/figs-parallelism	καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. ἰδοὺ, νῦν καιρὸς εὐπρόσδεκτος; ἰδοὺ, νῦν ἡμέρα σωτηρίας	1	The two clauses in the quotation mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Make sure that you use the same form for Paul’s interpretation of the quotation, which is also in parallel form. Alternate translation: “At an acceptable time I listened to you; yes, in a day of salvation I helped you. Behold, now is a favorable time; yes, now is a day of salvation”
 6:2	kilf		rc://*/ta/man/translate/figs-explicit	καιρῷ δεκτῷ	1	Here, the phrase **an acceptable time** refers to a point in time that someone considers to be a proper or appropriate for doing something. Paul could be implying that this **time** is **acceptable** to: (1) God. Alternate translation: “At a time that I considered right” or “At a time appropriate for me” (2) people. Alternate translation: “At a time that people considered right” or “At a time appropriate for people”
@@ -798,7 +798,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 7:7	hzt6		rc://*/ta/man/translate/figs-explicit	τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμόν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ	1	Here, the phrase **for my sake** modifies all three items in this list. The Corinthians experience **longing** to see Paul, they experience **mourning** because they grieved Paul, and they have **zeal** for Paul. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “your longing for me, your mourning concerning me, and your zeal for my sake”
 7:7	xojr		rc://*/ta/man/translate/figs-activepassive	με & χαρῆναι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that the Corinthians did it. Alternate translation: “you caused me to rejoice” or “what you did caused me to rejoice”
 7:7	fifc		rc://*/ta/man/translate/figs-explicit	μᾶλλον	1	Here, Paul speaks about how his joy upon receiving the report from Titus is **even more** than the joy that he already described in [7:4](../07/04.md). If it would be helpful in your language, you could make the comparison more explicit. Alternate translation: “even more than I already had rejoiced”
-7:8	zuvp		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅτι	1	Here, the word **For** introduces Paul’s explanation of why he “rejoices even more” (see [7:7](../07/07.md)). This explanation continues in [7:9](../07/09.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “Here is why I rejoice even more:” or “That is because,”
+7:8	zuvp		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅτι	1	Here, the word **For** introduces Paul’s explanation of why he “rejoices even more” (See: [7:7](../07/07.md)). This explanation continues in [7:9](../07/09.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “Here is why I rejoice even more:” or “That is because,”
 7:8	ptq2		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ καὶ	1	Here Paul is speaking as if grieving them were only a hypothetical possibility, but he means that it was actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea by using a word such as “although” or “though.” Alternate translation: “although”
 7:8	lzww		rc://*/ta/man/translate/figs-explicit	τῇ ἐπιστολῇ & ἡ ἐπιστολὴ ἐκείνη	1	Here Paul again refers to a letter that he previously sent to them. See how you referred to this letter in [2:3–9](../02/03.md). Alternate translation: “my previous letter … the letter” or “the letter that I sent you before … that letter”
 7:8	wlbh		rc://*/ta/man/translate/figs-infostructure	εἰ καὶ μετεμελόμην (βλέπω ὅτι ἡ ἐπιστολὴ ἐκείνη, εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς)	1	Here, the phrase **Even if I was regretting {it}** could go with: (1) “now I rejoice” in [7:9](../07/09.md). In other words, although Paul may have regretted sending the letter, now he rejoices. Alternate translation: “Even if I was regretting it—I see that that letter grieved you, if only for an hour—” (2) **I see**. In other words, Paul may have regretted sending the letter because he saw that it **grieved** the Corinthians. If you use the following alternate translation, you will need to begin a new sentence with the following verse. Alternate translation: “Even if I was regretting it, it was because I see that that letter grieved you, if only for an hour.”
@@ -908,7 +908,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 8:10	z8kg		rc://*/ta/man/translate/figs-distinguish	ὑμῖν & οἵτινες	1	Here, the word **who** could introduce: (1) further information about what the Corinthians were doing. In this case, it describes the Corinthians instead of distinguishing them from other people. Alternate translation: “for you, who” (2) what kind of people the Corinthians are. In this case, it distinguishes the Corinthians from other people and describes them as the kind of people for whom **this is profitable**. Alternate translation: “for you, you who” or “for you, since you”
 8:10	spzy		rc://*/ta/man/translate/figs-infostructure	οὐ μόνον τὸ ποιῆσαι, ἀλλὰ καὶ τὸ θέλειν, προενήρξασθε ἀπὸ πέρυσι	1	If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Paul is emphasizing **desire**, so consider a natural way to emphasize this part of the sentence. Alternate translation: “certainly desired to begin to do this and did not just begin to do it”
 8:10	mt5f		rc://*/ta/man/translate/figs-explicit	τὸ ποιῆσαι & τὸ θέλειν	1	In these phrases, Paul is speaking about collecting money for the believers in Jerusalem. You could include this information if that would be helpful to your readers. Alternate translation: “to collect money for the Jerusalem believers … to do desire to do so”
-8:11	himo		rc://*/ta/man/translate/grammar-connect-words-phrases	νυνὶ δὲ	1	Here, the phrase **But now** introduces an exhortation for what to do in the present time as opposed to what they already did “a year ago” (see [8:10](../08/10.md)). If it would be helpful in your language, you could use a word or phrase that transitions from the past to the present. Alternate translation: “So at this present time,” or “At this time,”
+8:11	himo		rc://*/ta/man/translate/grammar-connect-words-phrases	νυνὶ δὲ	1	Here, the phrase **But now** introduces an exhortation for what to do in the present time as opposed to what they already did “a year ago” (See: [8:10](../08/10.md)). If it would be helpful in your language, you could use a word or phrase that transitions from the past to the present. Alternate translation: “So at this present time,” or “At this time,”
 8:11	fc27		rc://*/ta/man/translate/figs-abstractnouns	καθάπερ ἡ προθυμία τοῦ θέλειν	1	If your language does not use abstract nouns for the ideas of **readiness** and **desire**, you could express the same ideas in another way. Alternate translation: “just you were ready and willing to do it” or “just as you were eager and wanted to do it”
 8:11	d6ly		rc://*/ta/man/translate/figs-abstractnouns	καὶ τὸ ἐπιτελέσαι	1	If your language does not use an abstract noun for the idea of **completion**, you could express the same idea in another way. Alternate translation: “also you may complete it”
 8:11	rgl0		rc://*/ta/man/translate/figs-explicit	ἐκ τοῦ ἔχειν	1	Here, the phrase **from what you have** indicates that Paul wants the Corinthians to give some of the things or money that they own. He does not want them to borrow money or give everything that they own. If it would be helpful in your language, you could use a phrase that makes this idea explicit. Alternate translation: “from what you are able” or “with you giving what you can afford”
@@ -986,7 +986,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 8:24	lr1f		rc://*/ta/man/translate/figs-metaphor	εἰς πρόσωπον τῶν ἐκκλησιῶν	1	Here Paul speaks as if the **proof** was directly in front of the **faces of the churches**. What he means is that the **proof** is something that the **churches** can see and know about. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “in the sight of the churches” or “with the knowledge of the churches”
 8:24	oc83		rc://*/ta/man/translate/figs-abstractnouns	τὴν & ἔνδειξιν τῆς ἀγάπης ὑμῶν, καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν	1	If your language does not use abstract nouns for the ideas of **proof** and **love**, you could express the same ideas in another way. Alternate translation: “that you do love others and that what we boasted about you is right”
 9:intro	lt8d				0	# 2 Corinthians 9 General Notes\n\n## Structure and Formatting\n\n6. Giving for the gospel (8:1–9:15)\n     * Paul appeals to the Corinthians to give generously (8:7–9:5)\n     * Blessing and thanksgiving (9:6–15)\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 verse [9:9](../09/09.md), which is quoted from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Plans for the collection\n\nIn [9:1–5](../09/01.md), Paul continues to speak about the collection for the Jerusalem believers, how the Corinthians should contribute to it, and why he is sending Titus and two other believers to the Corinthians. For more information, see the introduction to chapter 8.\n\n### God enables and blesses those who give\n\nIn [9:6–14](../09/06.md), Paul describes how God gives people enough money and possessions so that they can give to others, and he also describes how God blesses people who do this. Finally, he explains how giving and receiving gifts glorifies God. Your translation should not suggest that God makes people who give to others very rich. Instead of that, Paul is saying that God gives some people more than they need so that they can give what they have to fellow believers, which leads to thanksgiving and glory to God.\n\n## Important Figures of Speech in this Chapter\n\n### Farming metaphors\n\nIn [9:6](../09/06.md), [10](../09/10.md), Paul speaks of giving to fellow believers as if it were like farming. In [9:6](../09/06.md), Paul refers to how farmers who sow much seed will harvest more produce. This applies to believers giving to each other: those who give more will produce more blessings for others and glory to God. In [9:10](../09/10.md), Paul refers to how God is the one who provides the seeds and the produce for farmers. This again applies to believers giving to each other: God is the one who gives some believers more than they need so that they can share it with others, and God also makes those gifts bless others and glorify him. If possible, preserve these metaphors or express the ideas in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])
-9:1	wc5l		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation concerning why Paul and his fellow workers boast about the Corinthians (see [8:24](../08/24.md)). If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “Now,” or “Indeed,”
+9:1	wc5l		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation concerning why Paul and his fellow workers boast about the Corinthians (See: [8:24](../08/24.md)). If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “Now,” or “Indeed,”
 9:1	fxs3		rc://*/ta/man/translate/figs-explicit	τῆς διακονίας τῆς εἰς τοὺς ἁγίους	1	Here Paul is referring specifically to the **ministry** of collecting money and giving it to the **saints** in Jerusalem. If it would be helpful in your language, you could make what Paul is referring to more explicit. Alternate translation: “the ministry that is to the saints in Jerusalem” or “the money that we are collecting for the Jerusalem saints”
 9:1	wcuz			περισσόν μοί ἐστιν τὸ γράφειν ὑμῖν	1	Alternate translation: “it is really not necessary for me to write to you”
 9:2	o55j		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces the reason why it is “excessive” for Paul to write to the Corinthians about the collection. If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “It is excessive since” or “Indeed,”
@@ -1011,7 +1011,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 9:4	wyzr		rc://*/ta/man/translate/figs-idiom	καταισχυνθῶμεν ἡμεῖς, ἵνα μὴ λέγωμεν ὑμεῖς, ἐν	1	Here, the phrase **not to mention you** indicates that Paul thinks that the Corinthians would obviously be **ashamed**, even more than Paul and his fellow workers. If it would be helpful in your language, you could use a form that expresses that idea. Alternate translation: “we, and most surely you, would be ashamed by” or “we—to say nothing of you—would be ashamed by”
 9:4	vhme		rc://*/ta/man/translate/figs-explicit	τῇ ὑποστάσει ταύτῃ	1	Here, the phrase **this situation** could refer to: (1) what would actually happen if the Corinthians were **unprepared**, in contrast to what Paul had told the Macedonians would happen. Alternate translation: “what would actually be true” or “what had happened” (2) how sure Paul had been that the Corinthians would be ready. Alternate translation: “how confident we were” or “this confidence” (3) the project that Paul was undertaking, which was the collection of money for the Jerusalem believers. Alternate translation: “our project” or “what we were planning to do”
 9:4	rz1f		rc://*/ta/man/translate/translate-textvariants	τῇ ὑποστάσει ταύτῃ	1	Here most ancient manuscripts read **this situation**. The ULT follows that reading. Some ancient manuscripts read “this situation of boasting.” Most likely, the phrase “of boasting” was added by accident because it appears in the similar phrase in [11:17](../11/17.md). So, it is recommended that you use the reading of the ULT.
-9:5	v9y2		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **So** introduces an inference or conclusion from what Paul said in the previous verse (see [9:5](../09/05.md)). If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “Therefore,” or “So then,”
+9:5	v9y2		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **So** introduces an inference or conclusion from what Paul said in the previous verse (See: [9:5](../09/05.md)). If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “Therefore,” or “So then,”
 9:5	e5b2		rc://*/ta/man/translate/figs-explicit	τοὺς ἀδελφοὺς	1	Here, the word **brothers** refers to Titus and the two fellow believers who travel with him. See how you translated this word in [9:3](../09/03.md). Alternate translation: “these brothers” or “the three brothers I have mentioned”
 9:5	cka7		rc://*/ta/man/translate/figs-metaphor	τοὺς ἀδελφοὺς	1	Paul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the believers” or “the Christians”
 9:5	q1up		rc://*/ta/man/translate/figs-go	προέλθωσιν εἰς ὑμᾶς	1	In a context such as this, your language might say “come” instead of **go**. Alternate translation: “they should come to you beforehand”
@@ -1066,7 +1066,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 9:13	z8k5		rc://*/ta/man/translate/figs-possession	ἁπλότητι τῆς κοινωνίας	1	Here, Paul is using the possessive form to describe a **fellowship** that is characterized by **generosity**. If this is not clear in your language, you could use an adjective such as “generous.” Alternate translation: “the generous fellowship”
 9:13	ll01		rc://*/ta/man/translate/figs-abstractnouns	ἁπλότητι τῆς κοινωνίας εἰς αὐτοὺς καὶ εἰς πάντας	1	If your language does not use abstract nouns for the ideas of **generosity** and **fellowship**, you could express the same ideas in another way. Alternate translation: “how unselfishly you give to them and to everyone”
 9:13	gyy3		rc://*/ta/man/translate/figs-explicit	πάντας	1	Here, the word **everyone** refers primarily to believers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “every believer”
-9:14	qea1		rc://*/ta/man/translate/figs-infostructure	καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν, ἐπιποθούντων ὑμᾶς	1	Here, the phrase **in their prayer on your behalf** could go with: (1) **longing**. In this case, the word **longing** describes another thing that the Jerusalem believers do, besides “glorifying God” (see [9:13](../09/13.md)). Alternate translation: “and they are longing for you in their prayer on your behalf,” (2) the phrase “because of” in the previous verse (see [9:13](../09/13.md)). In this case, **their prayer on your behalf** is another reason why God receives glory. Alternate translation: “and because of their prayer on your behalf, in which they long for you”
+9:14	qea1		rc://*/ta/man/translate/figs-infostructure	καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν, ἐπιποθούντων ὑμᾶς	1	Here, the phrase **in their prayer on your behalf** could go with: (1) **longing**. In this case, the word **longing** describes another thing that the Jerusalem believers do, besides “glorifying God” (See: [9:13](../09/13.md)). Alternate translation: “and they are longing for you in their prayer on your behalf,” (2) the phrase “because of” in the previous verse (See: [9:13](../09/13.md)). In this case, **their prayer on your behalf** is another reason why God receives glory. Alternate translation: “and because of their prayer on your behalf, in which they long for you”
 9:14	lwgq		rc://*/ta/man/translate/figs-explicit	ἐπιποθούντων	1	Here, the word **longing** could introduce: (1) the way in which they pray. Alternate translation: “in which they long” (2) why they pray. Alternate translation: “since they long” (3) something they do along with praying. Alternate translation: “and they long”
 9:14	alzd		rc://*/ta/man/translate/figs-possession	τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ’ ὑμῖν	1	Here, Paul is using the possessive form to describe a **grace** that is connected to **God**. He could mean that the **grace**: (1) is something that **God** gave to them to do. Alternate translation: “how God has given you the ability to perform surpassing grace” (2) is how God has acted towards them. Alternate translation: “how God has been surpassingly gracious to you”
 9:14	vytr		rc://*/ta/man/translate/figs-abstractnouns	τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ’ ὑμῖν	1	If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “how very kind God has been to you” or “what God has graciously enabled you to do”
@@ -1118,15 +1118,15 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 10:7	z1t5		rc://*/ta/man/translate/figs-imperative3p	λογιζέσθω	1	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.” Alternate translation: “he should consider”
 10:7	iyxt		rc://*/ta/man/translate/writing-pronouns	τοῦτο & πάλιν	1	Here, the word **this** refers ahead to the clauses **just as he {is} of Christ, so also {are} we**. If it would be helpful in your language, you could use a word or phrase that refers to what a person is about to say. Alternate translation: “again what follows”
 10:7	f3i9		rc://*/ta/man/translate/figs-ellipsis	οὕτως καὶ ἡμεῖς	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “so also are we of Christ”
-10:8	mezz		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of Paul’s claim that he and his fellow workers are of Christ (see [10:7](../10/07.md)). If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “In fact,” or “I say that because,”
+10:8	mezz		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of Paul’s claim that he and his fellow workers are of Christ (See: [10:7](../10/07.md)). If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “In fact,” or “I say that because,”
 10:8	y3ny		rc://*/ta/man/translate/grammar-connect-condition-fact	ἐάν τε	1	Here Paul could be using **even if** to introduce: (1) something that he thinks really is true. In other words, Paul really is going to **boast** in a way that he thinks is excessive. Alternate translation: “even when” (2) something that he thinks might be true. In other words, he thinks that the Corinthians might consider his boasting to be excessive. Alternate translation: “even supposing that”
 10:8	qm9q		rc://*/ta/man/translate/figs-explicit	περισσότερόν τι	1	Here, the phrase **somewhat excessively** could mean that Paul is boasting: (1) more than some people would consider proper. Alternate translation: “somewhat more than what is proper” (2) a great deal. Alternate translation: “very much” (3) more than he already has. Alternate translation: “somewhat more than I have already”
 10:8	pm42		rc://*/ta/man/translate/figs-abstractnouns	τῆς ἐξουσίας ἡμῶν, ἧς ἔδωκεν ὁ Κύριος	1	If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “how we have been authorized by the Lord”
 10:8	d4zu		rc://*/ta/man/translate/figs-metaphor	εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν	1	Here, Paul is speaking of the Corinthian believers as if they were a building. If it would be clearer in your language, you could use a more natural metaphor for this or you could state the meaning plainly. Alternate translation: “to help you become more faithful to Christ and not to make you want to forsake him”
 10:8	urjy		rc://*/ta/man/translate/figs-activepassive	οὐκ αἰσχυνθήσομαι	1	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: “I will not let people shame me” or “I will not feel shame”
-10:9	x96q		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Here, the phrase **so that** could introduce: (1) a general inference or result based on what Paul has already said. Alternate translation: “and so” (2) the purpose for which the Lord gave authority to Paul (see [10:8](../10/08.md)). Alternate translation: “and he gave me authority so that” (3) the purpose for what Paul says in [10:11](../10/11.md). If you use the following alternate translation, you will need to end the previous verse with a period. Alternate translation: “Let people consider what I am about to say so that”
+10:9	x96q		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Here, the phrase **so that** could introduce: (1) a general inference or result based on what Paul has already said. Alternate translation: “and so” (2) the purpose for which the Lord gave authority to Paul (See: [10:8](../10/08.md)). Alternate translation: “and he gave me authority so that” (3) the purpose for what Paul says in [10:11](../10/11.md). If you use the following alternate translation, you will need to end the previous verse with a period. Alternate translation: “Let people consider what I am about to say so that”
 10:9	nw6e		rc://*/ta/man/translate/figs-explicit	διὰ τῶν ἐπιστολῶν	1	Here Paul refers in general to **letters** he sends to the Corinthians. He is probably including both 1 Corinthians and the other “severe” letter he has already mentioned. If it would be helpful in your language, you could use a form that refers to Paul’s letters to the Corinthians in general. Alternate translation: “through any letters I write” or “through the letters I have sent”
-10:10	c7h1		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅτι	1	Here, the word **For** introduces an explanation or reason why the Corinthians might think that Paul is trying to terrify them with his letters (see [10:9](../10/09.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation or reason. Alternate translation: “I mention that since”
+10:10	c7h1		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅτι	1	Here, the word **For** introduces an explanation or reason why the Corinthians might think that Paul is trying to terrify them with his letters (See: [10:9](../10/09.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation or reason. Alternate translation: “I mention that since”
 10:10	x6dq		rc://*/ta/man/translate/writing-quotations	φησίν	1	Here Paul is quoting what he knows a person or some people in Corinth are saying about him. He does not identify who this person or these people are. If it would be helpful in your language, you could use a form that refers to what some people are saying. Alternate translation: “it is said” or “people say”
 10:10	qrag		rc://*/ta/man/translate/figs-quotations	αἱ ἐπιστολαὶ μέν, φησίν, βαρεῖαι καὶ ἰσχυραί, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος.	1	It may be more natural in your language to have an indirect quotation here. If you use the following alternate translation, you will need to remove the quotation marks. Alternate translation: “someone says that my letters are indeed weighty and forceful, but my bodily presence is weak and my speech is despised.”
 10:10	es1v		rc://*/ta/man/translate/figs-metaphor	βαρεῖαι	1	Here, Paul is speaking of **letters** as if they were objects that were **weighty**. He could mean that people think the **letters** are: (1) severe or burdensome. Alternate translation: “are burdensome” or “are oppressive” (2) important or impressive. Alternate translation: “are impressive” or “are significant”
@@ -1134,7 +1134,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 10:10	d9i8		rc://*/ta/man/translate/figs-explicit	ἡ & παρουσία τοῦ σώματος	1	Here, the phrase **bodily presence** refers to how a person looks and acts when they are around other people. If it would be helpful in your language, you could use a word or phrase that makes this more explicit. Alternate translation: “his conduct in person” or “his physical bearing”
 10:10	mboc		rc://*/ta/man/translate/figs-activepassive	ἐξουθενημένος	1	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: “is contemptible” or “is something that people despise”
 10:11	qf3o		rc://*/ta/man/translate/figs-imperative3p	λογιζέσθω ὁ τοιοῦτος	1	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.” Alternate translation: “Such a person should consider”
-10:11	m6m6		rc://*/ta/man/translate/writing-pronouns	ὁ τοιοῦτος	1	Here, the phrase **such {a person}** refers to whoever says that Paul’s letters are powerful but his personal presence is weak (see [10:10](../10/10.md)). If it would be helpful in your language, you could use a word or phrase that clearly refers back to this person from the previous verse. Alternate translation: “that person” or “anyone who says those things”
+10:11	m6m6		rc://*/ta/man/translate/writing-pronouns	ὁ τοιοῦτος	1	Here, the phrase **such {a person}** refers to whoever says that Paul’s letters are powerful but his personal presence is weak (See: [10:10](../10/10.md)). If it would be helpful in your language, you could use a word or phrase that clearly refers back to this person from the previous verse. Alternate translation: “that person” or “anyone who says those things”
 10:11	xvjm		rc://*/ta/man/translate/writing-pronouns	τοῦτο & ὅτι	1	Here, the word **this** refers to what Paul introduces with the word **that**. If it would be helpful in your language, you could use a different form that introduces what the person should **consider**. Alternate translation: “that” or “the fact that”
 10:11	kb55		rc://*/ta/man/translate/figs-metonymy	τῷ λόγῳ	1	Here, the word **word** represents what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “in our words” or “in our communication”
 10:11	hu56			τοιοῦτοι	1	Here Paul could be comparing what he and his fellow workers are like **in our word** with what they: (1) are like **in our deed**. In this case, Paul is simply comparing **word** and **deed**. Alternate translation: “such is what we are” (2) will be like in **deed** when they visit the Corinthians. In this case, Paul is speaking about what they will do in the future. Alternate translation: “such we will be”
@@ -1150,7 +1150,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 10:13	y6ch		rc://*/ta/man/translate/figs-infostructure	οὗ ἐμέρισεν ἡμῖν ὁ Θεὸς μέτρου	1	Here, the word **measure** could: (1) restate what it is that **God has assigned to us**. Alternate translation: “that God has assigned to us, which is a measure” (2) how God has **assigned** the **measure of the limit**. Alternate translation: “that God has assigned to us as a measure”
 10:13	fx2b		rc://*/ta/man/translate/figs-metaphor	μέτρου, ἐφικέσθαι ἄχρι καὶ ὑμῶν	1	Here Paul speaks as if a **measure** could reach out and touch a person. He means that the **measure** includes the Corinthians in what it measures. If it would be helpful in your language, you could express the idea in plain language. Alternate translation: “a measure that included even you” or “a measure that measured even as far as you”
 10:13	u84l		rc://*/ta/man/translate/figs-explicit	ἐφικέσθαι ἄχρι καὶ ὑμῶν	1	Here, the phrase **that reached even as far as you** indicates that the **measure** includes the Corinthians as something that Paul and his fellow workers can boast about. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “that reached even as far as you as something we can boast about” or “that extends what we can boast about to include you”
-10:14	ay6h		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	2	Here, the word **For** introduces Paul’s proof that the “limit” he mentioned in the previous verse does reach as far as the Corinthians (see [10:13](../10/13.md)). If it would be helpful in your language, you could use a word or phrase that introduces proof for a previous statement. Alternate translation: “You can tell that is true because” or “Indeed,”
+10:14	ay6h		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	2	Here, the word **For** introduces Paul’s proof that the “limit” he mentioned in the previous verse does reach as far as the Corinthians (See: [10:13](../10/13.md)). If it would be helpful in your language, you could use a word or phrase that introduces proof for a previous statement. Alternate translation: “You can tell that is true because” or “Indeed,”
 10:14	ctjf		rc://*/ta/man/translate/figs-explicit	οὐ & ὑπερεκτείνομεν ἑαυτούς	2	Here Paul is indicating that he and his fellow workers have not gone beyond the “limit” that he refers to in [10:13](../10/13.md). Express the idea so that the link to the previous verse is clear. Alternate translation: “we are not going beyond our limit”
 10:14	lefl		rc://*/ta/man/translate/figs-explicit	ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς	1	Here Paul refers to what would need to be true if he and his fellow workers were actually **overextending** themselves. That would be true only if they did not **reach** or visit the Corinthians. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “which would only be true if we had not come to you”
 10:14	lpiu		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	2	Here, the word **for** introduces further evidence or proof for Paul’s claim that he and his fellow workers were not **overextending** themselves. If it would be helpful in your language, you could use a word or phrase that introduces evidence or proof. Alternate translation: “since in reality” or “because”
@@ -1171,7 +1171,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 10:18	h81t		rc://*/ta/man/translate/figs-gendernotations	οὐ & ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος	1	Although the term **himself** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “that one commending himself or herself” or “those commending themselves are not approved”
 10:18	n5v6		rc://*/ta/man/translate/figs-activepassive	οὐ & ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος	1	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. If you need to say who does the action, it is clear from the context that it is **the Lord**. Alternate translation: “the Lord does not approve that one commending himself” or “that one commending himself does not receive approval”
 10:18	sy2r		rc://*/ta/man/translate/figs-ellipsis	ὃν ὁ Κύριος συνίστησιν	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the one whom the Lord commends is approved”
-11:intro	abce				0	# 2 Corinthians 11 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n     * Paul defends his speech and conduct (11:1–15)\n     * Paul boasts about his suffering (11:16–33)\n\n## Special Concepts in this Chapter\n\n### Fools and foolishness\n\nThroughout this chapter, Paul refers to being “foolish” or a “fool.” These words refer to a person who makes bad decisions and who cares about things that are not really valuable. It does not primarily refer to someone who does not know very much. Paul argues that the false teachers are “fools,” which means that they make bad decisions and care about things that are not important. He also describes how he is responding to the false teachers as “foolish.” He means that he speaks in ways that he considers to be “foolish,” but he speaks in these ways because he thinks the Corinthians will understand him if he speaks in these “foolish” ways. Consider how you might express the idea of “foolishness” in your language. (See: [[rc://*/tw/dict/bible/kt/foolish]])\n\n### False teachers\n\nThroughout this chapter, Paul is defending himself against false teachers who were claiming to be better than him and to preach a better gospel than his gospel. Paul never refers to these false teachers by name, but he does call them “false apostles” and “deceitful” (see [11:13](../11/13.md)). He also responds to some of their claims about themselves in [11:22–23](../11/22.md). Paul responds to the false teachers in two primary ways. First, he argues that the things that they boast about and claim for themselves are not important or valuable. Second, he argues that even in these things that are not important, he is better than they are. Make sure that your translation clearly indicates that Paul is responding the false teachers in these ways.\n\n### Financial support for teachers\n\nIn this chapter, Paul describes how he did not ask for or receive money and support from the Corinthians. In Paul’s culture, it was common for traveling teachers to ask for and receive money from the people they were teaching. Paul implies that his opponents, the false teachers, did ask for and receive money. He also implies that the Corinthians thought that the message of the false teachers was more valuable than Paul’s message because they charged money for their teaching. Paul argues in response that he cares more for the Corinthians than the false teachers do. In fact, he states that he can boast more than the false teachers because he did not receive money. Make sure that your translation expresses and implies these ideas.\n\n### Boasting\n\nJust as in the previous chapter, in this chapter Paul refers multiple times to “boasting.” In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul boasts because his opponents, the false teachers, boast. He does not think that this boasting is necessary or good, but he does it to respond to his opponents. Continue to express the idea as you did in the previous chapter. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n## Important Figures of Speech in this Chapter\n\n### Marriage metaphor\n\nIn [11:2](../11/02.md), Paul speaks as if the Corinthians were a young woman and as if he were the young woman’s father. He intends to marry his daughter to Christ, and he wants to keep his daughter pure and perfect until then. He means that he has helped unite the Corinthians to Christ, and he wants to make sure they stay completely faithful to Christ until Christ comes back. If possible, preserve the marriage metaphor or express it as a simile. See the notes on [11:2](../11/02.md) for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Irony\n\nMultiple times in this chapter, Paul uses irony. In other words, he speaks words that he does not agree with in order to make a point. He does this in [11:5](../11/05.md), where he refers to “super-apostles”; in [11:8](../11/08.md), where he says that he “robbed other churches”; in [11:19](../11/19.md), where he says that the Corinthians gladly bear with the foolish, being wise; and in [11:21](../11/21.md), where he says that he speaks according to dishonor that he and his fellow workers have been weak. In each of these verses, he does not actually agree with these words. Rather, he speaks from the perspective of the Corinthians or his opponents. He does this to show that these perspectives are wrong. See the notes on each of these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n### Rhetorical questions\n\nIn [11:7](../11/07.md), [11](../11/11.md), [22–23](../11/22.md), [29](../11/29.md), Paul uses rhetorical questions. Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The long list in [11:23–28](../11/23.md)\n\nIn [11:23–28](../11/23.md), Paul gives a long list of hardships and difficulties he has experienced while he preached the good news. The ULT and UST illustrate different ways to break this list up into pieces. Consider how you might naturally express a long list in your language.
+11:intro	abce				0	# 2 Corinthians 11 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n     * Paul defends his speech and conduct (11:1–15)\n     * Paul boasts about his suffering (11:16–33)\n\n## Special Concepts in this Chapter\n\n### Fools and foolishness\n\nThroughout this chapter, Paul refers to being “foolish” or a “fool.” These words refer to a person who makes bad decisions and who cares about things that are not really valuable. It does not primarily refer to someone who does not know very much. Paul argues that the false teachers are “fools,” which means that they make bad decisions and care about things that are not important. He also describes how he is responding to the false teachers as “foolish.” He means that he speaks in ways that he considers to be “foolish,” but he speaks in these ways because he thinks the Corinthians will understand him if he speaks in these “foolish” ways. Consider how you might express the idea of “foolishness” in your language. (See: [[rc://*/tw/dict/bible/kt/foolish]])\n\n### False teachers\n\nThroughout this chapter, Paul is defending himself against false teachers who were claiming to be better than him and to preach a better gospel than his gospel. Paul never refers to these false teachers by name, but he does call them “false apostles” and “deceitful” (See: [11:13](../11/13.md)). He also responds to some of their claims about themselves in [11:22–23](../11/22.md). Paul responds to the false teachers in two primary ways. First, he argues that the things that they boast about and claim for themselves are not important or valuable. Second, he argues that even in these things that are not important, he is better than they are. Make sure that your translation clearly indicates that Paul is responding the false teachers in these ways.\n\n### Financial support for teachers\n\nIn this chapter, Paul describes how he did not ask for or receive money and support from the Corinthians. In Paul’s culture, it was common for traveling teachers to ask for and receive money from the people they were teaching. Paul implies that his opponents, the false teachers, did ask for and receive money. He also implies that the Corinthians thought that the message of the false teachers was more valuable than Paul’s message because they charged money for their teaching. Paul argues in response that he cares more for the Corinthians than the false teachers do. In fact, he states that he can boast more than the false teachers because he did not receive money. Make sure that your translation expresses and implies these ideas.\n\n### Boasting\n\nJust as in the previous chapter, in this chapter Paul refers multiple times to “boasting.” In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul boasts because his opponents, the false teachers, boast. He does not think that this boasting is necessary or good, but he does it to respond to his opponents. Continue to express the idea as you did in the previous chapter. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n## Important Figures of Speech in this Chapter\n\n### Marriage metaphor\n\nIn [11:2](../11/02.md), Paul speaks as if the Corinthians were a young woman and as if he were the young woman’s father. He intends to marry his daughter to Christ, and he wants to keep his daughter pure and perfect until then. He means that he has helped unite the Corinthians to Christ, and he wants to make sure they stay completely faithful to Christ until Christ comes back. If possible, preserve the marriage metaphor or express it as a simile. See the notes on [11:2](../11/02.md) for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Irony\n\nMultiple times in this chapter, Paul uses irony. In other words, he speaks words that he does not agree with in order to make a point. He does this in [11:5](../11/05.md), where he refers to “super-apostles”; in [11:8](../11/08.md), where he says that he “robbed other churches”; in [11:19](../11/19.md), where he says that the Corinthians gladly bear with the foolish, being wise; and in [11:21](../11/21.md), where he says that he speaks according to dishonor that he and his fellow workers have been weak. In each of these verses, he does not actually agree with these words. Rather, he speaks from the perspective of the Corinthians or his opponents. He does this to show that these perspectives are wrong. See the notes on each of these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n### Rhetorical questions\n\nIn [11:7](../11/07.md), [11](../11/11.md), [22–23](../11/22.md), [29](../11/29.md), Paul uses rhetorical questions. Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The long list in [11:23–28](../11/23.md)\n\nIn [11:23–28](../11/23.md), Paul gives a long list of hardships and difficulties he has experienced while he preached the good news. The ULT and UST illustrate different ways to break this list up into pieces. Consider how you might naturally express a long list in your language.
 11:1	r4q6		rc://*/ta/man/translate/figs-abstractnouns	μικρόν τι ἀφροσύνης	1	If your language does not use an abstract noun for the idea of **foolishness**, you could express the same idea in another way. Alternate translation: “as I act a little foolishly” or “as I now say what is foolish”
 11:1	b4dm		rc://*/ta/man/translate/figs-explicit	μικρόν τι ἀφροσύνης	1	Here, the **foolishness** that Paul refers to is how he is about to boast about his qualifications as an apostle. Paul considers this to be **foolishness**, but he will boast anyways to help the Corinthians realize that he and the gospel that he preaches come from God. If it would be helpful in your language, you could make what **foolishness** refers to more explicit. Alternate translation: “as I am about to be a little bit foolish” or “in a little bit of foolishness that I am about to speak”
 11:1	sou7		rc://*/ta/man/translate/figs-explicit	ἀλλὰ καὶ ἀνέχεσθέ μου	1	Here, this clause could be: (1) a statement of what the Corinthians are already doing, either as they listen to this letter or in the past when Paul visited them. Alternate translation: “but in fact you are already bearing with me” (2) a command to act in this way. Alternate translation: “and in fact you need to bear with me”
@@ -1185,12 +1185,12 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 11:3	ufsj		rc://*/ta/man/translate/figs-doublet	τῆς ἁπλότητος καὶ τῆς ἁγνότητος	1	The terms **sincerity** and **purity** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “full sincerity” or “complete purity”
 11:3	sgml		rc://*/ta/man/translate/figs-abstractnouns	ἀπὸ τῆς ἁπλότητος καὶ τῆς ἁγνότητος τῆς εἰς τὸν Χριστόν	1	If your language does not use abstract nouns for the ideas of **sincerity** and **purity**, you could express the same ideas in another way. Alternate translation: “from how sincere and pure you are to Christ”
 11:3	gl9d		rc://*/ta/man/translate/figs-explicit	τῆς εἰς τὸν Χριστόν	1	Here, the phrase **{that are} to Christ** indicates that the **sincerity** and **purity** are directed towards **Christ**. In other words, the Corinthians think with **sincerity** and **purity** in their devotion or loyalty **to Christ**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “that you have for Christ” or “in your faith in Christ”
-11:4	wq57		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** could introduce a reason why: (1) Paul is afraid that someone will corrupt the Corinthians (see [11:3](../11/03.md)). Alternate translation: “I am afraid of that because” (2) the Corinthians should “bear with” Paul (see [11:1](../11/01.md)), which is that they “bear with” these false teachers. Alternate translation: “You should bear with me because”
+11:4	wq57		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** could introduce a reason why: (1) Paul is afraid that someone will corrupt the Corinthians (See: [11:3](../11/03.md)). Alternate translation: “I am afraid of that because” (2) the Corinthians should “bear with” Paul (See: [11:1](../11/01.md)), which is that they “bear with” these false teachers. Alternate translation: “You should bear with me because”
 11:4	era4		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ μὲν & ὁ ἐρχόμενος	1	Here Paul is speaking as if **one coming** to the Corinthians and proclaiming **another Jesus** were a hypothetical possibility, but he means that it had already or will actually happen. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea by using a word such as “when.” Alternate translation: “when indeed one coming” or “indeed whenever someone comes and”
 11:4	zj79		rc://*/ta/man/translate/figs-explicit	ὁ ἐρχόμενος	1	Here Paul could be referring to: (1) any person or group of people. Alternate translation: “anyone coming” or “any person coming” (2) a specific person whom Paul knows about. Alternate translation: “a person coming” or “that person coming”
 11:4	l7m8		rc://*/ta/man/translate/figs-explicit	πνεῦμα ἕτερον	1	Here, the phrase **a different spirit** could refer to: (1) an evil **spirit** in contrast to the Holy Spirit. Alternate translation: “a spirit different than the Holy Spirit” (2) an attitude in contrast to the attitude that Paul and his fellow workers offered to the Corinthians. Alternate translation: “a different mindset” or “a different attitude”
 11:4	fs5z		rc://*/ta/man/translate/figs-explicit	καλῶς ἀνέχεσθε	1	See how you translated the similar phrase in [11:1](../11/01.md). Here Paul means that the Corinthians listen patiently even when false teachers are telling them lies. He does not approve of this behavior, but he uses this clause to link what he is saying here with what he said in [11:1](../11/01.md). Alternate translation: “you willingly put up with it” or “you listen attentively to it”
-11:5	l3on		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** could introduce: (1) a reason why what Paul told them about Jesus, the Spirit, and the gospel (see [11:4](../11/04.md)) takes priority over what anyone else tells them. Alternate translation: “So, what I taught you has priority, since” (2) a reason why they should “bear with” Paul (see [11:1](../11/01.md)). Alternate translation: “Further, I want you to bear with me because”
+11:5	l3on		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** could introduce: (1) a reason why what Paul told them about Jesus, the Spirit, and the gospel (See: [11:4](../11/04.md)) takes priority over what anyone else tells them. Alternate translation: “So, what I taught you has priority, since” (2) a reason why they should “bear with” Paul (See: [11:1](../11/01.md)). Alternate translation: “Further, I want you to bear with me because”
 11:5	ptd7		rc://*/ta/man/translate/figs-metaphor	ὑστερηκέναι τῶν ὑπέρλίαν ἀποστόλων	1	Here Paul speaks as if he is not below or **short of** the **“super-apostles”**. He means that he does not have less power and authority than they do. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “to be less than the ‘super-apostles’” or “to have less authority than the ‘super-apostles’”
 11:5	eet1		rc://*/ta/man/translate/figs-irony	τῶν ὑπέρλίαν ἀποστόλων	1	Here Paul refers to his opponents, the false teachers, with the words that they themselves or their followers used to describe them: **“super-apostles”**. He does not actually believe that these people are better **apostles** or greater than anyone else. If it would be helpful in your language, you could use a form that indicates that Paul is speaking from someone else’s perspective to make a point. Alternate translation: “of the so-called ‘super-apostles’” or “of those who consider themselves super-apostles”
 11:6	v1o7		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a development of the ideas from the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Indeed,”
@@ -1200,7 +1200,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 11:6	berv		rc://*/ta/man/translate/figs-explicit	τῇ γνώσει	1	Here, the word **knowledge** refers to what a person knows about Jesus and the good news about him. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “in knowledge about Jesus” or “in knowledge about the gospel”
 11:6	n7xy		rc://*/ta/man/translate/figs-explicit	ἐν παντὶ & ἐν πᾶσιν	1	Here the phrases **in everything** and **in all things** could indicate that Paul and his coworkers make things **clear**: (1) in every way possible and in everything they say and do. Alternate translation: “in every way … in all we do” (2) in every way possible and among all people. Alternate translation: “in every way … among all people”
 11:6	bb1i		rc://*/ta/man/translate/figs-explicit	φανερώσαντες	1	Here Paul implies that what he makes **clear** is that he has **knowledge**. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “having made the fact that I have knowledge clear”
-11:7	nrmw		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἢ	1	The word **Or** introduces an alternate to what Paul said in the previous verse, where he stated that he has “knowledge” (see [11:6](../11/06.md)). With **Or**, then, Paul introduces a question that raises another possible objection to his authority as an apostle: he did not charge them money for teaching them. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “But” or “However,”
+11:7	nrmw		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἢ	1	The word **Or** introduces an alternate to what Paul said in the previous verse, where he stated that he has “knowledge” (See: [11:6](../11/06.md)). With **Or**, then, Paul introduces a question that raises another possible objection to his authority as an apostle: he did not charge them money for teaching them. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “But” or “However,”
 11:7	un9v		rc://*/ta/man/translate/figs-rquestion	ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν ταπεινῶν, ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ Θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν?	1	Paul is using the question form to show the Corinthians that he did not **commit a sin**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “But I certainly did not commit a sin, humbling myself so that you yourselves might be exalted, because I preached the gospel of God to you without payment!”
 11:7	azyr		rc://*/ta/man/translate/figs-explicit	ἐμαυτὸν ταπεινῶν	1	Here Paul refers to how he worked to make money for himself. In his culture, this was **humbling**, since good speakers and teachers would not need to do extra work, because they would make enough money from the people they taught. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “humbling myself by supporting myself”
 11:7	yrqv		rc://*/ta/man/translate/figs-activepassive	ὑμεῖς ὑψωθῆτε	1	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. If you need to say who does the action, it is clear from the context that it was Paul. Alternate translation: “I might exalt you yourselves”
@@ -1221,10 +1221,10 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 11:10	n60n		rc://*/ta/man/translate/figs-metaphor	οὐ φραγήσεται εἰς ἐμὲ	1	Here Paul speaks as if his **boasting** were a door that **will not be shut to** him. He means that no one will be able to keep him from boasting or prove that what he says is not true. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of mine will not be stifled” or “will not be proved wrong”
 11:10	nae3		rc://*/ta/man/translate/figs-activepassive	ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ	1	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: “no one can shut this boasting to me”
 11:10	ua2i		rc://*/ta/man/translate/figs-explicit	ἐν τοῖς κλίμασι τῆς Ἀχαΐας	1	Here Paul refers to the **regions** that together make up the province of **Achaia**. He refers to the **regions** to indicate that there is no place in the entire province in which someone can keep him from boasting or prove what he says wrong. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in all of Achaia” or “in the entire province of Achaia”
-11:11	avdr		rc://*/ta/man/translate/figs-explicit	διὰ τί	1	Here Paul asks for the reason why he does not “burden” the Corinthians (see [11:9](../11/09.md)). If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “Why do I not burden you”
+11:11	avdr		rc://*/ta/man/translate/figs-explicit	διὰ τί	1	Here Paul asks for the reason why he does not “burden” the Corinthians (See: [11:9](../11/09.md)). If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “Why do I not burden you”
 11:11	zqu5		rc://*/ta/man/translate/figs-rquestion	διὰ τί? ὅτι οὐκ ἀγαπῶ ὑμᾶς?	1	Paul is using the question form to show the Corinthians that his reason for not burdening them was not that he did not love them. If you would not use the question form for this purpose in your language, you could translate these two questions as statements or as exclamations, or you could combine them into one statement. Alternate translation: “I have a reason for this. However, it is not that I do not love you!” or “My reason is not that I do not love you.”
 11:11	rj6f		rc://*/ta/man/translate/figs-explicit	ὁ Θεὸς οἶδεν	1	Here Paul states that **God knows** something. He implies that **God knows** that Paul does in fact love the Corinthians. The phrase **God knows** makes the claim stronger, since **God** is the one who can prove that the claim is true. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “God himself knows that I love you” or “You can know for sure that I love you, since God knows it”
-11:12	qjqa		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces the real reason why Paul does not burden the Corinthians, in contrast to the false reason he denied in the previous verse (see [11:11](../11/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces a contrast. Alternate translation: “In contrast,”
+11:12	qjqa		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces the real reason why Paul does not burden the Corinthians, in contrast to the false reason he denied in the previous verse (See: [11:11](../11/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces a contrast. Alternate translation: “In contrast,”
 11:12	jecy		rc://*/ta/man/translate/writing-pronouns	ὃ & ποιῶ, καὶ ποιήσω	1	Here, the phrase **what I do** refers to how Paul does not ask for money from the Corinthians. If it would be helpful in your language, you could make the referent for this phrase explicit. Alternate translation: “I will also continue not accepting money from you” or “I will also continue not burdening you”
 11:12	d9sl		rc://*/ta/man/translate/figs-metaphor	ἐκκόψω	1	Here Paul speaks of removing an **opportunity** as it were cutting off or destroying something. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “I may defeat” or “I may remove”
 11:12	b9rx		rc://*/ta/man/translate/figs-explicit	τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν, ἵνα ἐν ᾧ καυχῶνται, εὑρεθῶσιν καθὼς καὶ ἡμεῖς	1	Here, the word **opportunity** refers to a chance or ability to do something. Paul explains what the **opportunity** relates to by using the clause **that in what they are boasting about they may be found just as we also {are}**. Use a form that clearly introduces what an **opportunity** relates to. Alternate translation: “any opportunity of the ones desiring an opportunity to be found just as we also are in what they are boasting about”
@@ -1286,7 +1286,7 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 11:23	qdcm		rc://*/ta/man/translate/figs-explicit	ἐν πληγαῖς ὑπερβαλλόντως	1	Paul could be describing **beatings** that are **beyond measure** because: (1) Paul was struck or hit many times. Alternate translation: “in beatings with many lashes” or “in frequent beatings” (2) the **beatings** were very severe. Alternate translation: “in very severe beatings” or “in extremely painful beatings”
 11:23	r6jv		rc://*/ta/man/translate/figs-explicit	ἐν θανάτοις πολλάκις	1	Here, to be in **{danger of} deaths** indicates that Paul was in situations in which he could have died. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “often almost dying” or “frequently being near to death”
 11:23	pf0p		rc://*/ta/man/translate/figs-abstractnouns	ἐν θανάτοις	1	If your language does not use an abstract noun for the idea of **deaths**, you could express the same idea in another way. Alternate translation: “about to die”
-11:24	ttz2		rc://*/ta/man/translate/figs-explicit	τεσσεράκοντα παρὰ μίαν	1	This phrase refers to how in Jewish law a person could be whipped at most 40 times (see [Deuteronomy 25:3](../deu/25/03.md)). Often people would whip a person only 39 times to be sure that they did not go over 40. If it would be helpful in your language, you could make this information more explicit or use a footnote to explain the phrase. Alternate translation: “39 lashes, the most they allow”
+11:24	ttz2		rc://*/ta/man/translate/figs-explicit	τεσσεράκοντα παρὰ μίαν	1	This phrase refers to how in Jewish law a person could be whipped at most 40 times (See: [Deuteronomy 25:3](../deu/25/03.md)). Often people would whip a person only 39 times to be sure that they did not go over 40. If it would be helpful in your language, you could make this information more explicit or use a footnote to explain the phrase. Alternate translation: “39 lashes, the most they allow”
 11:25	bwzy		rc://*/ta/man/translate/translate-unknown	ἐραβδίσθην	1	Here Paul refers to how the Roman authorities would sometimes punish people. They would have someone hit the person they wished to punish with a wooden stick multiple times. If it would be helpful in your language, you could use a word or phrase that refers to that kind of punishment. Alternate translation: “people struck me with wooden sticks” or “Roman leaders punished me by having people hit me with canes”
 11:25	u9xc		rc://*/ta/man/translate/figs-activepassive	ἐραβδίσθην	1	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. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “someone beat me with rods”
 11:25	xk9w		rc://*/ta/man/translate/figs-activepassive	ἐλιθάσθην	1	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. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “crowds of people stoned me” or “others stoned me”
@@ -1327,11 +1327,11 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 11:32	kwku		rc://*/ta/man/translate/figs-explicit	Ἁρέτα τοῦ βασιλέως	1	Here the phrase **under Aretas the king** indicates that **the ethnarch** was appointed by **Aretas** and did what he said. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “who obeyed Aretas the king” or “who ruled under Aretas the king”
 11:32	j7de		rc://*/ta/man/translate/translate-names	Δαμασκηνῶν	1	Here, the word **Damascenes** refers generally to people who live in the city of **Damascus**.
 11:32	cpg2		rc://*/ta/man/translate/figs-explicit	τὴν πόλιν Δαμασκηνῶν	1	Here, the phrase **the city of Damascenes** is another way to refer to the city **Damascus**. If it would be helpful in your language, you could refer to that city in whatever way is natural in your language. Alternate translation: “his city” or “the city”
-11:33	i8xa		rc://*/ta/man/translate/figs-explicit	διὰ θυρίδος ἐν σαργάνῃ, ἐχαλάσθην διὰ τοῦ τείχους	1	Here Paul describes how he **escaped** from the city of Damascus (see [Acts 9:23–25](../act/09/23.md)). His friends put him in a **basket**, a large bowl most likely made out of woven rope or plant stems. They attached a rope to the **basket** and **lowered** Paul out a **window** or opening that was in the **wall**. If it would be helpful in your language, you could more explicitly explain how this action was done. Alternate translation: “I was put in a basket and lowered by rope through a window that was in the wall”
+11:33	i8xa		rc://*/ta/man/translate/figs-explicit	διὰ θυρίδος ἐν σαργάνῃ, ἐχαλάσθην διὰ τοῦ τείχους	1	Here Paul describes how he **escaped** from the city of Damascus (See: [Acts 9:23–25](../act/09/23.md)). His friends put him in a **basket**, a large bowl most likely made out of woven rope or plant stems. They attached a rope to the **basket** and **lowered** Paul out a **window** or opening that was in the **wall**. If it would be helpful in your language, you could more explicitly explain how this action was done. Alternate translation: “I was put in a basket and lowered by rope through a window that was in the wall”
 11:33	uk9m		rc://*/ta/man/translate/figs-activepassive	ἐχαλάσθην	1	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. If you need to say who did the action, Paul implies that friends, who were probably fellow believers, did it. Alternate translation: “friends lowered me” or “other Christians lowered me”
 11:33	uitt		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ	2	Here, the word **and** introduces what happened as a result of him being **lowered in a basket**. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “so” or “so that”
 11:33	aw7d		rc://*/ta/man/translate/figs-metonymy	τὰς χεῖρας αὐτοῦ	1	Here, the phrase **his hands** represents the power or servants of the “ethnarch,” that is, the local ruler of the city. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “his power” or “the people he sent to seize me”
-12:intro	abcf				0	# 2 Corinthians 12 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n     * Paul’s ascent to heaven and the thorn in the flesh (12:1–10)\n     * Paul concludes his boasting (12:11–13)\n     * Paul defends his financial conduct (12:14–18)\n     * Paul warns the Corinthians about his third visit (12:19–13:10)\n\n## Special Concepts in this Chapter\n\n### Paul’s trip to heaven\n\nIn [12:1–6](../12/01.md), Paul speaks about how he temporarily ascended to heaven 14 years before he wrote this letter. He speaks about this experience in the third person to avoid directly boasting about himself. Also, he gives very few details about his experience. He describes how he went to the third heaven and paradise, that he heard words he cannot tell to others, and that he is not sure whether he ascended in his body or without his body (which would be either spiritually or in a dream). Paul gives enough details to show that he really did ascend to heaven, but he does not want to tell the Corinthians about what he learned and saw there. In other words, he only “boasts” about this experience to show the Corinthians that he is truly an apostle even according to their standards. However, he thinks it is better to boast about how Christ works through him when he is weak, which is Christ’s standard for being an apostle.\n\n### The third heaven and Paradise\n\nIn Paul’s culture, many people believed that there were different levels or layers in heaven, but they disagreed on how many levels or layers there were. Some people thought that there was only one layer, while others thought that there were three, five, seven, or ten layers. Because of the various options, we cannot be sure whether the “third heaven” is the highest heaven or whether it is the third out of more layers of heaven. When Paul uses the word “Paradise,” he is most likely referring to the place where believers go after they die and before they resurrect. The way he refers to Paradise could imply either that it is the third heaven or that it is part of the third heaven. However, we cannot be sure about this either. Since we do not know Paul’s view about the layers of heaven or about the location of Paradise, it is best not to include any implied information on these issues in your translation.\n\n### The thorn in the flesh\n\nIn [12:7–8](../12/07.md), Paul refers to a “thorn in the flesh” that was given to him. He further names this “thorn” as a “messenger of Satan.” There are three primary possibilities for what the thorn could be. First, it could be some kind of sickness, disease, or ailment. Second, it could be opposition from other people who wish to stop Paul from preaching the gospel. Third, it could a demon who tries to keep Paul from serving Christ. However, since we do not know anything else about this “thorn,” it is impossible to identify exactly what Paul is writing about. What is clear is that the “thorn” makes Paul’s life difficult and painful. Your translation should be general enough to allow for all of these interpretations since Paul’s language is also this general.\n\n### Financial support for teachers\n\nIn this chapter, Paul continues to state that he did not and will not ask for or receive money and support from the Corinthians. In Paul’s culture, it was common for traveling teachers to ask for and receive money from the people they were teaching, and Paul’s opponents apparently did so. Paul, however, does not do so, and he explains further in this chapter why he acts in that way. Continue to express the idea as you did in the previous chapter.\n\n### Boasting\n\nJust as in the previous two chapters, in this chapter Paul refers multiple times to boasting. In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul boasts because his opponents, the false teachers, boast. He does not think that this boasting is necessary or good, but he does it to respond to his opponents. Continue to express the idea as you did in the previous chapters. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Paul’s third visit\n\nIn [12:14](../12/14.md) and in [12:20–21](../12/20.md), Paul refers to visiting the Corinthians for a third time. He had only visited them twice by the time he wrote this letter, but he plans to visit them again. This visit would happen sometime after the Corinthians received this letter. We do know that Paul visited the Corinthians again because he wrote a later letter, Romans, from the city of Corinth.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [12:13](../12/13.md), [15](../12/15.md), [17–19](../12/17.md), Paul uses rhetorical questions. Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions, or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Irony\n\nMultiple times in this chapter, Paul uses irony. In other words, he speaks words that he does not agree with in order to make a point. In [12:11](../12/11.md), he uses irony when he refers to the false teachers as “super-apostles.” He uses irony again in [12:13](../12/13.md), where he exclaims, “Forgive me this injustice!” He uses irony again in [12:16](../12/16.md), where he says, “I myself did not burden you, but, being crafty, I caught you by deceit.” In each of these verses, he does not actually agree with these words. Rather, he speaks from the perspective of the Corinthians or his opponents. He does this to show that these perspectives are wrong. See the notes on each of these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul uses the third person to speak about himself\n\nIn [12:2–5](../12/02.md), Paul speaks about a person whom he knows. This person ascended into heaven and heard amazing things. However, in [12:6–7](../12/06.md), Paul speaks as if these “revelations” were things he himself had experienced. Paul must have been speaking about himself when he referred to a person he knows. Most likely, he does this to avoid directly boasting about himself (see [12:5–6](../12/05.md)). He would rather boast about how Christ gives him power when he is weak. If possible, preserve how Paul speaks about himself in the third person. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-123person]])
+12:intro	abcf				0	# 2 Corinthians 12 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n     * Paul’s ascent to heaven and the thorn in the flesh (12:1–10)\n     * Paul concludes his boasting (12:11–13)\n     * Paul defends his financial conduct (12:14–18)\n     * Paul warns the Corinthians about his third visit (12:19–13:10)\n\n## Special Concepts in this Chapter\n\n### Paul’s trip to heaven\n\nIn [12:1–6](../12/01.md), Paul speaks about how he temporarily ascended to heaven 14 years before he wrote this letter. He speaks about this experience in the third person to avoid directly boasting about himself. Also, he gives very few details about his experience. He describes how he went to the third heaven and paradise, that he heard words he cannot tell to others, and that he is not sure whether he ascended in his body or without his body (which would be either spiritually or in a dream). Paul gives enough details to show that he really did ascend to heaven, but he does not want to tell the Corinthians about what he learned and saw there. In other words, he only “boasts” about this experience to show the Corinthians that he is truly an apostle even according to their standards. However, he thinks it is better to boast about how Christ works through him when he is weak, which is Christ’s standard for being an apostle.\n\n### The third heaven and Paradise\n\nIn Paul’s culture, many people believed that there were different levels or layers in heaven, but they disagreed on how many levels or layers there were. Some people thought that there was only one layer, while others thought that there were three, five, seven, or ten layers. Because of the various options, we cannot be sure whether the “third heaven” is the highest heaven or whether it is the third out of more layers of heaven. When Paul uses the word “Paradise,” he is most likely referring to the place where believers go after they die and before they resurrect. The way he refers to Paradise could imply either that it is the third heaven or that it is part of the third heaven. However, we cannot be sure about this either. Since we do not know Paul’s view about the layers of heaven or about the location of Paradise, it is best not to include any implied information on these issues in your translation.\n\n### The thorn in the flesh\n\nIn [12:7–8](../12/07.md), Paul refers to a “thorn in the flesh” that was given to him. He further names this “thorn” as a “messenger of Satan.” There are three primary possibilities for what the thorn could be. First, it could be some kind of sickness, disease, or ailment. Second, it could be opposition from other people who wish to stop Paul from preaching the gospel. Third, it could a demon who tries to keep Paul from serving Christ. However, since we do not know anything else about this “thorn,” it is impossible to identify exactly what Paul is writing about. What is clear is that the “thorn” makes Paul’s life difficult and painful. Your translation should be general enough to allow for all of these interpretations since Paul’s language is also this general.\n\n### Financial support for teachers\n\nIn this chapter, Paul continues to state that he did not and will not ask for or receive money and support from the Corinthians. In Paul’s culture, it was common for traveling teachers to ask for and receive money from the people they were teaching, and Paul’s opponents apparently did so. Paul, however, does not do so, and he explains further in this chapter why he acts in that way. Continue to express the idea as you did in the previous chapter.\n\n### Boasting\n\nJust as in the previous two chapters, in this chapter Paul refers multiple times to boasting. In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul boasts because his opponents, the false teachers, boast. He does not think that this boasting is necessary or good, but he does it to respond to his opponents. Continue to express the idea as you did in the previous chapters. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Paul’s third visit\n\nIn [12:14](../12/14.md) and in [12:20–21](../12/20.md), Paul refers to visiting the Corinthians for a third time. He had only visited them twice by the time he wrote this letter, but he plans to visit them again. This visit would happen sometime after the Corinthians received this letter. We do know that Paul visited the Corinthians again because he wrote a later letter, Romans, from the city of Corinth.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [12:13](../12/13.md), [15](../12/15.md), [17–19](../12/17.md), Paul uses rhetorical questions. Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions, or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Irony\n\nMultiple times in this chapter, Paul uses irony. In other words, he speaks words that he does not agree with in order to make a point. In [12:11](../12/11.md), he uses irony when he refers to the false teachers as “super-apostles.” He uses irony again in [12:13](../12/13.md), where he exclaims, “Forgive me this injustice!” He uses irony again in [12:16](../12/16.md), where he says, “I myself did not burden you, but, being crafty, I caught you by deceit.” In each of these verses, he does not actually agree with these words. Rather, he speaks from the perspective of the Corinthians or his opponents. He does this to show that these perspectives are wrong. See the notes on each of these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul uses the third person to speak about himself\n\nIn [12:2–5](../12/02.md), Paul speaks about a person whom he knows. This person ascended into heaven and heard amazing things. However, in [12:6–7](../12/06.md), Paul speaks as if these “revelations” were things he himself had experienced. Paul must have been speaking about himself when he referred to a person he knows. Most likely, he does this to avoid directly boasting about himself (See: [12:5–6](../12/05.md)). He would rather boast about how Christ gives him power when he is weak. If possible, preserve how Paul speaks about himself in the third person. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-123person]])
 12:1	e7q7		rc://*/ta/man/translate/figs-infostructure	καυχᾶσθαι & οὐ συμφέρον μέν & δὲ	1	Here, the phrase **not profitable** could go with: (1) **I will go on to visions and revelations of the Lord**. Alternate translation: “to boast: even though it is not profitable,” (2) **It is necessary to boast**. Alternate translation: “to boast, though it is not profitable. But”
 12:1	iur3		rc://*/ta/man/translate/figs-metaphor	ἐλεύσομαι & εἰς	1	Here Paul speaks of moving on to a new topic as if he were physically moving to a new location. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “I will now speak about”
 12:1	iwn3		rc://*/ta/man/translate/figs-doublet	ὀπτασίας καὶ ἀποκαλύψεις	1	The terms **visions** and **revelations** mean similar things. It is possible that **visions** refers to experiences in which someone sees amazing things, while **revelations** refers to experiences in which someone learns amazing things in general. Paul uses both words to refer in general to all these kinds of experiences. If it would be clearer for your readers, you could express Paul’s general focus with a single phrase. Alternate translation: “revelations” or “various visions”
@@ -1458,13 +1458,13 @@ front:intro	ur4j				0	# Introduction to 2 Corinthians\n\n## Part 1: General Intr
 12:20	zy6g		rc://*/ta/man/translate/figs-ellipsis	θέλετε; μή πως	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “you wish; I fear that somehow there may be”
 12:20	aw5n		rc://*/ta/man/translate/figs-explicit	μή πως ἔρις	1	Here Paul implies that they are doing all these wrong things within their own group. He does not mean that they are doing these things to people outside their group. If it would be helpful in your language, you could make this more explicit. Alternate translation: “that, within your group, somehow there may be quarreling”
 12:20	rh1h		rc://*/ta/man/translate/figs-abstractnouns	μή πως ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, καταλαλιαί, ψιθυρισμοί, φυσιώσεις, ἀκαταστασίαι	1	If your language does not use abstract nouns for any of the ideas in this list, you could express the same ideas in another way. Alternate translation: “that somehow you may be quarrelsome, jealous, angry, competitive, slanderous, gossiping, proud, and disruptive”
-12:21	ddw3		rc://*/ta/man/translate/figs-ellipsis	μὴ	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the previous verse if it would be clearer in your language (see [12:20](../12/20.md)). Alternate translation: “and I fear that”
-12:21	blba		rc://*/ta/man/translate/figs-infostructure	πάλιν ἐλθόντος μου, ταπεινώσῃ με ὁ Θεός μου	1	Here the word **again** could go with: (1) **I come**. In this case, Paul is speaking about how he plans to visit the Corinthians a third time. Alternate translation: “when I come yet again, my God might humble me” (2) **God might humble me**. In this case, Paul means that God may **humble** him again, just as he did when Paul visited the Corinthians previously (see [2:1](../02/01.md)). Alternate translation: “when I come, my God might humble me again”
+12:21	ddw3		rc://*/ta/man/translate/figs-ellipsis	μὴ	1	Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the previous verse if it would be clearer in your language (See: [12:20](../12/20.md)). Alternate translation: “and I fear that”
+12:21	blba		rc://*/ta/man/translate/figs-infostructure	πάλιν ἐλθόντος μου, ταπεινώσῃ με ὁ Θεός μου	1	Here the word **again** could go with: (1) **I come**. In this case, Paul is speaking about how he plans to visit the Corinthians a third time. Alternate translation: “when I come yet again, my God might humble me” (2) **God might humble me**. In this case, Paul means that God may **humble** him again, just as he did when Paul visited the Corinthians previously (See: [2:1](../02/01.md)). Alternate translation: “when I come, my God might humble me again”
 12:21	ozce		rc://*/ta/man/translate/figs-explicit	ταπεινώσῃ με ὁ Θεός μου πρὸς ὑμᾶς, καὶ	1	Here Paul could be implying that God will **humble** him: (1) because he would feel ashamed about how the Corinthians were acting. Alternate translation: “my God might humble me by making me feel shame about you, and” (2) because he would have to use his authority for tearing down instead of building up. Alternate translation: “my God might humble me before you by making me punish you, and” (3) because he would **mourn** publicly. Alternate translation: “my God might humble me before you because”
 12:21	knmg		rc://*/ta/man/translate/figs-distinguish	ὁ Θεός μου	1	When Paul speaks of **my God**, he does not mean that this is a different **God** than the one the Corinthians believe in. Rather, he simply wishes to state that this **God** is his God. If the phrase **my God** sounds like it makes a distinction between Paul’s God and the Corinthians’ God, you could express the idea in another way. Alternate translation: “the God I serve” or “our God”
 12:21	hq1e		rc://*/ta/man/translate/figs-doublet	τῇ ἀκαθαρσίᾳ, καὶ πορνείᾳ, καὶ ἀσελγείᾳ	1	The terms **impurity**, **sexual immorality**, and **debauchery** mean similar things. Paul is using the three terms together to include all types of sexual sin. If it would be clearer for your readers, you could express the emphasis with two words or a single phrase. Alternate translation: “the debauchery and sexual immorality” or “the many kinds of sexual immorality”
 12:21	rh22		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ τῇ ἀκαθαρσίᾳ, καὶ πορνείᾳ, καὶ ἀσελγείᾳ, ᾗ ἔπραξαν	1	If your language does not use abstract nouns for the ideas of **impurity**, **immorality**, and **debauchery**, you could express the same ideas in another way. Alternate translation: “from acting in impure ways and doing sexually immoral things and enjoying indecent actions” or “from acting in impure and sexually immoral and indecent ways”
-13:intro	abcg				0	# 2 Corinthians 13 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n     * Paul warns the Corinthians about his third visit (12:19–13:10)\n8. Closing (13:11–13)\n\nIn this chapter, Paul finishes defending his authority. He then concludes the letter with a final greeting and blessing.\n\n## Special Concepts in this Chapter\n\n### Preparation\n\nPaul instructs the Corinthians as he prepares to visit them. He is hoping to avoid needing to discipline anyone in the church, so he can visit them joyfully. (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Power and weakness\n\nPaul repeatedly uses the contrasting concepts “power” and “weakness” in this chapter. The translator should use words that are understood to be opposites of each other. It seems that people had been criticizing Paul for speaking powerfully in his letters, but being weak when in person (see 10:1). Paul explains that although he is weak, Christ works powerfully through him (13:3-4). God gave Paul power and authority to discipline believers who are living sinfully, but Paul prefers to use this power to encourage the believers to trust in God rather than to discipline them for not living in the right way (13:10). This is why he did not visit them again. It was so that he could persuade them in a letter rather than discipline them harshly in person (1:23;10:2;13:2,10).\n\n### Examine yourselves\n\nScholars are divided about the examination that Paul has in mind in verse 5. Some scholars say that believers are to test themselves to see whether their actions align with their Christian faith. The context favors this understanding. Others say that this test is to determine if the person actually belongs to God or not. Paul may have both ideas in mind. If a person examines his actions, finds them to be sinful but refuses to change them, then he has rejected God.\n\n### Approved and unapproved\n\nIn 13:5-7, Paul uses the concepts “approved” and “unapproved.” The words he uses for these are forms of the word translated “examine” in 13:5. The idea then, is that someone who is "approved" has been examined and has passed the examination. Paul begins in verse 5 by asking the Corinthian believers to examine themselves, to see if they are living as God wants them to live. Then in verse 6 he challenges them to evaluate Paul and his companions in that same way, because they are living in the right way. Finally, in verse 7 he says that he does not care about this kind of approval from them or from any humans, but he only wants the Corinthian believers to pass this test to show that God approves of them.
+13:intro	abcg				0	# 2 Corinthians 13 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n     * Paul warns the Corinthians about his third visit (12:19–13:10)\n8. Closing (13:11–13)\n\nIn this chapter, Paul finishes defending his authority. He then concludes the letter with a final greeting and blessing.\n\n## Special Concepts in this Chapter\n\n### Preparation\n\nPaul instructs the Corinthians as he prepares to visit them. He is hoping to avoid needing to discipline anyone in the church, so he can visit them joyfully. (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Power and weakness\n\nPaul repeatedly uses the contrasting concepts “power” and “weakness” in this chapter. The translator should use words that are understood to be opposites of each other. It seems that people had been criticizing Paul for speaking powerfully in his letters, but being weak when in person (See: 10:1). Paul explains that although he is weak, Christ works powerfully through him (13:3-4). God gave Paul power and authority to discipline believers who are living sinfully, but Paul prefers to use this power to encourage the believers to trust in God rather than to discipline them for not living in the right way (13:10). This is why he did not visit them again. It was so that he could persuade them in a letter rather than discipline them harshly in person (1:23;10:2;13:2,10).\n\n### Examine yourselves\n\nScholars are divided about the examination that Paul has in mind in verse 5. Some scholars say that believers are to test themselves to see whether their actions align with their Christian faith. The context favors this understanding. Others say that this test is to determine if the person actually belongs to God or not. Paul may have both ideas in mind. If a person examines his actions, finds them to be sinful but refuses to change them, then he has rejected God.\n\n### Approved and unapproved\n\nIn 13:5-7, Paul uses the concepts “approved” and “unapproved.” The words he uses for these are forms of the word translated “examine” in 13:5. The idea then, is that someone who is "approved" has been examined and has passed the examination. Paul begins in verse 5 by asking the Corinthian believers to examine themselves, to see if they are living as God wants them to live. Then in verse 6 he challenges them to evaluate Paul and his companions in that same way, because they are living in the right way. Finally, in verse 7 he says that he does not care about this kind of approval from them or from any humans, but he only wants the Corinthian believers to pass this test to show that God approves of them.
 13:1	slj1		rc://*/ta/man/translate/figs-activepassive	ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα	1	If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “Only if two or three people have said the same thing about another person should God’s people believe that it is true”
 13:1	xfhc			ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα	1	Paul is quoting here from Deuteronomy 19:15. He has been accusing the Corinthian believers of doing wrong, and so he compares the number of his visits, during which he has observed and will observe this wrong behavior, with the number of witnesses that the Old Testament required for convicting someone of doing wrong. You may want to include some of this information in a footnote.
 13:1	gs3j		rc://*/ta/man/translate/figs-metonymy	ἐπὶ στόματος	1	Paul is using the term **mouth** to mean the words that people say by using their mouths. If it would be helpful in your language, you could use a more natural expression from your language or you could state the meaning plainly. Alternate translation: “by the word” or “on the testimony”
diff --git a/tn_2JN.tsv b/tn_2JN.tsv
index 678a6e95bd..01ebec5a3d 100644
--- a/tn_2JN.tsv
+++ b/tn_2JN.tsv
@@ -45,7 +45,7 @@ front:intro	vpa9				0	# Introduction to 2 John\n\n## Part 1: General Introductio
 1:9	xwoe		rc://*/ta/man/translate/grammar-connect-logic-contrast	ὁ μένων ἐν τῇ διδαχῇ	1	This phrase is in contrast to the previous sentence. If it would be helpful in your language, you could use a word or phrase to mark this contrast, as in the UST.
 1:9	vg19		rc://*/ta/man/translate/figs-nominaladj	οὗτος	1	John is using the demonstrative adjective **this** as a noun, to refer to a kind of person. ULT indicates this by adding the word **one**. If your language does not use adjectives in this way, you can translate this with an equivalent phrase. Alternate translation: “such a person” or “that kind of person”
 1:9	k8cv		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα καὶ τὸν Υἱὸν	1	**Father** and **Son** are important titles that describe the relationship between God and Jesus Christ. Be sure to express these titles consistently and accurately.
-1:10	x7pw		rc://*/ta/man/translate/figs-explicit	εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει	1	The word **anyone** here implies “any teacher or preacher.” John does not want the believers to welcome any teacher who does not teach what Jesus taught, and specifically that Jesus came as a human being (see [1:7](../01/07.md)). Alternate translation: “If anyone comes to you, claiming to be a teacher, but he teaches differently than this”
+1:10	x7pw		rc://*/ta/man/translate/figs-explicit	εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει	1	The word **anyone** here implies “any teacher or preacher.” John does not want the believers to welcome any teacher who does not teach what Jesus taught, and specifically that Jesus came as a human being (See: [1:7](../01/07.md)). Alternate translation: “If anyone comes to you, claiming to be a teacher, but he teaches differently than this”
 1:10	xafi		rc://*/ta/man/translate/figs-metaphor	ταύτην τὴν διδαχὴν οὐ φέρει	1	John is speaking of a **teaching** or a message as if it were an object that someone could **bring**. If you would not use this kind of metaphor in your language, you could use one that has the same meaning or use plain language. Alternate translation: “does not teach this same message”
 1:10	ls1c		rc://*/ta/man/translate/figs-explicit	μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν	1	John does not want the believers to accept a false teacher into their homes and, as a result, support his false teaching by showing him respect and providing for his needs. Alternate translation: “do not support him or encourage him by welcoming him into your home”
 1:10	lbct		rc://*/ta/man/translate/figs-explicit	χαίρειν αὐτῷ μὴ λέγετε	1	John warns the believers not to greet a false teacher respectfully in public. The implication is that he does not want them to do anything that might look like they are endorsing a false teacher or that would give a false teacher good standing in the eyes of others. Alternate translation: “do not give him a respectful public greeting”
diff --git a/tn_ACT.tsv b/tn_ACT.tsv
index c8cc105127..523443b2b4 100644
--- a/tn_ACT.tsv
+++ b/tn_ACT.tsv
@@ -827,7 +827,7 @@ front:intro	mw28				0	# Introduction to Acts\n\n## Part 1: General Introduction\
 5:39	a419		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Gamaliel uses this word to introduce a contrast between what would happen if the work the apostles are doing were “from men” and what would happen if it were **from God**. As the General Notes to this chapter suggest, it may be helpful to begin a new sentence here. Alternate translation, as a new sentence: “However,”
 5:39	j819		rc://*/ta/man/translate/writing-pronouns	εἰ & ἐκ Θεοῦ ἐστιν	1	Here the pronoun **it** refers back to the phrase “this counsel or this work” in the previous verse. Alternate translation: “if God has devised this plan or commanded these men to do this work”
 5:39	a420		rc://*/ta/man/translate/figs-explicit	μήποτε	1	It may be helpful to state the implications of the word **lest** explicitly. Alternate translation: “and if you do try to destroy them,”
-5:39	a421		rc://*/ta/man/translate/figs-activepassive	καὶ θεομάχοι εὑρεθῆτε	1	If it would be helpful in your language, you could state this with an active form. However, since this is also an idiom (see next note), it would only be meaningful to do that in your translation if your language uses the verb “find” in the same idiomatic sense. Alternate translation: “people may even find you to be”
+5:39	a421		rc://*/ta/man/translate/figs-activepassive	καὶ θεομάχοι εὑρεθῆτε	1	If it would be helpful in your language, you could state this with an active form. However, since this is also an idiom (See: next note), it would only be meaningful to do that in your translation if your language uses the verb “find” in the same idiomatic sense. Alternate translation: “people may even find you to be”
 5:39	a422		rc://*/ta/man/translate/figs-activepassive	εὑρεθῆτε	1	The expression **be found** means to turn out to be something. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “turn out to be”
 5:39	cyp1		rc://*/ta/man/translate/figs-activepassive	ἐπείσθησαν & αὐτῷ	1	If it would be helpful in your language, you could state this with an active form. Alternate translation: “Gamaliel persuaded them”
 5:40	z31c		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ	1	Luke uses the word translated **And** to introduce what the Sanhedrin did as a result of Gamaliel’s advice. Alternate translation: “So”
@@ -1871,7 +1871,7 @@ front:intro	mw28				0	# Introduction to Acts\n\n## Part 1: General Introduction\
 13:23	l50d		rc://*/ta/man/translate/writing-pronouns	τούτου	1	The demonstrative pronoun **this one** refers to David. It may be helpful to clarify this for your readers. Alternate translation: “of David”
 13:23	kc76		rc://*/ta/man/translate/figs-metonymy	τῷ Ἰσραὴλ	1	Here, **Israel** refers to the people of Israel. Alternate translation: “to the people of Israel”
 13:24	wbpf		rc://*/ta/man/translate/figs-explicit	Ἰωάννου	1	By **John**, Paul is referring implicitly to John the Baptist. Alternate translation: “John the Baptist”
-13:24	xzf2		rc://*/ta/man/translate/figs-explicitinfo	πρὸ προσώπου τῆς εἰσόδου αὐτοῦ	1	In your language, the expression **before the face of his entrance**, meaning “before the appearance of his entry into ministry” (see next two notes), might seem to convey redundant information that would be not be natural to express. If so, you could abbreviate it. Alternate translation: “before he appeared” or “before he entered into his ministry”
+13:24	xzf2		rc://*/ta/man/translate/figs-explicitinfo	πρὸ προσώπου τῆς εἰσόδου αὐτοῦ	1	In your language, the expression **before the face of his entrance**, meaning “before the appearance of his entry into ministry” (See: next two notes), might seem to convey redundant information that would be not be natural to express. If so, you could abbreviate it. Alternate translation: “before he appeared” or “before he entered into his ministry”
 13:24	abcn		rc://*/ta/man/translate/figs-metaphor	πρὸ προσώπου τῆς εἰσόδου αὐτοῦ	1	Here the term **face** means “appearance.” Alternate translation: “appearance”
 13:24	igpi		rc://*/ta/man/translate/figs-metaphor	τῆς εἰσόδου αὐτοῦ	1	By **entrance**, Paul is referring to Jesus beginning his ministry. Alternate translation: “of the start of his ministry”
 13:24	gqs9		rc://*/ta/man/translate/writing-pronouns	τῆς εἰσόδου αὐτοῦ	1	The pronoun **his** refers to Jesus. It may be helpful to clarify this for your readers. Alternate translation: “of Jesus’ entrance”
@@ -2418,7 +2418,7 @@ front:intro	mw28				0	# Introduction to Acts\n\n## Part 1: General Introduction\
 17:22	h5et		rc://*/ta/man/translate/figs-idiom	ἄνδρες, Ἀθηναῖοι	1	This is an idiomatic form of address. Use a way that is natural in your language to refer to a particular group of people. Alternate translation: “You Athenians”
 17:22	kcag			δεισιδαιμονεστέρους	1	Paul is using the comparative form **more religious** for emphasis. Your language may use comparative forms in the same way. If not, you could convey the emphasis in another way. Alternate translation: “very religious”
 17:22	ja1k		rc://*/ta/man/translate/figs-hyperbole	κατὰ πάντα	1	Paul says **everything** here as a generalization for emphasis. He is referring to the Athenians’ public display of honoring the gods through prayers, building altars, and offering sacrifices. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “in many different ways”
-17:23	cem7		rc://*/ta/man/translate/figs-quotesinquotes	βωμὸν ἐν ᾧ ἐπεγέγραπτο, ἀγνώστῳ Θεῷ	1	While it would be preferable to present this as a direct quotation (see next note), you could translate this as an indirect quotation so that there is not one direct quotation within another. Alternate translation: “an altar whose inscription dedicated it to an unknown god”
+17:23	cem7		rc://*/ta/man/translate/figs-quotesinquotes	βωμὸν ἐν ᾧ ἐπεγέγραπτο, ἀγνώστῳ Θεῷ	1	While it would be preferable to present this as a direct quotation (See: next note), you could translate this as an indirect quotation so that there is not one direct quotation within another. Alternate translation: “an altar whose inscription dedicated it to an unknown god”
 17:23	nmwv		rc://*/ta/man/translate/figs-quotemarks	βωμὸν ἐν ᾧ ἐπεγέγραπτο, ἀγνώστῳ Θεῷ	1	Even if your language does not customarily put one direct quotation inside another, it would be good to present this as a direct quotation if possible, since it is the inscription on the altar that Paul is describing. You may be able to enclose this quotation in second-level quotation marks or use some other punctuation or convention that is available in your language to indicate a second-level quotation.
 17:23	t3mu		rc://*/ta/man/translate/figs-activepassive	ἐν ᾧ ἐπεγέγραπτο	1	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: “on which someone had inscribed”
 17:24	f2mz		rc://*/ta/man/translate/figs-merism	οὐρανοῦ καὶ γῆς	1	Paul is referring to all of creation by naming its two major components. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of everything that exists”
@@ -2437,7 +2437,7 @@ front:intro	mw28				0	# Introduction to Acts\n\n## Part 1: General Introduction\
 17:27	onm4		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	Paul is using the pronoun **us** to refer to himself and his listeners, so use the inclusive form of that word if your language marks that distinction.
 17:28	tkd3		rc://*/ta/man/translate/writing-pronouns	αὐτῷ & γένος	1	The pronouns **him** and **his** refer to God. It may be helpful to clarify this for your readers. Alternate translation: “in God … God’s offspring”
 17:28	o4vy		rc://*/ta/man/translate/figs-exclusive	ζῶμεν & ἐσμέν	1	Paul is using the pronoun **we** to refer to himself and his listeners, so use the inclusive form of that word if your language marks that distinction.
-17:28	jxph		rc://*/ta/man/translate/figs-quotesinquotes	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν; ὡς καί τινες τῶν καθ’ ὑμᾶς ποιητῶν εἰρήκασιν, τοῦ γὰρ καὶ γένος ἐσμέν.	1	Here Paul is quoting from the Greek philosopher-poet Epimenides and from the Greek poets Aratus and Cleanthes. While it would be preferable to present these two quotations as direct quotations (see next note), you could translate them as indirect quotations so that there are not direct quotations within a direct quotation. Alternate translation: “For some of your own poets have said that in him we live and are moved and are and that we too are his offspring”
+17:28	jxph		rc://*/ta/man/translate/figs-quotesinquotes	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν; ὡς καί τινες τῶν καθ’ ὑμᾶς ποιητῶν εἰρήκασιν, τοῦ γὰρ καὶ γένος ἐσμέν.	1	Here Paul is quoting from the Greek philosopher-poet Epimenides and from the Greek poets Aratus and Cleanthes. While it would be preferable to present these two quotations as direct quotations (See: next note), you could translate them as indirect quotations so that there are not direct quotations within a direct quotation. Alternate translation: “For some of your own poets have said that in him we live and are moved and are and that we too are his offspring”
 17:28	rpaz		rc://*/ta/man/translate/figs-quotemarks	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν; ὡς καί τινες τῶν καθ’ ὑμᾶς ποιητῶν εἰρήκασιν, τοῦ γὰρ καὶ γένος ἐσμέν	1	Even if your language does not customarily put one direct quotation inside another, it would be good to present these two quotations as direct quotations if possible, since that would show that Paul is quoting Greek poets as he speaks to the philosophers in Athens. You may be able to enclose these quotations within second-level quotation marks or use some other punctuation or convention that is available in your language to indicate second-level quotations.
 17:28	ii2n		rc://*/ta/man/translate/figs-doublet	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν	1	The expressions **live** and **are moved** and **are** mean similar things. Epimenides is using the three terms together for poetic effect. It would be good to preserve that effect if possible, but it would be clearer for your readers, you could express the same idea with a single phrase. Alternate translation: “For he is the source of our entire existence”
 17:28	cbd9		rc://*/ta/man/translate/figs-activepassive	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν	1	If your language does not use the passive form **are moved**, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “For ‘he is the one in whom we live and who moves us and in whom we exist’”
diff --git a/tn_COL.tsv b/tn_COL.tsv
index 7a2d094164..e4c17efa66 100644
--- a/tn_COL.tsv
+++ b/tn_COL.tsv
@@ -1,5 +1,5 @@
 Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
-front:intro	d9hy				0	# Introduction to Colossians\n\n## Part 1: General Introduction\n\n### Outline of the book of Colossians\n\n1. Letter Opening (1:1–12)\n    * Greeting (1:1–2)\n    * Prayer of Thanksgiving (1:3–8)\n    * Prayer of Petition (1:9–12)\n2. Teaching Section (1:13–2:23)\n    * Christ and His Work (1:13–20)\n    * Christ’s Work Applied to the Colossians (1:21–23)\n    * Paul’s Ministry (1:24–2:5)\n    * Effects of Christ’s Work (2:6–15)\n    * Freedom in Christ (2:16–23)\n3. Exhortation Section\n    * Seek the Things Above (3:1–4)\n    * Take off Vices, Put on Virtues (3:5–17)\n    * Commands for the Household (3:18–4:1)\n    * Prayer Request and Behavior towards Outsiders (4:2–6)\n4. Letter Closing (4:7–18)\n    * The Messengers (4:7–9)\n    * Greetings from Friends (4:10–14)\n    * Greetings and Instructions from Paul (4:15–17)\n    * Greeting in Paul’s Own Hand (4:18)\n\n### Who wrote the book of Colossians?\n\nThe 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. However, he had never met the Colossians in person (see [2:1](../02/01.md)).\n\nPaul wrote this letter while in prison ([4:3](../04/03.md); [4:18](../04/18.md)). Paul was imprisoned many times, and he does not say where he is. Many scholars think he is in Rome.\n\n### What is the book of Colossians about?\n\nPaul wrote this letter to the believers in city of Colossae, which is in Asia Minor (modern Turkey). When he heard from Epaphras about the believers in Colossae, he wrote to encourage them and to warn them against false teachers. These false teachers were telling people that they had to obey certain rules and know certain things to receive new life, and they boasted about their own power and experiences. Paul attacks this false teaching by showing the Colossians that Christ’s work accomplishes everything that they need and gives them new life. When they are united to Christ, they do not need anything else, including this false teaching.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Colossians.” Or they may choose a clearer title, such as “Paul’s Letter to the Church in Colossae” or “A Letter to the Christians in Colossae.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Who were the false teachers that Paul warns the Colossians against?\n\nMost likely, these false teachers were not part of one specific group or belief system. They probably believed and practiced things from several different belief systems. Because of this, it is hard to describe exactly what they believed and taught. Based on what Paul says about them, they had certain rules about food and drink, the rituals of special days and behavior. They had what Paul calls a “philosophy,” or a system of thinking about the world that they thought was sophisticated. It seems that they based at least some of these beliefs and rules on visions and marvelous experiences that probably included what they believed were encounters with angels. Paul argues that the people who hold to these views are not remaining faithful to Christ, and he wants the Colossians to focus on the work of Christ for them, which has accomplished everything this false teaching claims to do and more.\n\n### What does Paul mean when he uses language for “heaven”?\n\nPaul speaks of heaven as “above,” and he further defines it as the place where Christ is seated at God’s right hand and where blessings are stored up for believers. Most likely, the spiritual powers are also in heaven. When Paul tells the Colossians to focus on what is “above” ([3:1](../03/01.md)), that is not because heaven is good and earth is bad. Instead, it is because heaven is where Christ is, as he states in the same verse. The Colossians are supposed to focus on Christ and where he is.\n\n### What are the spiritual powers that Paul speaks about?\n\nPaul speaks of thrones, dominions, governments, and authorities in [1:16](../01/16.md), and he uses some of these words again in [2:10](../02/10.md); [2:15](../02/15.md). These words refer to people or things that have power and authority, and in the letter to the Colossians they probably refer more specifically to powerful spiritual beings. The “elemental principles” in [2:8](../02/08.md); [2:20](../02/20.md) probably refer to the same kind of beings in a generic way. Paul never specifically says that these spiritual powers are evil, but he does say that Christ’s work frees the Colossians from them. Obeying these powers and focusing on them is thus opposed to the new life that Christ has given.\n\n### Who are all the people that Paul mentions in the letter?\n\nMost of the people who are mentioned at the end of the letter are either with Paul or are people that Paul knows in or near the city of Colossae. Epaphras is mentioned several times, since he is the one who first preached the good news to the Colossians and the one who told Paul about them. Tychicus and Onesimus are the ones who traveled from Paul to Colossae with the letter, and they are able to give more updates about Paul and the people with him.\n\n### Why does Paul mention other towns in this letter?\n\nPaul mentions Laodicea and Hierapolis because they are towns nearby in the same valley. If a person stood in Colossae, he or she could see Laodicea at the edge of the valley. Paul mentions these three towns (Colossae, Laodicea, and Hierapolis) because they were towns where Epaphras preached the good news, and Paul had never met any Christians in these places. Perhaps it is because of these similarities and because they were so close together that Paul wanted the Colossians and the Laodiceans to share their letters.\n\n## Part 3: Important Translation Issues\n\n### How does Paul identify Jesus as God?\n\nPaul calls Jesus the “image” of God and the “firstborn” of all creation ([1:15](../01/15.md)). Neither of these descriptions is meant to describe Jesus as the first or best thing God created; instead, they put him outside the creation. This is clear from the next verse, which identifies him as creator ([1:16](../01/16.md)). If Jesus is not created, he is God. Being “before all things” and having “all things hold together” in him are statements that make the same affirmation ([1:17](../01/17.md)).\n\nPaul twice describes Jesus as having the “fullness” of God ([1:19](../01/19.md); [2:9](../02/09.md)). This does not mean that Jesus was particularly close with God or had God living inside him. Instead, it means that Jesus is everything that God is (the “fullness” of God).\n\nFinally, Jesus is seated at God’s right hand in heaven (3:1). This does not mean he is a powerful figure who obeys God. Instead, it means that he sits on the divine throne along with God, and he is God.\n\n### How does Paul identify Jesus as human?\n\nPaul says that Jesus died in “the body of his flesh” ([1:22](../01/22.md)). Additionally, when he states that Jesus is the “fullness” of God, this is true of him “bodily” ([2:9](../02/09.md)). When Paul says that Jesus has a “body,” this does not mean that Jesus simply used a body to look human. Instead, he means that Jesus is an embodied human like us.\n\n### What does Paul mean when he tells the Colossians they have died and come back to life?\n\nMultiple times throughout the letter, Paul tells the Colossians that they have died and risen with Christ. This does not mean that the Colossians have physically died and then returned from the dead. This language also is not just a figure of speech that Paul does not really mean. Rather, he means that God included believers with Christ when he died and resurrected. While the Colossians had not yet physically died and been resurrected, they could already experience death to the world and its powers, and new life with its blessings, because of their union with Christ in his death and resurrection.\n\n### What does Paul mean when he talks about knowledge?\n\nPaul uses knowledge language throughout his letter, including words such as “knowing,” “knowledge,” and “understanding.” Perhaps the false teachers promised “knowledge” of God and his will to those who listened to them, and Paul intended to show the Colossians that all the knowledge they needed could be found in Christ and his work. Whether this is true or not, Paul does clearly intend to tell the Colossians that growing in their knowledge of God is important and that this knowledge can be found in Christ. “Knowledge” refers to learning more about God, his will, and his work in the world, and “knowing” these things leads to new life and changed behavior.\n\n### What are the major issues in the text of the book of Colossians?\n\nFor the following verses, there are differences between some of the ancient manuscripts. The ULT text follows the reading that most scholars consider to be original and puts the other reading in a footnote. If a translation of the Bible exists in the language of wider communication in the region, translators may want to consider using the reading found in that version. If not, translators are advised to follow the reading in the ULT.\n\n* “Grace to you, and peace from God our Father and the Lord Jesus Christ” ([1:2](../01/02.md)). Some ancient manuscripts have this: “Grace to you, and peace from God our Father.”\n* “Epaphras, our beloved fellow servant, who is a faithful servant of Christ on our behalf” ([1:7](../01/07.md)). Some ancient manuscripts have this: “Epaphras, our beloved fellow servant, who is a faithful servant of Christ on your behalf.”\n* “the Father, who has made you able to share the inheritance of the saints in the light” ([1:12](../01/12.md)). Some ancient manuscripts have this: “the Father, who has made us able to share the inheritance of the saints in the light.”\n* “in whom we have redemption, the forgiveness of sins” ([1:14](../01/14.md)). Some ancient manuscripts have this: “in whom we have redemption through his blood, the forgiveness of sins.”\n* “having forgiven us all of our trespasses” ([2:13](../02/13.md)). Some ancient manuscripts have this: “having forgiven you all of your trespasses.”\n* “When Christ, your life, is revealed” ([3:4](../03/04.md)). Some ancient manuscripts have this: “When Christ, our life, is revealed.”\n* “the wrath of God is coming” ([3:6](../03/06.md)). Some ancient manuscripts have this: “the wrath of God is coming on the sons of disobedience.”\n* “so that you might know the things concerning us” ([4:8](../04/08.md)). Some ancient manuscripts have this: “so that he might know the things concerning you.”\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]])
+front:intro	d9hy				0	# Introduction to Colossians\n\n## Part 1: General Introduction\n\n### Outline of the book of Colossians\n\n1. Letter Opening (1:1–12)\n    * Greeting (1:1–2)\n    * Prayer of Thanksgiving (1:3–8)\n    * Prayer of Petition (1:9–12)\n2. Teaching Section (1:13–2:23)\n    * Christ and His Work (1:13–20)\n    * Christ’s Work Applied to the Colossians (1:21–23)\n    * Paul’s Ministry (1:24–2:5)\n    * Effects of Christ’s Work (2:6–15)\n    * Freedom in Christ (2:16–23)\n3. Exhortation Section\n    * Seek the Things Above (3:1–4)\n    * Take off Vices, Put on Virtues (3:5–17)\n    * Commands for the Household (3:18–4:1)\n    * Prayer Request and Behavior towards Outsiders (4:2–6)\n4. Letter Closing (4:7–18)\n    * The Messengers (4:7–9)\n    * Greetings from Friends (4:10–14)\n    * Greetings and Instructions from Paul (4:15–17)\n    * Greeting in Paul’s Own Hand (4:18)\n\n### Who wrote the book of Colossians?\n\nThe 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. However, he had never met the Colossians in person (See: [2:1](../02/01.md)).\n\nPaul wrote this letter while in prison ([4:3](../04/03.md); [4:18](../04/18.md)). Paul was imprisoned many times, and he does not say where he is. Many scholars think he is in Rome.\n\n### What is the book of Colossians about?\n\nPaul wrote this letter to the believers in city of Colossae, which is in Asia Minor (modern Turkey). When he heard from Epaphras about the believers in Colossae, he wrote to encourage them and to warn them against false teachers. These false teachers were telling people that they had to obey certain rules and know certain things to receive new life, and they boasted about their own power and experiences. Paul attacks this false teaching by showing the Colossians that Christ’s work accomplishes everything that they need and gives them new life. When they are united to Christ, they do not need anything else, including this false teaching.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Colossians.” Or they may choose a clearer title, such as “Paul’s Letter to the Church in Colossae” or “A Letter to the Christians in Colossae.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Who were the false teachers that Paul warns the Colossians against?\n\nMost likely, these false teachers were not part of one specific group or belief system. They probably believed and practiced things from several different belief systems. Because of this, it is hard to describe exactly what they believed and taught. Based on what Paul says about them, they had certain rules about food and drink, the rituals of special days and behavior. They had what Paul calls a “philosophy,” or a system of thinking about the world that they thought was sophisticated. It seems that they based at least some of these beliefs and rules on visions and marvelous experiences that probably included what they believed were encounters with angels. Paul argues that the people who hold to these views are not remaining faithful to Christ, and he wants the Colossians to focus on the work of Christ for them, which has accomplished everything this false teaching claims to do and more.\n\n### What does Paul mean when he uses language for “heaven”?\n\nPaul speaks of heaven as “above,” and he further defines it as the place where Christ is seated at God’s right hand and where blessings are stored up for believers. Most likely, the spiritual powers are also in heaven. When Paul tells the Colossians to focus on what is “above” ([3:1](../03/01.md)), that is not because heaven is good and earth is bad. Instead, it is because heaven is where Christ is, as he states in the same verse. The Colossians are supposed to focus on Christ and where he is.\n\n### What are the spiritual powers that Paul speaks about?\n\nPaul speaks of thrones, dominions, governments, and authorities in [1:16](../01/16.md), and he uses some of these words again in [2:10](../02/10.md); [2:15](../02/15.md). These words refer to people or things that have power and authority, and in the letter to the Colossians they probably refer more specifically to powerful spiritual beings. The “elemental principles” in [2:8](../02/08.md); [2:20](../02/20.md) probably refer to the same kind of beings in a generic way. Paul never specifically says that these spiritual powers are evil, but he does say that Christ’s work frees the Colossians from them. Obeying these powers and focusing on them is thus opposed to the new life that Christ has given.\n\n### Who are all the people that Paul mentions in the letter?\n\nMost of the people who are mentioned at the end of the letter are either with Paul or are people that Paul knows in or near the city of Colossae. Epaphras is mentioned several times, since he is the one who first preached the good news to the Colossians and the one who told Paul about them. Tychicus and Onesimus are the ones who traveled from Paul to Colossae with the letter, and they are able to give more updates about Paul and the people with him.\n\n### Why does Paul mention other towns in this letter?\n\nPaul mentions Laodicea and Hierapolis because they are towns nearby in the same valley. If a person stood in Colossae, he or she could see Laodicea at the edge of the valley. Paul mentions these three towns (Colossae, Laodicea, and Hierapolis) because they were towns where Epaphras preached the good news, and Paul had never met any Christians in these places. Perhaps it is because of these similarities and because they were so close together that Paul wanted the Colossians and the Laodiceans to share their letters.\n\n## Part 3: Important Translation Issues\n\n### How does Paul identify Jesus as God?\n\nPaul calls Jesus the “image” of God and the “firstborn” of all creation ([1:15](../01/15.md)). Neither of these descriptions is meant to describe Jesus as the first or best thing God created; instead, they put him outside the creation. This is clear from the next verse, which identifies him as creator ([1:16](../01/16.md)). If Jesus is not created, he is God. Being “before all things” and having “all things hold together” in him are statements that make the same affirmation ([1:17](../01/17.md)).\n\nPaul twice describes Jesus as having the “fullness” of God ([1:19](../01/19.md); [2:9](../02/09.md)). This does not mean that Jesus was particularly close with God or had God living inside him. Instead, it means that Jesus is everything that God is (the “fullness” of God).\n\nFinally, Jesus is seated at God’s right hand in heaven (3:1). This does not mean he is a powerful figure who obeys God. Instead, it means that he sits on the divine throne along with God, and he is God.\n\n### How does Paul identify Jesus as human?\n\nPaul says that Jesus died in “the body of his flesh” ([1:22](../01/22.md)). Additionally, when he states that Jesus is the “fullness” of God, this is true of him “bodily” ([2:9](../02/09.md)). When Paul says that Jesus has a “body,” this does not mean that Jesus simply used a body to look human. Instead, he means that Jesus is an embodied human like us.\n\n### What does Paul mean when he tells the Colossians they have died and come back to life?\n\nMultiple times throughout the letter, Paul tells the Colossians that they have died and risen with Christ. This does not mean that the Colossians have physically died and then returned from the dead. This language also is not just a figure of speech that Paul does not really mean. Rather, he means that God included believers with Christ when he died and resurrected. While the Colossians had not yet physically died and been resurrected, they could already experience death to the world and its powers, and new life with its blessings, because of their union with Christ in his death and resurrection.\n\n### What does Paul mean when he talks about knowledge?\n\nPaul uses knowledge language throughout his letter, including words such as “knowing,” “knowledge,” and “understanding.” Perhaps the false teachers promised “knowledge” of God and his will to those who listened to them, and Paul intended to show the Colossians that all the knowledge they needed could be found in Christ and his work. Whether this is true or not, Paul does clearly intend to tell the Colossians that growing in their knowledge of God is important and that this knowledge can be found in Christ. “Knowledge” refers to learning more about God, his will, and his work in the world, and “knowing” these things leads to new life and changed behavior.\n\n### What are the major issues in the text of the book of Colossians?\n\nFor the following verses, there are differences between some of the ancient manuscripts. The ULT text follows the reading that most scholars consider to be original and puts the other reading in a footnote. If a translation of the Bible exists in the language of wider communication in the region, translators may want to consider using the reading found in that version. If not, translators are advised to follow the reading in the ULT.\n\n* “Grace to you, and peace from God our Father and the Lord Jesus Christ” ([1:2](../01/02.md)). Some ancient manuscripts have this: “Grace to you, and peace from God our Father.”\n* “Epaphras, our beloved fellow servant, who is a faithful servant of Christ on our behalf” ([1:7](../01/07.md)). Some ancient manuscripts have this: “Epaphras, our beloved fellow servant, who is a faithful servant of Christ on your behalf.”\n* “the Father, who has made you able to share the inheritance of the saints in the light” ([1:12](../01/12.md)). Some ancient manuscripts have this: “the Father, who has made us able to share the inheritance of the saints in the light.”\n* “in whom we have redemption, the forgiveness of sins” ([1:14](../01/14.md)). Some ancient manuscripts have this: “in whom we have redemption through his blood, the forgiveness of sins.”\n* “having forgiven us all of our trespasses” ([2:13](../02/13.md)). Some ancient manuscripts have this: “having forgiven you all of your trespasses.”\n* “When Christ, your life, is revealed” ([3:4](../03/04.md)). Some ancient manuscripts have this: “When Christ, our life, is revealed.”\n* “the wrath of God is coming” ([3:6](../03/06.md)). Some ancient manuscripts have this: “the wrath of God is coming on the sons of disobedience.”\n* “so that you might know the things concerning us” ([4:8](../04/08.md)). Some ancient manuscripts have this: “so that he might know the things concerning you.”\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]])
 1:intro	gtm3				0	# Colossians 1 General Notes\n\n## Structure and Formatting\n\n1. Letter Opening (1:1–12)\n    * Greeting (1:1–2)\n    * Prayer of Thanksgiving (1:3–8)\n    * Prayer of Petition (1:9–12)\n2. Teaching Section (1:13–2:23)\n    * Christ and His Work (1:13–20)\n    * Christ’s Work Applied to the Colossians (1:21–23)\n    * Paul’s Ministry (1:24–2:5)\n\nPaul begins this letter in [1:1–2](../01/01.md) by giving his and Timothy’s names, identifying the people to whom he is writing, and offering a greeting. This is the way people typically began letters at this time.\n\n## Special Concepts in this Chapter\n\n### Mystery\n\nPaul refers to a “mystery” for the first time in this chapter ([1:26–27](../01/26.md)). This does not refer to 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. What is the content of this mystery? It is Christ himself, his work, and his union with believers. (See: [[rc://*/tw/dict/bible/kt/reveal]])\n\n### Fullness\n\nPaul refers to “filling” or “fullness” four times in this chapter. First, Paul prays that the Colossians are “filled” with the knowledge of God’s will ([1:9](../01/09.md)). Second, Jesus has all the “fullness” of God ([1:19](../01/19.md)). Third, Paul “fills up” in his flesh what is lacking in the afflictions of Christ ([1:24](../01/24.md)). Fourth, Paul makes the word of God “fully” known ([1:25](../01/25.md)). It is possible that Paul uses “filling” and “fullness” so often because it was something that the false teachers promised. Paul wishes to show instead how “fullness” comes through the work of Christ and through his own work on their behalf. Christ has God’s fullness, and Paul works for Christ by “filling” the Colossians, who then are “filled” with the knowledge of God’s will.\n\n## Important Figures of Speech in this Chapter\n\n### Images for Christian living\n\nPaul uses many different images to describe Christian living. In this chapter, he uses the images of “walking” and “bearing fruit” (1:10). These images show that Paul wants the Colossians to think about the Christian life as a life that is directed towards a goal (either a destination, if one is walking, or fruit, if one is growing). (See: [[rc://*/tw/dict/bible/other/fruit]])\n\n### Light versus dark\n\nPaul contrasts the “inheritance of the saints in the light” ([1:12](../01/12.md)) with the “authority of the darkness” ([1:12](../01/12.md)). The “light” describes what is good, desirable, and related to God’s favor. The “darkness” describes what is distant from God, opposed to him, and evil.\n\n### Head and body\n\nIn this chapter, Paul introduces an image that he will develop more fully in chapter 2: that of Christ as the head of the body, which is his church. This image identifies Christ as the source of life and direction for his church, just like the head is the source of life and direction for the body.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The lack of the afflictions of Christ\n\nIn [1:24](../01/24.md), Paul speaks of “the lack of the afflictions of Christ,” a lack that he fills up by his sufferings. This does not mean that Christ somehow failed in his mission and work, and Paul has to fill in the missing pieces. Instead, “lack” refers to something that Christ intentionally left for this followers to complete. He has called them to suffer, just as he himself did, to continue the mission of the church.\n\n### The “Christ-Hymn”\n\nMany scholars think that [1:15–20](../01/15.md) is an early Christian hymn that Paul has quoted to remind the Colossians of what they believe in common with other Christians. If this is true, it does not mean that this section says something different than what Paul thinks. Instead, Paul chose to quote it because he fully affirmed it. If it would be helpful for your readers, you could format these verses in a way that shows that they are from a hymn or poem.
 1:1	nlf1		rc://*/ta/man/translate/figs-exclusive		0	# General Information:\n\nThroughout this letter the words “we,” “us,” “our,” and “ours” include the Colossian believers unless noted otherwise.
 1:1	bqvt		rc://*/ta/man/translate/figs-yousingular		0	# General Information:\n\nThe words “you,” “your,” and “yours” refer to the Colossian believers, and so they are plural unless noted otherwise.
@@ -448,7 +448,7 @@ front:intro	d9hy				0	# Introduction to Colossians\n\n## Part 1: General Introdu
 3:21	fvi7		rc://*/ta/man/translate/figs-activepassive	μὴ ἀθυμῶσιν	1	If your language does not use this passive form, you can express the idea in active form with the **Fathers** as the subject. Alternate translation: “you may not discourage them”
 3:21	bjk2		rc://*/ta/man/translate/translate-unknown	ἀθυμῶσιν	1	The phrase **they may … be discouraged** describes the feeling of despair or hopelessness. If this phrase would be misunderstood in your language, you could use a word or phrase that expresses this idea. Alternate translation: “they may … despair” or “they may … lose heart”
 3:22	lf6k			οἱ δοῦλοι	1	Here Paul directly addresses the **Slaves** in the audience. Use a form in your language that indicates that the speaker is singling out a specific group of people as the intended audience of the following words. Alternate translation: “You slaves”
-3:22	cx6a		rc://*/ta/man/translate/figs-idiom	τοῖς κατὰ σάρκα κυρίοις	1	The phrase **according to the flesh** describes the **masters** as humans on this earth. Paul uses this phrase to describe these **masters** because he is already setting up a contrast with the “Master” over these masters: Jesus (see [4:1](../04/01.md)). If **according to the flesh** would be misunderstood in your language, you could use a comparable idiom or express the idea with an adjective such as “human” or “earthly.” Alternate translation: “your earthly masters” or “your human masters”
+3:22	cx6a		rc://*/ta/man/translate/figs-idiom	τοῖς κατὰ σάρκα κυρίοις	1	The phrase **according to the flesh** describes the **masters** as humans on this earth. Paul uses this phrase to describe these **masters** because he is already setting up a contrast with the “Master” over these masters: Jesus (See: [4:1](../04/01.md)). If **according to the flesh** would be misunderstood in your language, you could use a comparable idiom or express the idea with an adjective such as “human” or “earthly.” Alternate translation: “your earthly masters” or “your human masters”
 3:22	o6mi		rc://*/ta/man/translate/figs-explicit	τοῖς & κυρίοις	1	Here Paul does not explicitly state that slaves must **obey** “their own” masters. However, Paul writes this sentence in such a way that the Colossians would have understood him to mean this. The ULT includes **your** because this is an essential part of what Paul is saying. Use a form in your language that specifies that Paul has each slave’s master in mind. Alternate translation: “your own masters”
 3:22	iy1n		rc://*/ta/man/translate/figs-idiom	κατὰ πάντα	1	Just as in [3:20](../03/20.md), the phrase **in all things** is an idiom that indicates that slaves should obey “everything their masters command” or “in every situation.” If **in all things** would be misunderstood in your language, you could use a comparable idiom or indicate what the **things** are. Alternate translation: “in everything they tell you to do”
 3:22	p36t		rc://*/ta/man/translate/translate-unknown	μὴ ἐν ὀφθαλμοδουλεία	1	The word **eyeservice** describes how people sometimes behave to look good more than to do the right thing. If **eyeservice** would be misunderstood in your language, you could use a comparable expression or a short phrase such as “wanting to look impressive.” Alternate translation: “not focusing on how you appear to others”
@@ -543,7 +543,7 @@ front:intro	d9hy				0	# Introduction to Colossians\n\n## Part 1: General Introdu
 4:11	ehgz		rc://*/ta/man/translate/figs-distinguish	οἱ ὄντες ἐκ περιτομῆς οὗτοι, μόνοι συνεργοὶ εἰς τὴν Βασιλείαν τοῦ Θεοῦ, οἵτινες ἐγενήθησάν μοι παρηγορία.	1	Paul here describes the three men in two ways. First, he identifies them as the **only** ones among his **fellow workers** who are Jewish (**from the circumcision**). In other words, Paul distinguishes them from all the other people who work with him, because these three men are the only ones who are circumcised Jews. Second, he describes them as ones **who have been a comfort** to him. Here, he is not distinguishing them from other fellow workers; instead, he just wishes to say that they have **been a comfort** to him. If these descriptions would be misunderstood in your language, you could translate the two descriptions differently so that it is clear that the first distinguishes the three men while the second describes the three men. Alternate translation: “Out of all my fellow workers for the kingdom of God, these are the only ones being from the circumcision, and they have been a comfort to me”
 4:11	ci74		rc://*/ta/man/translate/figs-metonymy	ὄντες ἐκ περιτομῆς	1	Paul uses the label **from the circumcision** to identify the men as Jews who had received circumcision. If **from the circumcision** would be misunderstood in your language, you could express this idea plainly by using a term such as “Jewish.” Alternate translation: “who are Jewish”
 4:11	b7l6		rc://*/ta/man/translate/figs-abstractnouns	οἵτινες ἐγενήθησάν μοι παρηγορία	1	If your language does not use an abstract noun for the idea behind **comfort**, you can express the idea with a verb such as “comfort.” Alternate translation: “who have comforted me”
-4:12	gg86		rc://*/ta/man/translate/translate-names	Ἐπαφρᾶς	1	**Epaphras** is the name of a man. He was the one who first preached the good news to the people in Colossae (see [Colossians 1:7](../01/07.md)).
+4:12	gg86		rc://*/ta/man/translate/translate-names	Ἐπαφρᾶς	1	**Epaphras** is the name of a man. He was the one who first preached the good news to the people in Colossae (See: [Colossians 1:7](../01/07.md)).
 4:12	et2g			ἀσπάζεται	1	As was customary in this culture, Paul concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you could use that form here. Alternate translation: “asks to be remembered to” or “says hello to”
 4:12	rq61		rc://*/ta/man/translate/figs-idiom	ὁ ἐξ ὑμῶν	1	The phrase **from among you** means that Epaphras used to live with the Colossians and was part of the group to whom Paul is writing the letter. To express this idea, you could use a word or phrase that indicates in your language that a person belongs to a specific group of people. Alternate translation: “He is from your town” or “He used to live with you”
 4:12	ek51		rc://*/ta/man/translate/figs-hyperbole	πάντοτε	1	Here, **always** is an exaggeration that the Colossians would have understood to mean that Epaphras prays for them very often. If **always** would be misunderstood in your language, you could use a word that indicates frequency. Alternate translation: “consistently” or “frequently”
diff --git a/tn_EST.tsv b/tn_EST.tsv
index 4a1d673dca..e4003dabb8 100644
--- a/tn_EST.tsv
+++ b/tn_EST.tsv
@@ -155,7 +155,7 @@ front:intro	d989				0	# Introduction to Esther\n\n## Part 1: General Introductio
 2:3	g9vp		rc://*/ta/man/translate/figs-123person	וְ⁠יַפְקֵ֨ד הַ⁠מֶּ֣לֶךְ	1	The young men speak to the king in third person as a sign of respect. Alternatively, you could have them say “you could appoint” in a respectful way
 2:3	jd47		rc://*/ta/man/translate/figs-idiom	טוֹבַ֨ת מַרְאֶ֜ה	1	As in 1:11, this is an idiom that means very beautiful.
 2:3	xqf9		rc://*/ta/man/translate/translate-unknown	שׁוּשַׁ֤ן הַ⁠בִּירָה֙	1	In this context, this expression probably means “to the palace here in Susa.”
-2:3	j4ka			בֵּ֣ית הַ⁠נָּשִׁ֔ים	1	This means the harem for virgins, the place where the young women would live and receive beauty treatments before they were taken to the king (see verses 13 and 14).
+2:3	j4ka			בֵּ֣ית הַ⁠נָּשִׁ֔ים	1	This means the harem for virgins, the place where the young women would live and receive beauty treatments before they were taken to the king (See: verses 13 and 14).
 2:3	d754		rc://*/ta/man/translate/figs-activepassive	אֶל־יַ֥ד הֵגֶ֛א סְרִ֥יס הַ⁠מֶּ֖לֶךְ שֹׁמֵ֣ר הַ⁠נָּשִׁ֑ים	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: “let Hegai, the king’s official, who is in charge of the women, take care of them”
 2:3	jd49		rc://*/ta/man/translate/figs-metaphor	יַ֥ד הֵגֶ֛א	1	Here, **hand** is a metaphor meaning power, control, or authority. As the overseer of the women, Hegai was responsible for the young women who lived in the harem for virgins. Alternate translation: “under the custody of Hegai”
 2:3	lf71		rc://*/ta/man/translate/translate-names	הֵגֶ֛א	1	This is a man’s name. It occurs several times in this chapter. Be sure to translate it consistently.
@@ -1038,7 +1038,7 @@ front:intro	d989				0	# Introduction to Esther\n\n## Part 1: General Introductio
 9:29	oc4c			וּ⁠מָרְדֳּכַ֥י	1	Since the Hebrew verb wrote is feminine singular, it means that the letter was from Esther. The mention of **Mordecai** here probably means that Mordecai helped her to write the letter. Alternate translation: “with Mordecai”
 9:29	acq8		rc://*/ta/man/translate/figs-distinguish	הַ⁠יְּהוּדִ֖י	1	This phrase gives information about Mordecai to remind the reader.
 9:29	acq9			וַ֠⁠תִּכְתֹּב & אֶת־כָּל־תֹּ֑קֶף	1	Alternate translation: “using her royal authority” or “using the authority that she had as queen”
-9:29	ku7d		rc://*/ta/man/translate/translate-numbers	לְ⁠קַיֵּ֗ם אֵ֣ת אִגֶּ֧רֶת הַ⁠פּוּרִ֛ים הַ⁠זֹּ֖את הַ⁠שֵּׁנִֽית	1	**This second letter of Purim** could refer to: (1) this letter that Esther is writing, which is the second letter that the Jews will receive about the festival of Purim. Alternate translation: “an additional letter about Purim with her authority” or (2) the second letter that Mordecai wrote (see verses 20–22), creating the festival of Purim. Alternate translation: “to confirm what Mordecai had written about Purim in his second letter” In either case, this letter from Esther is to add her royal authority to what Mordecai had already written.
+9:29	ku7d		rc://*/ta/man/translate/translate-numbers	לְ⁠קַיֵּ֗ם אֵ֣ת אִגֶּ֧רֶת הַ⁠פּוּרִ֛ים הַ⁠זֹּ֖את הַ⁠שֵּׁנִֽית	1	**This second letter of Purim** could refer to: (1) this letter that Esther is writing, which is the second letter that the Jews will receive about the festival of Purim. Alternate translation: “an additional letter about Purim with her authority” or (2) the second letter that Mordecai wrote (See: verses 20–22), creating the festival of Purim. Alternate translation: “to confirm what Mordecai had written about Purim in his second letter” In either case, this letter from Esther is to add her royal authority to what Mordecai had already written.
 9:30	acr1		rc://*/ta/man/translate/figs-gendernotations	וַ⁠יִּשְׁלַ֨ח סְפָרִ֜ים	1	While this says “**he**,” in context it refers to the letter that Esther wrote with Mordecai’s help. Alternate translation: “they sent copies of this second letter” or “Mordecai ordered messengers to take copies of the letter”
 9:30	acr2		rc://*/ta/man/translate/figs-parallelism	אֶל־כָּל־הַ⁠יְּהוּדִ֗ים אֶל־שֶׁ֨בַע וְ⁠עֶשְׂרִ֤ים וּ⁠מֵאָה֙ מְדִינָ֔ה מַלְכ֖וּת אֲחַשְׁוֵר֑וֹשׁ	1	These three phrases all mean the same thing. The repetition emphasizes that Esther and Mordecai sent this second letter out comprehensively throughout the empire. Alternate translation: “to all the Jews throughout the entire empire of Ahasuerus”
 9:30	acr3		rc://*/ta/man/translate/figs-metonymy	שֶׁ֨בַע וְ⁠עֶשְׂרִ֤ים וּ⁠מֵאָה֙ מְדִינָ֔ה	1	The letter was not sent to the provinces as geographical territories, but to the Jews who lived in them. The Jews are being described by something associated with them, the places where they lived.
diff --git a/tn_EXO.tsv b/tn_EXO.tsv
index 0bb6e29731..fdb9e4e900 100644
--- a/tn_EXO.tsv
+++ b/tn_EXO.tsv
@@ -60,7 +60,7 @@ front:intro	b4pp				0	# Introduction to Exodus\n\n## Part 1: General Introductio
 1:18	q1sy			מַדּ֥וּעַ עֲשִׂיתֶ֖ן הַ⁠דָּבָ֣ר הַ⁠זֶּ֑ה וַ⁠תְּחַיֶּ֖יןָ אֶת־הַ⁠יְלָדִֽים	1	Alternate translation: “Why have you not killed the baby boys?”
 1:18	o97u		rc://*/ta/man/translate/figs-youdual	עֲשִׂיתֶ֖ן	1	This **you** is plural. The king is speaking to the two midwives. If your language uses different forms of “you” depending on the number of people addressed, use a dual or plural form here.
 1:19	qbvy		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֣י לֹ֧א כַ⁠נָּשִׁ֛ים הַ⁠מִּצְרִיֹּ֖ת הָֽ⁠עִבְרִיֹּ֑ת כִּֽי־חָי֣וֹת הֵ֔נָּה בְּ⁠טֶ֨רֶם תָּב֧וֹא אֲלֵ⁠הֶ֛ן הַ⁠מְיַלֶּ֖דֶת וְ⁠יָלָֽדוּ	1	The midwives give a reason, **the Hebrew women are not like the Egyptian women**, and then they expand on that reason, **for they are lively** (or energetic), with the result that **before the midwife comes to them, they have given birth.**
-1:19	cxu1		rc://*/ta/man/translate/figs-synecdoche	וַ⁠תֹּאמַ֤רְןָ הַֽ⁠מְיַלְּדֹת֙	1	Here, **midwives said** means that a midwife spoke representing the thoughts of the group. It may not make sense in your language to say that multiple people said something, so you may need to translate it in the singular (see UST).
+1:19	cxu1		rc://*/ta/man/translate/figs-synecdoche	וַ⁠תֹּאמַ֤רְןָ הַֽ⁠מְיַלְּדֹת֙	1	Here, **midwives said** means that a midwife spoke representing the thoughts of the group. It may not make sense in your language to say that multiple people said something, so you may need to translate it in the singular (See: UST).
 1:19	wl8h			הַֽ⁠מְיַלְּדֹת֙	1	These were women who helped a woman give birth to a baby. See how you translated this in [Exodus 1:15](../01/15.md).
 1:20	eh25			לַֽ⁠מְיַלְּדֹ֑ת	1	These were women who helped a woman give birth to a baby. See how you translated this in [Exodus 1:15](../01/15.md).
 1:20	fj18		rc://*/ta/man/translate/writing-background	וַ⁠יִּ֧רֶב הָ⁠עָ֛ם וַ⁠יַּֽעַצְמ֖וּ מְאֹֽד	1	This sentence gives background information about the events at the time. Use the natural form in your language for expressing background information.
@@ -72,7 +72,7 @@ front:intro	b4pp				0	# Introduction to Exodus\n\n## Part 1: General Introductio
 1:22	ld1j		rc://*/ta/man/translate/figs-explicit	כָּל־הַ⁠בֵּ֣ן הַ⁠יִּלּ֗וֹד הַ⁠יְאֹ֨רָ⁠ה֙ תַּשְׁלִיכֻ֔⁠הוּ	1	This order was given in order to drown the male Hebrew children. The full meaning of this may be made explicit. Alternate translation: “You must dispose of each new baby boy in the river so he will drown” or “Drown each baby boy in the river when he is born”
 1:22	a6b2		rc://*/ta/man/translate/figs-quotations	וַ⁠יְצַ֣ו פַּרְעֹ֔ה לְ⁠כָל־עַמּ֖⁠וֹ לֵ⁠אמֹ֑ר כָּל־הַ⁠בֵּ֣ן הַ⁠יִּלּ֗וֹד הַ⁠יְאֹ֨רָ⁠ה֙ תַּשְׁלִיכֻ֔⁠הוּ וְ⁠כָל־הַ⁠בַּ֖ת תְּחַיּֽוּ⁠ן	1	From **You shall** to the end of the verse is a direct quote of Pharaoh’s speech. It may be helpful to your readers to indicate this with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. However, it could be translated as an indirect quotation. Alternate translation: “And Pharaoh commanded all of his people to throw every baby boy into the river, but to let every girl live.”
 1:22	stag		rc://*/ta/man/translate/figs-youdual	תַּשְׁלִיכֻ֔⁠הוּ & תְּחַיּֽוּ⁠ן	1	The uses of the word **you** here refer to all the Egyptians. If your language uses different forms of “you” depending on the number of people addressed, use a plural form here.
-2:intro	rwf3				0	# Exodus 2 General Notes\n\n## Structure and Formatting\n\n- v. 1–10: Moses’ birth and early life\n- v. 11–15: Moses’ attempted intervention and flight\n- v. 16–22: Moses settles in Midian\n- v. 23–25: God sees the Israelites’ plight\n\n## Special Concepts in this Chapter\n\n### Covenant\n\nAt the end of the chapter, God begins to relate to the Israelites based on his covenant with Abraham, Isaac, and Jacob.\n\n## Possible Translation Difficulties in this Chapter\n\n### Identification of participants\n\n* Moses is the only participant named in most of this chapter. This is because many of the participants play very minor roles and because this part of the story is focusing on Moses’ life.\n\n### Moses’ heritage\n\nIn the first part of this chapter, Pharaoh’s daughter recognizes Moses as being a Hebrew, but in the last part of this chapter, the Midianites believe him to be an Egyptian.\n\n### Ironic situations\n\n* While Pharaoh tried to diminish the power of the Israelites by killing all of their baby boys, God used Pharaoh’s own daughter to save Moses.\n* Moses believes he is meant to be the rescuer of his people, but they reject him. Ultimately, Moses was correct, but the people rejected him at this point (see Acts 7).
+2:intro	rwf3				0	# Exodus 2 General Notes\n\n## Structure and Formatting\n\n- v. 1–10: Moses’ birth and early life\n- v. 11–15: Moses’ attempted intervention and flight\n- v. 16–22: Moses settles in Midian\n- v. 23–25: God sees the Israelites’ plight\n\n## Special Concepts in this Chapter\n\n### Covenant\n\nAt the end of the chapter, God begins to relate to the Israelites based on his covenant with Abraham, Isaac, and Jacob.\n\n## Possible Translation Difficulties in this Chapter\n\n### Identification of participants\n\n* Moses is the only participant named in most of this chapter. This is because many of the participants play very minor roles and because this part of the story is focusing on Moses’ life.\n\n### Moses’ heritage\n\nIn the first part of this chapter, Pharaoh’s daughter recognizes Moses as being a Hebrew, but in the last part of this chapter, the Midianites believe him to be an Egyptian.\n\n### Ironic situations\n\n* While Pharaoh tried to diminish the power of the Israelites by killing all of their baby boys, God used Pharaoh’s own daughter to save Moses.\n* Moses believes he is meant to be the rescuer of his people, but they reject him. Ultimately, Moses was correct, but the people rejected him at this point (See: Acts 7).
 2:1	wvj9		rc://*/ta/man/translate/writing-newevent	וַ⁠יֵּ֥לֶךְ	1	A new scene begins here. Use the natural form in your language for introducing a new event.
 2:1	riy7		rc://*/ta/man/translate/writing-participants	אִ֖ישׁ & בַּת	1	These are new participants. They remain unnamed until [Exodus 6:20](../06/20.md) where they are identified as Amram and Jochebed. For now it is best to leave them unnamed in your language, if possible.
 2:1	mp7m		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּקַּ֖ח אֶת־בַּת־לֵוִֽי	1	Here, **took a daughter** is an idiom for marrying. If it would be helpful in your language, you could use an equivalent expression from your language.
@@ -807,7 +807,7 @@ front:intro	b4pp				0	# Introduction to Exodus\n\n## Part 1: General Introductio
 9:34	ooed			וַ⁠יַּכְבֵּ֥ד לִבּ֖⁠וֹ ה֥וּא וַ⁠עֲבָדָֽי⁠ו	1	Alternate translation: “and he caused his heart to be heavy. His servants did also” or “and he caused his heart to be heavy. His servants did the same”
 9:35	yxt8		rc://*/ta/man/translate/figs-metaphor	וַֽ⁠יֶּחֱזַק֙ לֵ֣ב פַּרְעֹ֔ה	1	Pharaoh’s stubborn attitude is spoken of as if his **heart** were **strong**. If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [Exodus 7:13](../07/13.md). This is a neutral statement (it does not say that anyone caused him to be stubborn as many others in this part of the narrative do). Alternate translation: “Pharaoh was still defiant”
 9:35	x0kn		rc://*/ta/man/translate/figs-metaphor	כַּ⁠אֲשֶׁ֛ר דִּבֶּ֥ר יְהוָ֖ה בְּ⁠יַד־מֹשֶֽׁה	1	This is similar to [9:12](../09/12.md). In this case, what Yahweh said is spoken of as if it were something that could be held in someone’s hand. This means that Moses delivered a message from Yahweh that Pharaoh would be stubborn. It is not clear if this message was given to the Israelites or if this refers to Moses’ statement to Pharaoh in [9:30](../09/30.md). If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “just as Yahweh had told Moses to say”
-10:intro	s5g1				0	# Exodus 10 General Notes\n\n## Structure and Formatting\n\nThe text does not specify, but some time seems to have passed between chapters nine and ten (see 9:31–32 and 10:5).\n- v. 1–20: Eighth plague: locusts\n - v. 16–20: Pharaoh seems to repent, but it does not last\n- v. 21–29: Ninth plague: darkness
+10:intro	s5g1				0	# Exodus 10 General Notes\n\n## Structure and Formatting\n\nThe text does not specify, but some time seems to have passed between chapters nine and ten (See: 9:31–32 and 10:5).\n- v. 1–20: Eighth plague: locusts\n - v. 16–20: Pharaoh seems to repent, but it does not last\n- v. 21–29: Ninth plague: darkness
 10:1	w4pw		rc://*/ta/man/translate/figs-metaphor	כִּֽי־אֲנִ֞י הִכְבַּ֤דְתִּי אֶת־לִבּ⁠וֹ֙ וְ⁠אֶת־לֵ֣ב עֲבָדָ֔י⁠ו	1	This means God made Pharaoh and his servants stubborn. Their stubborn attitude is spoken of as if their **hearts** were **heavy.** If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [4:21](../04/21.md), but note that the metaphor is slightly different here. Alternate translation: “for I have caused Pharaoh and his servants to be stubborn”
 10:2	zg4c			הִתְעַלַּ֨לְתִּי֙ בְּ⁠מִצְרַ֔יִם	1	Alternate translation: “I mocked Egypt”
 10:3	pm8p		rc://*/ta/man/translate/figs-quotemarks	וַ⁠יֹּאמְר֣וּ אֵלָ֗י⁠ו	1	After this phrase, a direct quote begins that continues until near the end of [10:6](../10/06.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them.
@@ -871,7 +871,7 @@ front:intro	b4pp				0	# Introduction to Exodus\n\n## Part 1: General Introductio
 10:26	k0pi		rc://*/ta/man/translate/figs-exclusive	מִקְנֵ֜⁠נוּ & עִמָּ֗⁠נוּ & נִקַּ֔ח & אֱלֹהֵ֑י⁠נוּ וַ⁠אֲנַ֣חְנוּ & נֵדַ֗ע & נַּעֲבֹד֙ & בֹּאֵ֖⁠נוּ	1	Here, **we, our,** and **us** each refers to the Israelites (same group as the speaker’s) while excluding Pharaoh and the Egyptians (listeners’ group). If your language distinguishes between forms of we, our, and us based on who is included, be sure to use the one appropriate to the described group.
 10:26	ys4v		rc://*/ta/man/translate/figs-activepassive	לֹ֤א תִשָּׁאֵר֙ פַּרְסָ֔ה	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: “We cannot leave behind a single animal”
 10:26	v9uc		rc://*/ta/man/translate/figs-synecdoche	פַּרְסָ֔ה	1	Here the word **hoof** refers to the entire animal. If it would be helpful in your language, you could translate the meaning plainly. Alternate translation: “a single animal”
-10:26	uiom			שָֽׁמָּ⁠ה	1	The destination is unspecified. Previous context suggests it would be at the mountain of God (see [3:1](../03/01.md), especially [3:12](../03/12.md), and [4:27](../04/27.md)), which would take three days of travel to reach (see [3:18](../03/18.md) and [5:3](../05/03.md)).
+10:26	uiom			שָֽׁמָּ⁠ה	1	The destination is unspecified. Previous context suggests it would be at the mountain of God (See: [3:1](../03/01.md), especially [3:12](../03/12.md), and [4:27](../04/27.md)), which would take three days of travel to reach (See: [3:18](../03/18.md) and [5:3](../05/03.md)).
 10:27	n588		rc://*/ta/man/translate/figs-metaphor	וַ⁠יְחַזֵּ֥ק יְהוָ֖ה אֶת־לֵ֣ב פַּרְעֹ֑ה	1	This means God made him stubborn. His stubborn attitude is spoken of as if his **heart** were **strong**. If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [4:21](../04/21.md). Alternate translation: “But Yahweh caused Pharaoh to be stubborn”
 10:27	mv8t			וְ⁠לֹ֥א אָבָ֖ה לְ⁠שַׁלְּחָֽ⁠ם	1	Alternate translation: “and Pharaoh would not consent to let them go”
 10:28	di6g		rc://*/ta/man/translate/figs-rpronouns	הִשָּׁ֣מֶר לְ⁠ךָ֗	1	Here, the listener, Moses, is both the subject and object of the sentence. He is the person told to look (subject) and he himself is what he is told to look at (object). Different languages have different methods of marking this. Alternate translation: “You watch yourself”
@@ -1065,7 +1065,7 @@ front:intro	b4pp				0	# Introduction to Exodus\n\n## Part 1: General Introductio
 14:7	g2d9			וְ⁠שָׁלִשִׁ֖ם	1	The precise meaning of this term is not known. Alternate translations: “and officers” or “and shield-bearers” or “and three men”
 14:8	a1r1		rc://*/ta/man/translate/figs-metaphor	וַ⁠יְחַזֵּ֣ק יְהֹוָ֗ה אֶת־לֵ֤ב פַּרְעֹה֙	1	This means God made him stubborn. His stubborn attitude is spoken of as if his **heart** were “strong.” If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [4:21](../04/21.md). Alternate translation: “And Yahweh caused Pharaoh to be stubborn”
 14:8	doa5			בְּ⁠יָ֥ד רָמָֽה	1	Alternate translation: “boldly” or “defiantly”
-14:9	x9x0			כָּל־סוּס֙ רֶ֣כֶב פַּרְעֹ֔ה וּ⁠פָרָשָׁ֖י⁠ו וְ⁠חֵיל֑⁠וֹ	1	It is unclear exactly what the groupings are here. **Horses of the chariots** (probably meaning “horse-drawn chariots”) and **horsemen** could be two groups or two references to the same group. **Army** could mean another group, perhaps on foot (see [15:19](../15/19.md)), or it could be a summary grouping. Furthermore, most translations render **horses of the chariots** as “horses and chariots,” suggesting four total groups (possibly because of [v. 23](../14/23.md)). Alternate translation: “all the horse-drawn chariots of Pharaoh and his horsemen and his foot soldiers”
+14:9	x9x0			כָּל־סוּס֙ רֶ֣כֶב פַּרְעֹ֔ה וּ⁠פָרָשָׁ֖י⁠ו וְ⁠חֵיל֑⁠וֹ	1	It is unclear exactly what the groupings are here. **Horses of the chariots** (probably meaning “horse-drawn chariots”) and **horsemen** could be two groups or two references to the same group. **Army** could mean another group, perhaps on foot (See: [15:19](../15/19.md)), or it could be a summary grouping. Furthermore, most translations render **horses of the chariots** as “horses and chariots,” suggesting four total groups (possibly because of [v. 23](../14/23.md)). Alternate translation: “all the horse-drawn chariots of Pharaoh and his horsemen and his foot soldiers”
 14:9	q0jo		rc://*/ta/man/translate/writing-pronouns	אוֹתָ⁠ם֙	1	Here, **them** refers to the Israelites. Alternate translation: “the Israelites”
 14:9	sb7x		rc://*/ta/man/translate/translate-names	פִּי֙ הַֽחִירֹ֔ת & בַּ֥עַל צְפֹֽן	1	These are places on Egypt’s eastern border. See how you translated them in [Exodus 14:2](../14/02.md).
 14:10	s1xa		rc://*/ta/man/translate/figs-synecdoche	וּ⁠פַרְעֹ֖ה הִקְרִ֑יב	1	Here, **Pharaoh** represents the entire Egyptian army. If it would be helpful in your language, you could translate the meaning plainly. Alternate translation: “Then Pharaoh and his army approached”
@@ -1113,7 +1113,7 @@ front:intro	b4pp				0	# Introduction to Exodus\n\n## Part 1: General Introductio
 14:30	p5zw			עַל־שְׂפַ֥ת הַ⁠יָּֽם	1	Alternate translation: “on the land along the edge of the sea”
 14:31	o1oc		rc://*/ta/man/translate/grammar-collectivenouns	יִשְׂרָאֵ֜ל	1	This is a collective singular noun. If your language would not refer to a group of people in this way, you may need to translate it as plural. Alternate translation: “the Israelites”
 14:31	np6s		rc://*/ta/man/translate/figs-metonymy	אֶת־הַ⁠יָּ֣ד הַ⁠גְּדֹלָ֗ה	1	Here, **hand** refers to power. Alternate translation: “the great power”
-15:intro	ni4b				0	# Exodus 15 General Notes\n\n## Structure and Formatting\n\nVerses 1b-18 and 21b of chapter 15 are poetry. They are a song of praise to Yahweh because he defeated and destroyed the Egyptian army ([Exodus 14:26–28](../14/26.md)). Translating poetry should be done by someone who is a skilled poet in the target language. Because the forms of poetry are so different in different languages, a translation that is good poetry in the target language may seem very different from the original poem. The structure may look quite different. The poet will be well served by looking at the entire poem from multiple perspectives. He will need to know the meaning of the poem, the themes and discourse structure of the poem, and the feelings that the poem is supposed to create in the reader at each point (UST, tNotes). He will need to understand how that was accomplished by the original form and structure (ULT). Then he will need to compose the translated poem using forms and structures that have the same or similar meaning, themes, discourse elements, and feelings in his own language. Unlike in many other places, most notes in this chapter will not advise towards expressing meaning in plain ways or combining parallel phrases as that advice would be too simplistic for handling poetry.\n\n### Structure\n\nThis song follows a basic AB structure which is given to us in verse 1b-c and 21b-c:\n\n* A - praise to Yahweh - he is magnificent (expressed in various words)\n* B - because he defeats our enemies\n\nThe song can be divided into three major sections, each of which is patterned as: AB(a)b. Each section starts with an AB portion which is characterized by fewer verbal forms (especially the A portion). The section then elaborates on each. Note that there are other possible analyses of the structure of the poem.\n\nHere is an outline of the structure according to this model:\n\n* Section 1 (see alternate breakdown below):\n* 1b: A “Let me sing to Yahweh, for he has triumphantly triumphed;”\n* 1c: B “the horse and the one riding it he threw into the sea.”\n* 2–3: a\n* 4–5: b\n* Section 2:\n* 6a: A\n* 6b: B\n* 7a: a “And in the abundance of your majesty”\n* 7a-10: b “you overthrow those who rise up against you … ”\n* Section 3:\n* 11: A\n* 12: B\n* 13a: a (possibly) “In your covenant loyalty”\n* 13a-17: b\n* 18: finale\n\nAlternate breakdown of section 1: it is possible to view 1b-c as the introduction and divide verse 2 such that:\n\n* 2a: A “Yah is my strength and my song”\n* 2b: B “and he has become my salvation”\n* 2c-3: a\n* 4–5: b\n\n### Themes:\n\nThere are several images and themes that are throughout the song as well as some that are throughout an individual section.\n\n* “High” versus “low”: Yahweh is high, while his enemies are low.\n* The following words are all related to the idea of being high or rising up: **triumph** ([v1](../15/01.md)), **exalt** ([v2](../15/02.md)), **majestic** ([v6](../15/06.md), [v11](../15/11.md)), **majesty** ([v7](../15/07.md)), and **the mountain of** \\[Yahweh’s\\] **possession** ([v17](../15/17.md)). In the last case, Yahweh’s people are brought to a high place with him.\n* In contrast, his enemies are low. Note in [15:7](../15/07.md), Yahweh overthrows those who **rise up against** \\[him\\]. Ideas of being low are as follows: **sank** ([v4](../15/04.md), [v10](../15/19.md)), **deeps** ([v5](../15/05.md)), **descended into the depths** ([v5](../15/05.md)), **melted away** ([v15](../15/15.md)), and **fall on them** ([v16](../15/16.md)).\n* The strength of Yahweh in [15:2](../15/02.md), [15:6](../15/06.md), and [15:13](../15/13.md).\n* The effectiveness of Yahweh’s hand versus the enemy’s hand. Yahweh’s hand (and arm) is effective in [15:6](../15/06.md), [15:12](../15/12.md), [15:16](../15/16.md), and [15:17](../15/17.md) but the enemy’s hand is ineffective despite his boasting in [15:9](../15/09.md).\n* There is parallel imagery near the end of each section. The enemy is compared three times by simile to a heavy, inert object. In [15:5](../15/05.md) and [15:16](../15/16.md) that is a **stone**, in [15:10](../15/10.md) that is **lead**.\n* More parallel imagery occurs at the end of sections one ([v5](../15/05.md)) and two ([v10](../15/10.md)): that of the enemy sinking in the water and being covered by it.\n* In sections two and three the water ([v8](../15/08.md)) and the other peoples ([v16](../15/16.md)) are made still by Yahweh.\n* Section two begins and ends with **majestic** ([v6](../15/06.md), [v10](../15/10.md)) and that word is picked up in the beginning of section three ([v11](../15/11.md)).\n* In section two ([v9](../15/09.md)), the enemies seek to **dispossess** (or disinherit) the Israelites; in section three ([v16](../15/16.md)), the Israelites come to live in the land of Yahweh’s **possession** (or inheritance).\n* In [15:11](../15/11.md), three themes for the third section are introduced. These are each expanded on in that section.\n* **Holiness** occurs again in [15:13](../15/13.md) and [15:16](../15/16.md)\n* **Fear** is vividly described in [15:14–16](../15/14.md) (shake, terror, panic, trembling, melted away, dread)\n* Yahweh **does miracles** to protect and build a home for his people\n* [15:14–16a](../15/14.md) are a chiasm, a complex parallel structure where concepts are repeated in reverse order:\n* A: 14a: peoples (nations) *become* afraid\n* B: 14b: *inhabitants* of Philistia are afraid\n* C: 15a: *rulers* of Edom are afraid\n* C’: 15b: *rulers* of Moab are afraid\n* B’: 15c: *inhabitants* of Canaan are afraid\n* A’: 16a: people *become* afraid\n* In section three, there is another parallel structure:\n* [v13](../15/13.md): you led this people => [v16](../15/16.md): your people pass by\n* v13: this people you redeemed => v16: this people you acquired (or purchased or ransomed)\n* v13: you led them to the home => [v17](../15/17.md): you will bring them … \\[to\\] the place … you made\n* v13: of your holiness => v17: the Holy Place\n\n## Special Concepts in this Chapter\n\n### The Israelite’s discontent\n\nIn [15:24](../15/24.md) the word **murmur** is introduced for the first time. This is a very strong term for “grumble” or “complain” that is used to describe the Israelites’ attitude throughout their time in the wilderness. It occurs several times in Exodus and Numbers.\n\n### Yahweh’s laws\n\nIn verses [24–26](../15/24.md), there is an introductory revelation of the requirement that Israel keep the covenant by obeying the law of Moses. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/reveal]])
+15:intro	ni4b				0	# Exodus 15 General Notes\n\n## Structure and Formatting\n\nVerses 1b-18 and 21b of chapter 15 are poetry. They are a song of praise to Yahweh because he defeated and destroyed the Egyptian army ([Exodus 14:26–28](../14/26.md)). Translating poetry should be done by someone who is a skilled poet in the target language. Because the forms of poetry are so different in different languages, a translation that is good poetry in the target language may seem very different from the original poem. The structure may look quite different. The poet will be well served by looking at the entire poem from multiple perspectives. He will need to know the meaning of the poem, the themes and discourse structure of the poem, and the feelings that the poem is supposed to create in the reader at each point (UST, tNotes). He will need to understand how that was accomplished by the original form and structure (ULT). Then he will need to compose the translated poem using forms and structures that have the same or similar meaning, themes, discourse elements, and feelings in his own language. Unlike in many other places, most notes in this chapter will not advise towards expressing meaning in plain ways or combining parallel phrases as that advice would be too simplistic for handling poetry.\n\n### Structure\n\nThis song follows a basic AB structure which is given to us in verse 1b-c and 21b-c:\n\n* A - praise to Yahweh - he is magnificent (expressed in various words)\n* B - because he defeats our enemies\n\nThe song can be divided into three major sections, each of which is patterned as: AB(a)b. Each section starts with an AB portion which is characterized by fewer verbal forms (especially the A portion). The section then elaborates on each. Note that there are other possible analyses of the structure of the poem.\n\nHere is an outline of the structure according to this model:\n\n* Section 1 (See: alternate breakdown below):\n* 1b: A “Let me sing to Yahweh, for he has triumphantly triumphed;”\n* 1c: B “the horse and the one riding it he threw into the sea.”\n* 2–3: a\n* 4–5: b\n* Section 2:\n* 6a: A\n* 6b: B\n* 7a: a “And in the abundance of your majesty”\n* 7a-10: b “you overthrow those who rise up against you … ”\n* Section 3:\n* 11: A\n* 12: B\n* 13a: a (possibly) “In your covenant loyalty”\n* 13a-17: b\n* 18: finale\n\nAlternate breakdown of section 1: it is possible to view 1b-c as the introduction and divide verse 2 such that:\n\n* 2a: A “Yah is my strength and my song”\n* 2b: B “and he has become my salvation”\n* 2c-3: a\n* 4–5: b\n\n### Themes:\n\nThere are several images and themes that are throughout the song as well as some that are throughout an individual section.\n\n* “High” versus “low”: Yahweh is high, while his enemies are low.\n* The following words are all related to the idea of being high or rising up: **triumph** ([v1](../15/01.md)), **exalt** ([v2](../15/02.md)), **majestic** ([v6](../15/06.md), [v11](../15/11.md)), **majesty** ([v7](../15/07.md)), and **the mountain of** \\[Yahweh’s\\] **possession** ([v17](../15/17.md)). In the last case, Yahweh’s people are brought to a high place with him.\n* In contrast, his enemies are low. Note in [15:7](../15/07.md), Yahweh overthrows those who **rise up against** \\[him\\]. Ideas of being low are as follows: **sank** ([v4](../15/04.md), [v10](../15/19.md)), **deeps** ([v5](../15/05.md)), **descended into the depths** ([v5](../15/05.md)), **melted away** ([v15](../15/15.md)), and **fall on them** ([v16](../15/16.md)).\n* The strength of Yahweh in [15:2](../15/02.md), [15:6](../15/06.md), and [15:13](../15/13.md).\n* The effectiveness of Yahweh’s hand versus the enemy’s hand. Yahweh’s hand (and arm) is effective in [15:6](../15/06.md), [15:12](../15/12.md), [15:16](../15/16.md), and [15:17](../15/17.md) but the enemy’s hand is ineffective despite his boasting in [15:9](../15/09.md).\n* There is parallel imagery near the end of each section. The enemy is compared three times by simile to a heavy, inert object. In [15:5](../15/05.md) and [15:16](../15/16.md) that is a **stone**, in [15:10](../15/10.md) that is **lead**.\n* More parallel imagery occurs at the end of sections one ([v5](../15/05.md)) and two ([v10](../15/10.md)): that of the enemy sinking in the water and being covered by it.\n* In sections two and three the water ([v8](../15/08.md)) and the other peoples ([v16](../15/16.md)) are made still by Yahweh.\n* Section two begins and ends with **majestic** ([v6](../15/06.md), [v10](../15/10.md)) and that word is picked up in the beginning of section three ([v11](../15/11.md)).\n* In section two ([v9](../15/09.md)), the enemies seek to **dispossess** (or disinherit) the Israelites; in section three ([v16](../15/16.md)), the Israelites come to live in the land of Yahweh’s **possession** (or inheritance).\n* In [15:11](../15/11.md), three themes for the third section are introduced. These are each expanded on in that section.\n* **Holiness** occurs again in [15:13](../15/13.md) and [15:16](../15/16.md)\n* **Fear** is vividly described in [15:14–16](../15/14.md) (shake, terror, panic, trembling, melted away, dread)\n* Yahweh **does miracles** to protect and build a home for his people\n* [15:14–16a](../15/14.md) are a chiasm, a complex parallel structure where concepts are repeated in reverse order:\n* A: 14a: peoples (nations) *become* afraid\n* B: 14b: *inhabitants* of Philistia are afraid\n* C: 15a: *rulers* of Edom are afraid\n* C’: 15b: *rulers* of Moab are afraid\n* B’: 15c: *inhabitants* of Canaan are afraid\n* A’: 16a: people *become* afraid\n* In section three, there is another parallel structure:\n* [v13](../15/13.md): you led this people => [v16](../15/16.md): your people pass by\n* v13: this people you redeemed => v16: this people you acquired (or purchased or ransomed)\n* v13: you led them to the home => [v17](../15/17.md): you will bring them … \\[to\\] the place … you made\n* v13: of your holiness => v17: the Holy Place\n\n## Special Concepts in this Chapter\n\n### The Israelite’s discontent\n\nIn [15:24](../15/24.md) the word **murmur** is introduced for the first time. This is a very strong term for “grumble” or “complain” that is used to describe the Israelites’ attitude throughout their time in the wilderness. It occurs several times in Exodus and Numbers.\n\n### Yahweh’s laws\n\nIn verses [24–26](../15/24.md), there is an introductory revelation of the requirement that Israel keep the covenant by obeying the law of Moses. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/reveal]])
 15:1	kw29		rc://*/ta/man/translate/figs-explicit	גָאֹ֣ה גָּאָ֔ה	1	If it would be helpful to your readers, you could state explicitly over whom Yahweh triumphed. Alternate translation: “he has achieved a glorious victory over the army of Egypt”
 15:1	bpyj			גָאֹ֣ה גָּאָ֔ה	1	Alternate translation: “he is highly exalted” or “he is extremely high” or “he is exaltedly exalted”
 15:1	f6ue		rc://*/ta/man/translate/figs-metaphor	ס֥וּס וְ⁠רֹכְב֖⁠וֹ רָמָ֥ה בַ⁠יָּֽם	1	Moses sang about God causing the sea to cover and drown the horse and rider as if God had thrown them **into the sea**. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “he has made the horse and rider drown in the sea”
@@ -2279,7 +2279,7 @@ front:intro	b4pp				0	# Introduction to Exodus\n\n## Part 1: General Introductio
 34:32	kt23			וַ⁠יְצַוֵּ֕⁠ם אֵת֩ כָּל־אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה אִתּ֖⁠וֹ	1	This means that Moses commanded the Israelites to obey everything Yahweh had commanded Moses to command the Israelites to do.
 34:34	fzm1		rc://*/ta/man/translate/grammar-connect-time-background	he would remove	0	This and the next verse give a general statement about Moses’s practice for an unstated amount of time (it was probably from this point until his death as he continued to talk to Yahweh). You should mark this with a form in your language that is used for on-going action like **would** or the UST’s “Whenever.”
 34:34	m1sv		rc://*/ta/man/translate/figs-activepassive	יְצֻוֶּֽה	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: “Yahweh had commanded him”
-35:intro	lew9				0	# Exodus 35 General Notes\n\n## Structure\n\n- v. 1–3: reiteration of Sabbath command\n- v. 4–9: list of materials for donation (see [Exodus 25:1–7](../25/01.md))\n- v. 10–19: things they need to make for the Dwelling complex\n- v. 20–29: the people bring all the things listed\n- v. 30–36:1: appointing of lead craftsmen to build these things\n\n## Translation Issues in this Chapter\n\n- In the last chapter some repetition of Yahweh’s instructions began, mostly around the covenant commands. Starting in this chapter and even more so in chapter 36, the commands regarding the construction of the Dwelling complex are repeated, often word for word, from chapters 25–31. In many verses the only difference will be a change of verb form from instruction to completion. As much as possible, these parallels will be pointed out for the translators with links to the previous verses. Translators should refer back to the previously translated verses for consistency and because notes in this section may not cover everything that was covered in the initial instruction section.\n- Many items, materials, and processes for building the Dwelling may be unknown, but should have already been addressed in chapters 25–31.
+35:intro	lew9				0	# Exodus 35 General Notes\n\n## Structure\n\n- v. 1–3: reiteration of Sabbath command\n- v. 4–9: list of materials for donation (See: [Exodus 25:1–7](../25/01.md))\n- v. 10–19: things they need to make for the Dwelling complex\n- v. 20–29: the people bring all the things listed\n- v. 30–36:1: appointing of lead craftsmen to build these things\n\n## Translation Issues in this Chapter\n\n- In the last chapter some repetition of Yahweh’s instructions began, mostly around the covenant commands. Starting in this chapter and even more so in chapter 36, the commands regarding the construction of the Dwelling complex are repeated, often word for word, from chapters 25–31. In many verses the only difference will be a change of verb form from instruction to completion. As much as possible, these parallels will be pointed out for the translators with links to the previous verses. Translators should refer back to the previously translated verses for consistency and because notes in this section may not cover everything that was covered in the initial instruction section.\n- Many items, materials, and processes for building the Dwelling may be unknown, but should have already been addressed in chapters 25–31.
 35:2	hfaq				0	This verse is very similar to [Exodus 31:15](../31/15.md).
 35:2	g6oe		rc://*/ta/man/translate/translate-numbers	שֵׁ֣שֶׁת	1	Alternate translation: “6”
 35:2	c559		rc://*/ta/man/translate/translate-ordinal	וּ⁠בַ⁠יּ֣וֹם הַ⁠שְּׁבִיעִ֗י	1	If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “but on day 7”
diff --git a/tn_EZK.tsv b/tn_EZK.tsv
index 1eee49f53f..64b377d76e 100644
--- a/tn_EZK.tsv
+++ b/tn_EZK.tsv
@@ -478,7 +478,7 @@ front:intro	wb5b				0	# Introduction to Ezekiel\n\n## Part 1: General Introducti
 9:5	w6k5			do not spare	0	Alternate translation: “do not refrain from killing”
 9:6	p9s8			mark on his head	0	These were the people who groaned about the abominations happening in Jerusalem. See how you translated “mark” in [Ezekiel 9:4](../09/04.md).
 9:6	e6wg		rc://*/ta/man/translate/figs-explicit	Begin at my sanctuary	0	You may need to make explicit what the people are to begin to do at the sanctuary. Alternate translation: “Begin to kill the ones who do not have the mark at my sanctuary”
-9:6	j3le			the elders	0	This could mean: (1) the “seventy elders of the house of Israel” ([Ezekiel 8:11](../08/11.md)) or (2) any “old man” (see the beginning of the verse).
+9:6	j3le			the elders	0	This could mean: (1) the “seventy elders of the house of Israel” ([Ezekiel 8:11](../08/11.md)) or (2) any “old man” (See: the beginning of the verse).
 9:7	j1wv				0	# General Information:\n\nGod continuing to speak to the guards judging the people of Israel.
 9:7	zct1			the house	0	the temple
 9:7	hqw7		rc://*/ta/man/translate/figs-metonymy	attacked the city	0	The word “city” is a metonym for the people in the city. Alternate translation: “attacked the people in the city”
diff --git a/tn_GAL.tsv b/tn_GAL.tsv
index e176817d0a..3de1a14d20 100644
--- a/tn_GAL.tsv
+++ b/tn_GAL.tsv
@@ -181,14 +181,14 @@ front:intro	i6u9				0	# Introduction to Galatians\n\n## Part 1: General Introduc
 2:11	yuav		rc://*/ta/man/translate/figs-go	ἦλθεν	1	Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “went”
 2:11	c9h4		rc://*/ta/man/translate/figs-idiom	κατὰ πρόσωπον αὐτῷ ἀντέστην	1	The phrase **opposed him to his face** is an idiom which means to confront someone. It could refer specifically to: (1) confronting someone directly, face to face. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I confronted him directly” or “I confronted him face to face” (2) confronting someone in public. (See the phrase “I said to Cephas in front of all of them” in [2:14](../02/14.md)). Alternate translation: “I confronted him in public”
 2:11	cr74		rc://*/ta/man/translate/figs-explicit	κατεγνωσμένος ἦν	1	Here, the phrase **he stood condemned** means that “he was deserving of blame” or “he was wrong.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “he was deserving of blame” or “he was wrong”
-2:12	yeeb		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces Paul’s reason for why he opposed Cephas to his face (see [2:11](../02/11.md)) and for why Paul claimed in [2:11](../02/11.md) that Cephas stood condemned. Use a natural way in your language for introducing a reason. If it would be more natural in your language to state the reason for an action before giving the result, see the note for [2:11](../02/11.md) on creating a verse bridge. Alternate translation: “The reason is that” or “The reason that Peter stood condemned is that”
+2:12	yeeb		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces Paul’s reason for why he opposed Cephas to his face (See: [2:11](../02/11.md)) and for why Paul claimed in [2:11](../02/11.md) that Cephas stood condemned. Use a natural way in your language for introducing a reason. If it would be more natural in your language to state the reason for an action before giving the result, see the note for [2:11](../02/11.md) on creating a verse bridge. Alternate translation: “The reason is that” or “The reason that Peter stood condemned is that”
 2:12	hqcc		rc://*/ta/man/translate/figs-go	ἐλθεῖν & ἦλθον	1	Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “went … they went”
 2:12	b23d		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Paul uses the word **But** here to introduce a contrast between how Peter acted **before certain ones came from James** and how he acted after **they came**. Use a natural way in your language for introducing a contrast.
 2:12	a6gv			ἀφώριζεν ἑαυτόν	1	Alternate translation: “was staying away from the Gentile believers”
 2:12	z1kg		rc://*/ta/man/translate/figs-explicit	φοβούμενος τοὺς ἐκ περιτομῆς	1	If it would help your readers the reason Peter was **afraid** can be stated explicitly. See [6:12](../06/12.md) where Paul says that those trying to compel the Galatian believers were doing so because they did not want to be persecuted. Alternate translation: “being afraid that the unbelieving Jews might persecute him”
 2:12	fy79		rc://*/ta/man/translate/figs-metonymy	τοὺς ἐκ περιτομῆς	1	See how you translated the phrase **the circumcision** in [2:7](../02/07.md). Here, the term **the circumcision** probably refers specifically to Jews who were not believers in Jesus, since it is unlikely that Peter would have feared Jewish Christians or the men whom James sent.
 2:13	urwh		rc://*/ta/man/translate/figs-explicit	οἱ λοιποὶ Ἰουδαῖοι	1	Here, the phrase **the rest of the Jews** refers only to the other Jewish believers who were in Antioch. If it would be helpful to your readers, you could indicate that explicitly.
-2:13	nkrh		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	Here, the phrase **so that** introduces the result of the hypocritical actions of Cephas (see [2:12](../02/12.md)) and **the rest of the Jews** who **joined with him**. The result was that **Barnabas was led astray by their hypocrisy**. Use a natural form in your language for introducing a result. Alternate translation: “with the result that”
+2:13	nkrh		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	Here, the phrase **so that** introduces the result of the hypocritical actions of Cephas (See: [2:12](../02/12.md)) and **the rest of the Jews** who **joined with him**. The result was that **Barnabas was led astray by their hypocrisy**. Use a natural form in your language for introducing a result. Alternate translation: “with the result that”
 2:13	iau6		rc://*/ta/man/translate/figs-explicit	συναπήχθη αὐτῶν τῇ ὑποκρίσει	1	Here, the phrase **led astray** means to influence or convince someone to think and act in a wrong way. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “was influenced by their hypocritical behavior” or “was influenced by their hypocritical behavior so that he also acted hypocritically” or “was influenced by their hypocritical behavior so that he also joined them in acting hypocritically”
 2:13	v4cj		rc://*/ta/man/translate/figs-activepassive	καὶ Βαρναβᾶς συναπήχθη αὐτῶν τῇ ὑποκρίσει	1	If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “they even led Barnabas astray by their hypocrisy”
 2:13	vmkj		rc://*/ta/man/translate/figs-abstractnouns	αὐτῶν τῇ ὑποκρίσει	1	If your language does not use an abstract noun for the idea of **hypocrisy**, you could express the same idea with an adjective such as "hypocritical," or you could express the meaning in some other way that is natural in your language. Alternate translation: “by their hypocritical behavior” or “by their hypocritical actions”
diff --git a/tn_GEN.tsv b/tn_GEN.tsv
index b94ba71bcc..38db00347f 100644
--- a/tn_GEN.tsv
+++ b/tn_GEN.tsv
@@ -845,7 +845,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 7:5	jv8k			צִוָּ֖⁠הוּ יְהוָֽה	1	“Yahweh had commanded/told him {to do}.” See how you translated Gen 6:22 which is similar to 7:5.
 7:6	r7or		rc://*/ta/man/translate/translate-numbers	וְ⁠נֹ֕חַ בֶּן שֵׁ֥שׁ מֵא֖וֹת שָׁנָ֑ה וְ⁠הַ⁠מַּבּ֣וּל	1	“Noah/He was 600 years old when” or “When Noah was 600 years old,” See how you handled large numbers in Gen 5 and in Gen 6:3, and see the note about this at Gen 5:3. Also see how you translated the idiom “son of...years” in Gen 5:32.
 7:6	j0wg		rc://*/ta/man/translate/figs-infostructure	וְ⁠הַ⁠מַּבּ֣וּל הָיָ֔ה מַ֖יִם עַל הָ⁠אָֽרֶץ	1	“the flood covered the earth.” or “the earth was covered/flooded with deep water.” For some languages it may be more natural to put this clause first in this sentence and say, “When the flood waters came on the earth, Noah was 600 years old.” Do what is best in your language. Also see how you translated “floodwaters” in Gen 6:17.
-7:7	xwa2			וַ⁠יָּ֣בֹא נֹ֗חַ וּ֠⁠בָנָי⁠ו וְ⁠אִשְׁתּ֧⁠וֹ וּ⁠נְשֵֽׁי בָנָ֛י⁠ו אִתּ֖⁠וֹ אֶל הַ⁠תֵּבָ֑ה	1	“{That is when} Noah/he and his wife, and his sons and their wives, went together into the ark/boat”. Noah and his family entered the ark on the same day that the floodwaters started coming (see verses 11-13). See how you translated a similar list of people in Gen 6:18.
+7:7	xwa2			וַ⁠יָּ֣בֹא נֹ֗חַ וּ֠⁠בָנָי⁠ו וְ⁠אִשְׁתּ֧⁠וֹ וּ⁠נְשֵֽׁי בָנָ֛י⁠ו אִתּ֖⁠וֹ אֶל הַ⁠תֵּבָ֑ה	1	“{That is when} Noah/he and his wife, and his sons and their wives, went together into the ark/boat”. Noah and his family entered the ark on the same day that the floodwaters started coming (See: verses 11-13). See how you translated a similar list of people in Gen 6:18.
 7:7	tiry			מִ⁠פְּנֵ֖י	1	“because of” or “to escape from” or “to keep them safe from” or “so that they would not die in”
 7:7	go2s			מֵ֥י הַ⁠מַּבּֽוּל	1	“the floodwaters.” or “the flood.”
 7:8	tg96			מִן הַ⁠בְּהֵמָה֙ הַ⁠טְּהוֹרָ֔ה וּ⁠מִן הַ֨⁠בְּהֵמָ֔ה אֲשֶׁ֥ר אֵינֶ֖נָּ⁠ה טְהֹרָ֑ה	1	“{Also,} {every kind of} clean animal and {every kind of} unclean animal”. See how you translated “clean” and “unclean” animals in verse 2.
@@ -1794,7 +1794,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 14:17	luxv			אֶת כְּדָרלָעֹ֔מֶר	1	“{King} Kedorlaomer/Chedorlaomer {and his army}”. Be consistent here with how you spelled this name previously in this chapter; see verses 1, 4-5, 9, 17.
 14:17	wbxl			וְ⁠אֶת הַ⁠מְּלָכִ֖ים	1	“and {the armies of} the {other} {three} kings”
 14:17	c1g6		rc://*/ta/man/translate/figs-infostructure	אֲשֶׁ֣ר אִתּ֑⁠וֹ	1	“who were Kedorlaomer’s/Chedorlaomer’s allies/partners.” or “who had joined/allied themselves with Kedorlaomer/Chedorlaomer .” For some languages it may be better to put the clauses of this verse in the order that the events actually happened. For example you could say, “After Abram defeated {King} Kedorlaomer/Chedorlaomer and the {other} {three} kings who were Kedorlaomer’s/Chedorlaomer’s allies, he started to return {home}. When Abram reached the Shaveh Valley, that is, the King’s Valley, the king over {the city of} Sodom came/went there and greeted/welcomed him.” Do what is best in your language.
-14:18	x5qz			וּ⁠מַלְכִּי צֶ֨דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם	1	“Then Melchizedek {who was} the king over {the city of} Salem {also came/went there, and he}”. Salem is the short name for the city of Jerusalem (see Psalm 76:2). The Shaveh Valley, where Melchizedek met Abram, was located just east of Jerusalem. You could put some of that information in a footnote.
+14:18	x5qz			וּ⁠מַלְכִּי צֶ֨דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם	1	“Then Melchizedek {who was} the king over {the city of} Salem {also came/went there, and he}”. Salem is the short name for the city of Jerusalem (See: Psalm 76:2). The Shaveh Valley, where Melchizedek met Abram, was located just east of Jerusalem. You could put some of that information in a footnote.
 14:18	zo6c			הוֹצִ֖יא לֶ֣חֶם וָ⁠יָ֑יִן	1	“brought (some) bread and wine {for them to eat and drink}.” or “brought {some} bread and wine {for Abram and his men to eat and drink}.” It is not known whether Melchizedek brought out a large amount of bread and wine to feed Abram and his men, or if he brought out just enough for him and Abram to share, possibly as part of establishing a covenant between them. The first alternate above would work for either meaning. See how you translated “wine” in Gen 9:21, 24.
 14:18	ojgm			וְ⁠ה֥וּא כֹהֵ֖ן	1	“{King} Melchizedek {was also}”
 14:18	vl2w		rc://*/ta/man/translate/translate-key-terms	כֹהֵ֖ן לְ⁠אֵ֥ל	1	“a priest for” or “a priest who served”. A priest is someone who represents people to God, and who represents God to the people. He leads the people in praying, worship, making sacrifices, ceremonies, and festivals.
@@ -1933,7 +1933,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 15:17	b7pu			וְ⁠לַפִּ֣יד אֵ֔שׁ	1	“and {also} a burning/blazing torch”
 15:17	mf10			אֲשֶׁ֣ר עָבַ֔ר	1	“and they {both} passed/went”
 15:17	rzj8			בֵּ֖ין הַ⁠גְּזָרִ֥ים הָ⁠אֵֽלֶּה	1	“between those/the {two rows of} {animal} parts/halves.”
-15:18	trnn			בַּ⁠יּ֣וֹם הַ⁠ה֗וּא	1	“On that {very} day” or “At that time”. It is still nighttime at this point (see verse 17), so the word “day” refers generally here to a 24-hour day; it does not refer to daytime.
+15:18	trnn			בַּ⁠יּ֣וֹם הַ⁠ה֗וּא	1	“On that {very} day” or “At that time”. It is still nighttime at this point (See: verse 17), so the word “day” refers generally here to a 24-hour day; it does not refer to daytime.
 15:18	fchr		rc://*/ta/man/translate/figs-Idiom	כָּרַ֧ת יְהוָ֛ה	1	“Yahweh established/made”
 15:18	zmuv			אֶת אַבְרָ֖ם בְּרִ֣ית	1	“a {special/peace} covenant/agreement with Abram”. See how you translated “covenant” in Gen 9:9, 11-13, 15-17.
 15:18	jufm		rc://*/ta/man/translate/writing-quotations	לֵ⁠אמֹ֑ר	1	“{by} saying,” or “and said,”
@@ -2241,7 +2241,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 18:8	a2nj			וְ⁠הֽוּא עֹמֵ֧ד עֲלֵי⁠הֶ֛ם	1	“Then he stood nearby them” or “Then he stood near/nearby”
 18:8	i0dm			תַּ֥חַת הָ⁠עֵ֖ץ	1	“{where they were sitting} under the tree”
 18:8	oc6u		rc://*/ta/man/translate/figs-explicit	וַ⁠יֹּאכֵֽלוּ	1	“{and waited on them} while they ate.” or “{and served them} while they ate.” As the host, Abraham stood nearby his guests in order to wait on them and make sure they had everything that they needed.
-18:9	xl7m		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּאמְר֣וּ	1	The Hebrew text uses a plural pronoun here (“they”) to refer to one of the three men who spoke to Abraham on behalf of them all (see verse 10). Many languages can use “they” or “the men” in the same way. Make sure your translation of this quote margin does not sound like all three of the men spoke at the same time.
+18:9	xl7m		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּאמְר֣וּ	1	The Hebrew text uses a plural pronoun here (“they”) to refer to one of the three men who spoke to Abraham on behalf of them all (See: verse 10). Many languages can use “they” or “the men” in the same way. Make sure your translation of this quote margin does not sound like all three of the men spoke at the same time.
 18:9	qpbg		rc://*/ta/man/translate/figs-pronouns	וַ⁠יֹּאמְר֣וּ אֵׄלָׄ֔יׄ⁠וׄ	1	“asked him/Abraham,”
 18:9	n7q4			אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑⁠ךָ	1	“Where {is} your wife Sarah?”
 18:9	frnv		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּ֖אמֶר	1	“He/Abraham answered {them/him},” Make sure it is clear in your translation that Abraham is the one speaking here.
@@ -3232,7 +3232,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 24:21	mzx4		rc://*/ta/man/translate/figs-infostructure	לָ⁠דַ֗עַת הַֽ⁠הִצְלִ֧יחַ יְהוָ֛ה דַּרְכּ֖⁠וֹ אִם לֹֽא	1	“to find out whether or not Yahweh had made him successful on his journey/trip {to find a wife for Isaac}.” or “to know/see for sure whether/if Yahweh had given him success on his journey/trip.”
 24:22	z0mg		rc://*/ta/man/translate/figs-explicit	וַ⁠יְהִ֗י כַּ⁠אֲשֶׁ֨ר כִּלּ֤וּ הַ⁠גְּמַלִּים֙ לִ⁠שְׁתּ֔וֹת	1	“Finally, when the camels had finished drinking,” or “After {all} the camels had drunk as much water as they wanted {and Rebekah had stopped drawing/fetching water},”
 24:22	tood			וַ⁠יִּקַּ֤ח הָ⁠אִישׁ֙	1	“the/Abraham’s servant”
-24:22	sg19		rc://*/ta/man/translate/translate-bweight	וַ⁠יִּקַּ֤ח נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑⁠וֹ	1	“brought out a gold nose ring weighing one beka {and gave it to Rebekah/her}” or “gave {Rebekah/her} a gold nose ring that weighed one beka”. Many translation teams keep the numbers and the names of weights that are used in the Bible text in their translation, and they may or may not put the modern equivalents in pounds or grams in a footnote. Other teams do the opposite. One beka was about 1/5 of an ounce (5.5 grams), and ten shekels (see below) was about 4 ounces (110 grams).
+24:22	sg19		rc://*/ta/man/translate/translate-bweight	וַ⁠יִּקַּ֤ח נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑⁠וֹ	1	“brought out a gold nose ring weighing one beka {and gave it to Rebekah/her}” or “gave {Rebekah/her} a gold nose ring that weighed one beka”. Many translation teams keep the numbers and the names of weights that are used in the Bible text in their translation, and they may or may not put the modern equivalents in pounds or grams in a footnote. Other teams do the opposite. One beka was about 1/5 of an ounce (5.5 grams), and ten shekels (See: below) was about 4 ounces (110 grams).
 24:22	szjk			וּ⁠שְׁנֵ֤י צְמִידִים֙ זָהָ֖ב	1	“He also gave her two gold bracelets”. Consider whether or not it is better in your language to begin a new sentence here.
 24:22	afe9			עַל יָדֶ֔י⁠הָ	1	“for her wrists”. The Hebrew term is ambiguous here; it can refer to hands, arms or wrists. However in this context, the bracelets would have been put on the arms or the wrists.
 24:22	pn2g		rc://*/ta/man/translate/translate-bweight	עֲשָׂרָ֥ה מִשְׁקָלָֽ⁠ם	1	“that weighed ten shekels {each}.” or “Each bracelet weighed ten shekels.”
@@ -3470,7 +3470,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 25:9	ugpb			וַ⁠יִּקְבְּר֨וּ יִצְחָ֤ק וְ⁠יִשְׁמָעֵאל֙ בָּנָ֔י⁠ו	1	“His sons Isaac and Ishmael”
 25:9	o7w5			וַ⁠יִּקְבְּר֨וּ אֹת֜⁠וֹ	1	“buried/put/placed his body”
 25:9	u4fz			אֶל מְעָרַ֖ת הַ⁠מַּכְפֵּלָ֑ה	1	“in the cave of/in the Machpelah {area}”. See how you translated this phrase in Gen 23:9, and see the note about that there. Also see how you translated similar phrases in Gen 23:17, 19.
-25:9	qu8c			אֶל שְׂדֵ֞ה עֶפְרֹ֤ן בֶּן צֹ֨חַר֙ הַֽ⁠חִתִּ֔י	1	“{which was} in the field that had belonged to Ephron the son of Zohar the Hittite,” Ephron no longer owned the field (see verse 10).
+25:9	qu8c			אֶל שְׂדֵ֞ה עֶפְרֹ֤ן בֶּן צֹ֨חַר֙ הַֽ⁠חִתִּ֔י	1	“{which was} in the field that had belonged to Ephron the son of Zohar the Hittite,” Ephron no longer owned the field (See: verse 10).
 25:9	bi8r		rc://*/ta/man/translate/figs-infostructure	אֲשֶׁ֖ר עַל פְּנֵ֥י מַמְרֵֽא	1	“east of {the city of} Mamre.” or “near {the city of} Mamre.” For some languages it is clearer or more natural to put this phrase earlier in this verse. Do what is best in your language. Also see how you translated “before Mamre” in Gen 23:17, 19.
 25:10	e7at			הַ⁠שָּׂדֶ֛ה אֲשֶׁר קָנָ֥ה אַבְרָהָ֖ם	1	“{That is} the {same} field that Abraham had bought”
 25:10	ekpo			מֵ⁠אֵ֣ת בְּנֵי חֵ֑ת	1	“from the Hittites.” The Hebrew text has two different ways to refer to the Hittites; compare the phrase here with verse 9 where a single Hebrew word is used to refer to this people group. See how you translated “the sons of Heth” in Gen 23:20.
@@ -3721,7 +3721,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 26:35	hack		rc://*/ta/man/translate/figs-explicit	וַ⁠תִּהְיֶ֖יןָ מֹ֣רַת ר֑וּחַ לְ⁠יִצְחָ֖ק וּ⁠לְ⁠רִבְקָֽה	1	“Those {foreign} women caused Isaac and Rebekah to be very distressed/upset.” or “Isaac and Rebekah were very distressed/upset that their son had married foreign women {rather than a woman from their own religion and people group}.”
 27:1	omqk		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִי֙ כִּֽי	1	“One day when” or “Now when”. The events in chapter 27 happened about 23 years after the end of chapter 26. Make sure your translation begins this verse in a way that fits with that fact.
 27:1	nlqr			זָקֵ֣ן יִצְחָ֔ק	1	“Isaac was {very} old” or “Isaac was an old man”
-27:1	za37			וַ⁠תִּכְהֶ֥יןָ עֵינָ֖י⁠ו מֵ⁠רְאֹ֑ת	1	“and his eyes were so weak that he could not see,” or “and he could no longer see,” or “and he was almost blind,” Isaac was either totally blind or so blind that he could not recognize people anymore (see verses 18-27, 32-33).
+27:1	za37			וַ⁠תִּכְהֶ֥יןָ עֵינָ֖י⁠ו מֵ⁠רְאֹ֑ת	1	“and his eyes were so weak that he could not see,” or “and he could no longer see,” or “and he was almost blind,” Isaac was either totally blind or so blind that he could not recognize people anymore (See: verses 18-27, 32-33).
 27:1	rinb			וַ⁠יִּקְרָ֞א	1	“he called/sent for” or “he summoned”. Isaac probably had a servant go and tell Esau to come to him.
 27:1	pxqg			אֶת עֵשָׂ֣ו בְּנ֣⁠וֹ הַ⁠גָּדֹ֗ל וַ⁠יֹּ֤אמֶר אֵלָי⁠ו֙ בְּנִ֔⁠י	1	“his older son Esau and said, “Son.” ”
 27:1	rtzv		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּ֥אמֶר אֵלָ֖י⁠ו	1	“Esau answered him,” or “Esau replied,” Consider what is the best way in your language to translate this quote margin.
@@ -4058,7 +4058,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 29:10	d0m7			וַ⁠יָּ֤גֶל אֶת הָ⁠אֶ֨בֶן֙ מֵ⁠עַל֙ פִּ֣י הַ⁠בְּאֵ֔ר	1	“and rolled/took the stone off the opening/top of the well” or “removed the stone that was covering it”
 29:10	i0po			וַ⁠יַּ֕שְׁקְ	1	“and drew/got water for”. See how you translated “watered” in verses 2-3, 7-8, and in 24:14, 20.
 29:10	wcif			צֹ֥אן לָבָ֖ן אֲחִ֣י אִמּ֑⁠וֹ	1	“his uncle Laban’s sheep.” or “his uncle’s sheep.”
-29:11	uwgl			וַ⁠יִּשַּׁ֥ק יַעֲקֹ֖ב לְ⁠רָחֵ֑ל	1	“Then he kissed Rachel {on the/her cheek}” or “Then he greeted Rachel warmly/enthusiastically {as one of his relatives}”. In that culture it was common to greet a relative with a kiss on the cheek (or both cheeks). However, if it would be offensive in your culture for Jacob to kiss Rachel here, you could translate this more generally (see the second alternate translation above). Also see how you translated “kiss” in Gen 27:26-27.
+29:11	uwgl			וַ⁠יִּשַּׁ֥ק יַעֲקֹ֖ב לְ⁠רָחֵ֑ל	1	“Then he kissed Rachel {on the/her cheek}” or “Then he greeted Rachel warmly/enthusiastically {as one of his relatives}”. In that culture it was common to greet a relative with a kiss on the cheek (or both cheeks). However, if it would be offensive in your culture for Jacob to kiss Rachel here, you could translate this more generally (See: the second alternate translation above). Also see how you translated “kiss” in Gen 27:26-27.
 29:11	lylh			וַ⁠יִּשָּׂ֥א אֶת קֹל֖⁠וֹ וַ⁠יֵּֽבְךְּ	1	“and he started crying aloud/loudly {because he was so happy}.” or “and {he was so happy that} he started crying.” See how you translated the idiom “lifted his voice” in Gen 27:38. However, here Jacob is crying because he is happy, not upset. Make sure that is clear in your translation.
 29:12	ctrv		rc://*/ta/man/translate/writing-pronouns	וַ⁠יַּגֵּ֨ד יַעֲקֹ֜ב לְ⁠רָחֵ֗ל	1	“Then he told her”. Consider what is the most natural way in your language to refer to Jacob and Rachel in this context.
 29:12	b1ec		rc://*/ta/man/translate/figs-quotations	כִּ֣י אֲחִ֤י אָבִ֨י⁠הָ֙ ה֔וּא וְ⁠כִ֥י בֶן רִבְקָ֖ה ה֑וּא	1	“that he {was} her father’s relative/nephew, the son of {her aunt} Rebekah.” or “that her father {Laban} was his uncle and that {her aunt} Rebekah was his mother.” or “I am your father’s nephew, the son of {your aunt} Rebekah.” Consider whether it is best in your language to use an indirect quote here or a direct quote.
@@ -4091,7 +4091,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 29:19	vhaa			לְ⁠אִ֣ישׁ אַחֵ֑ר	1	“some/any other man.” or “someone else.”
 29:19	wbfu			שְׁבָ֖⁠ה עִמָּדִֽ⁠י	1	“{So} stay {and work} with me.” or “{So} stay here {and work for me}.”
 29:20	edqa			וַ⁠יַּעֲבֹ֧ד יַעֲקֹ֛ב בְּ⁠רָחֵ֖ל שֶׁ֣בַע שָׁנִ֑ים	1	“So/Then Jacob worked seven years {for Laban} so that he could marry/have Rachel,”
-29:20	kubz		rc://*/ta/man/translate/figs-infostructure	וַ⁠יִּהְי֤וּ בְ⁠עֵינָי⁠ו֙ כְּ⁠יָמִ֣ים אֲחָדִ֔ים בְּ⁠אַהֲבָת֖⁠וֹ אֹתָֽ⁠הּ	1	“but to him it seemed like {only} a few days {had passed} because he loved her {so much}.” or “but he loved her so {much} that to him the time/years seemed {to pass quickly} like {only} a few days.” For some languages it is more natural to switch the order of the clauses in this sentence so that the cause is mentioned before the effect (see the second alternate translation above). Do what is most clear and natural in your language.
+29:20	kubz		rc://*/ta/man/translate/figs-infostructure	וַ⁠יִּהְי֤וּ בְ⁠עֵינָי⁠ו֙ כְּ⁠יָמִ֣ים אֲחָדִ֔ים בְּ⁠אַהֲבָת֖⁠וֹ אֹתָֽ⁠הּ	1	“but to him it seemed like {only} a few days {had passed} because he loved her {so much}.” or “but he loved her so {much} that to him the time/years seemed {to pass quickly} like {only} a few days.” For some languages it is more natural to switch the order of the clauses in this sentence so that the cause is mentioned before the effect (See: the second alternate translation above). Do what is most clear and natural in your language.
 29:21	n2l9			וַ⁠יֹּ֨אמֶר יַעֲקֹ֤ב אֶל לָבָן֙	1	“{When the seven years were over,} Jacob said to Laban,” or “After that, Jacob requested of Laban,”
 29:21	py3l		rc://*/ta/man/translate/figs-infostructure	הָבָ֣⁠ה אֶת אִשְׁתִּ֔⁠י כִּ֥י מָלְא֖וּ יָמָ֑⁠י וְ⁠אָב֖וֹאָה אֵלֶֽי⁠הָ	1	“{Please} let me marry {your daughter} {Rachel} {now} so that I can live with her {as} my wife, because I have finished/completed my {seven} years {of work/service} {for you}.” or “I have fulfilled/finished the {seven} years of work/service {that we agreed on}, so {please} let me have {your daughter} {Rachel} so that I can marry her and live with her.” Consider what is the best order for the clauses in this sentence in your language. Also make sure that Jacob’s request here sounds polite in your translation, not rude or demanding. It should also not sound like he was begging or pleading.
 29:22	dfx2		rc://*/ta/man/translate/figs-infostructure	וַ⁠יֶּאֱסֹ֥ף לָבָ֛ן אֶת כָּל אַנְשֵׁ֥י הַ⁠מָּק֖וֹם וַ⁠יַּ֥עַשׂ מִשְׁתֶּֽה	1	“Then/So Laban gathered/invited all the local people and held a {wedding} feast.” or “Then/So Laban prepared a wedding/marriage feast and gathered/invited everyone who lived in town {to attend}.” Consider what is the best way to order these events in your language.
@@ -4149,7 +4149,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 29:34	aosq		rc://*/ta/man/translate/figs-idiom	יִלָּוֶ֤ה אֵלַ֔⁠י	1	“will become attached to me” or “will want to be with me”. Many languages have an idiom that is similar to the Hebrew idiom and fits well here. Do what is best in your language.
 29:34	iwal		rc://*/ta/man/translate/figs-infostructure	כִּֽי יָלַ֥דְתִּי ל֖⁠וֹ שְׁלֹשָׁ֣ה בָנִ֑ים	1	“because I have had three sons for him.” or “because I have given him three sons!” For some languages it is more natural to put this clause first in this quote and say, “I have born/had three sons for my husband, so now finally he will become attached to me.” Do what is best in your language.
 29:34	xkw4			עַל כֵּ֥ן	1	“That is why” or “Because she had said that,”
-29:34	mgew			קָרָֽא שְׁמ֖⁠וֹ	1	“his name was” or “he was named”. Although this phrase could mean that Jacob named Levi, most translations translate this in a general or indefinite way (see the alternate translations). Do what is best in your language.
+29:34	mgew			קָרָֽא שְׁמ֖⁠וֹ	1	“his name was” or “he was named”. Although this phrase could mean that Jacob named Levi, most translations translate this in a general or indefinite way (See: the alternate translations). Do what is best in your language.
 29:34	imm1		rc://*/ta/man/translate/translate-names	לֵוִֽי	1	“Levi, {which means “joined/attached.”}” or “Levi, {which means “be with.”}” If you include the meaning of Levi’s name in your translation (or in a footnote), make sure it matches the way you translated “be joined” earlier in this verse.
 29:35	c2ga			וַ⁠תַּ֨הַר ע֜וֹד	1	“Then Leah became pregnant again” or “Once again Leah became pregnant”
 29:35	v0xo			וַ⁠תֵּ֣לֶד בֵּ֗ן	1	“and had a/another son” or “and gave birth to another son”. See how you translated this phrase in verse 34.
@@ -4163,7 +4163,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 30:1	tqm2			וַ⁠תְּקַנֵּ֥א רָחֵ֖ל בַּ⁠אֲחֹתָ֑⁠הּ	1	“she was envious/jealous of her sister {Leah},”
 30:1	f4yg		rc://*/ta/man/translate/writing-quotations	וַ⁠תֹּ֤אמֶר אֶֽל יַעֲקֹב֙	1	“and she pleaded with Jacob,” or “and she demanded of Jacob,” Use a quote margin here in your language that fits the context well.
 30:1	sgby			הָֽבָ⁠ה לִּ֣⁠י בָנִ֔ים וְ⁠אִם אַ֖יִן	1	“Help me have children, or else” or “Help me get pregnant! Otherwise”
-30:1	dvs5		rc://*/ta/man/translate/figs-hyperbole	מֵתָ֥ה אָנֹֽכִי	1	“I want to die!” or “I have no reason to live!” Rachel is using hyperbole (exaggeration) to show how desperate and deeply ashamed she feels about not having children. You could include a footnote here in your translation that explains how in that culture it was considered very shameful for a woman to be barren (see Gen 30:23).
+30:1	dvs5		rc://*/ta/man/translate/figs-hyperbole	מֵתָ֥ה אָנֹֽכִי	1	“I want to die!” or “I have no reason to live!” Rachel is using hyperbole (exaggeration) to show how desperate and deeply ashamed she feels about not having children. You could include a footnote here in your translation that explains how in that culture it was considered very shameful for a woman to be barren (See: Gen 30:23).
 30:2	ca4i		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּֽחַר אַ֥ף יַעֲקֹ֖ב בְּ⁠רָחֵ֑ל וַ⁠יֹּ֗אמֶר	1	“Jacob’s anger flared up against Rachel, and/so he said/responded {to her},” or “Jacob became very angry with Rachel and said/responded,” Some languages have an idiom that is similar to the Hebrew idiom here. Do what is best in your language.
 30:2	cfsy		rc://*/ta/man/translate/figs-rquestion	הֲ⁠תַ֤חַת אֱלֹהִים֙ אָנֹ֔כִי אֲשֶׁר מָנַ֥ע מִמֵּ֖⁠ךְ פְּרִי בָֽטֶן	1	“I am not in the place of God, who has kept/prevented you from having children!” or “I am not God! He is the one who has kept/prevented you from having children!” Jacob uses a rhetorical question here to show that he is upset with Rachel and to strongly emphasize his point. Do what is best in your language to communicate this.
 30:3	r7eo		rc://*/ta/man/translate/writing-quotations	וַ⁠תֹּ֕אמֶר	1	“Then Rachel told {him},” or “Rachel replied {to him},”
@@ -4388,7 +4388,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 31:12	vsue			וּ⁠רְאֵה֙	1	“and observe/notice {that}”
 31:12	jhzz			כָּל הָֽ⁠עַתֻּדִים֙ הָ⁠עֹלִ֣ים עַל הַ⁠צֹּ֔אן	1	“all the male goats {and sheep} that are mating with the female goats {and sheep}”. See how you translated a similar phrase in verse 10.
 31:12	c8mt			עֲקֻדִּ֥ים נְקֻדִּ֖ים וּ⁠בְרֻדִּ֑ים	1	“{are} streaked/striped, speckled, or blotched,” or “have a streaked/striped, speckled, or spotted/blotched pattern {in their fur/hair},” See how you translated this phrase in verses 8 and 10.
-31:12	rsid		rc://*/ta/man/translate/figs-explicit	כִּ֣י רָאִ֔יתִי	1	“{I, Yahweh, have caused that to happen,} because I have observed/noticed”. Sometimes an angel says “I” as God’s representative, but in this context, it seems to be Yahweh himself (in the form of an angel) who is speaking to Jacob (see verse 13). That information could be put in a footnote, and you could make “Yahweh” explicit in the text to make that clear.
+31:12	rsid		rc://*/ta/man/translate/figs-explicit	כִּ֣י רָאִ֔יתִי	1	“{I, Yahweh, have caused that to happen,} because I have observed/noticed”. Sometimes an angel says “I” as God’s representative, but in this context, it seems to be Yahweh himself (in the form of an angel) who is speaking to Jacob (See: verse 13). That information could be put in a footnote, and you could make “Yahweh” explicit in the text to make that clear.
 31:12	iy7e			אֵ֛ת כָּל אֲשֶׁ֥ר לָבָ֖ן עֹ֥שֶׂה לָּֽ⁠ךְ	1	“all {the wrong things} that Laban has done to you.” or “all the ways that Laban has been treating you {badly/wrongfully}.”
 31:13	iheg			אָנֹכִ֤י הָ⁠אֵל֙ בֵּֽית אֵ֔ל	1	“I {am} the God {who appeared to you} at {the town of} Bethel,”
 31:13	bfbx		rc://*/ta/man/translate/translate-symaction	אֲשֶׁ֨ר מָשַׁ֤חְתָּ מַצֵּבָ֔ה	1	“where you poured {olive} oil on top of a {memorial} pillar/stone {to dedicate the place to me}”. See how you translated “poured oil on top of” in Gen 28:38 and “pillar” in Gen 28:18, 22.
@@ -4422,7 +4422,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 31:20	p6en		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּגְנֹ֣ב יַעֲקֹ֔ב אֶת לֵ֥ב	1	“and Jacob deceived/tricked” or “At the same time, Jacob deceived/tricked”. Consider whether it is more natural in your language to begin a new sentence here.
 31:20	rlvs			לָבָ֖ן הָ⁠אֲרַמִּ֑י	1	“Laban/him”. If you used “Aramean” earlier (verse 19), it may not be natural here. Do what is best in your language. Also see how you translated this phrase in Gen 25:20.
 31:20	z6av		rc://*/ta/man/translate/figs-infostructure	עַל בְּלִי֙ הִגִּ֣יד ל֔⁠וֹ כִּ֥י בֹרֵ֖חַ הֽוּא	1	“by not informing/telling him that he was fleeing/leaving.” or “by fleeing/leaving {secretly} without informing/telling him that he was leaving.”
-31:21	k7p0			וַ⁠יִּבְרַ֥ח הוּא֙	1	“So Jacob {and his family} ran away” or “So {in that way} Jacob ran away {with his family}”. This statement summarizes an event that already happened (see verses 18 and 20). Make sure your translation of this verse does not sound like Jacob left a second time. To make this clear you could say, “After Jacob {and his family} ran away with everything that they owned, they {quickly} crossed the {Euphrates} River and headed toward the hill country of Gilead.”
+31:21	k7p0			וַ⁠יִּבְרַ֥ח הוּא֙	1	“So Jacob {and his family} ran away” or “So {in that way} Jacob ran away {with his family}”. This statement summarizes an event that already happened (See: verses 18 and 20). Make sure your translation of this verse does not sound like Jacob left a second time. To make this clear you could say, “After Jacob {and his family} ran away with everything that they owned, they {quickly} crossed the {Euphrates} River and headed toward the hill country of Gilead.”
 31:21	zuha			וְ⁠כָל	1	“with all/everything” or “and {took/brought} all/everything”
 31:21	els4		rc://*/ta/man/translate/writing-pronouns	אֲשֶׁר ל֔⁠וֹ	1	“that {belonged} to them.” or “that he/they had/owned.” Make sure that your choice of pronouns throughout this verse fits with how you translate the beginning of this sentence.
 31:21	bsy0		rc://*/ta/man/translate/figs-explicit	וַ⁠יָּ֖קָם וַ⁠יַּעֲבֹ֣ר אֶת הַ⁠נָּהָ֑ר	1	“He/They quickly crossed the {Euphrates} River”. The Euphrates River was also called “the River” because it was large and well-known. It was about 50 miles (80 kilometers) from Haran where Laban lived. This information could be put in a footnote.
@@ -4438,7 +4438,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 31:24	t5xn			וַ⁠יָּבֹ֧א אֱלֹהִ֛ים אֶל לָבָ֥ן הָ⁠אֲרַמִּ֖י בַּ⁠חֲלֹ֣ם הַ⁠לָּ֑יְלָה	1	“But/Then that {same} night God appeared to Laban in a dream” or “That night Laban had a dream and in it God appeared to him”. See how you translated a similar clause in Gen 20:3. Also see how you translated “Laban the Aramean” in verse 20.
 31:24	rf59			וַ⁠יֹּ֣אמֶר ל֗⁠וֹ	1	“and warned him,”
 31:24	om7k			הִשָּׁ֧מֶר לְ⁠ךָ֛ פֶּן	1	“Be careful/sure that”
-31:24	gmya		rc://*/ta/man/translate/figs-merism	פֶּן תְּדַבֵּ֥ר עִֽם יַעֲקֹ֖ב מִ⁠טּ֥וֹב עַד רָֽע	1	“you do not say {or do} anything to Jacob {to try to stop him from leaving}.” or “you do not threaten/harm Jacob in any way.” God is warning Laban not to say or do anything that would harm Jacob (see verse 29).
+31:24	gmya		rc://*/ta/man/translate/figs-merism	פֶּן תְּדַבֵּ֥ר עִֽם יַעֲקֹ֖ב מִ⁠טּ֥וֹב עַד רָֽע	1	“you do not say {or do} anything to Jacob {to try to stop him from leaving}.” or “you do not threaten/harm Jacob in any way.” God is warning Laban not to say or do anything that would harm Jacob (See: verse 29).
 31:25	vjma		rc://*/ta/man/translate/writing-background	וַ⁠יַּשֵּׂ֥ג לָבָ֖ן אֶֽת יַעֲקֹ֑ב וְ⁠יַעֲקֹ֗ב	1	“So {when} Laban overtook Jacob,” or “{By the time that} Laban caught up with Jacob,” Make sure that the way you translate this clause does not sound like Laban overtook Jacob a second time. This is referring to what already happened in verse 23. See how you translated “overtook” there.
 31:25	zquw		rc://*/ta/man/translate/writing-background	וְ⁠יַעֲקֹ֗ב תָּקַ֤ע אֶֽת אָהֳל⁠וֹ֙	1	“Jacob {and his family} had {already} set/put up his/their tents” or “Jacob {and his family} had {already} set up camp”. Make sure it is clear in your translation that Jacob had already pitched his tents before Laban arrived. Also see how you translated “pitched his tent” in Gen 12:8 and 26:25.
 31:25	inxf		rc://*/ta/man/translate/figs-explicit	בָּ⁠הָ֔ר	1	“in the mountain region {of Gilead},” or “in the hill country {of Gilead},” For some languages it is clearer and more natural to make “Gilead” explicit here (rather than later in this verse). Do what is best in your language. Also see how you translated “mountain{s} of Gilead” in verses 21 and 23.
@@ -4529,7 +4529,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 31:43	p48f		rc://*/ta/man/translate/figs-rquestion	וְ⁠לִ⁠בְנֹתַ֞⁠י מָֽה אֶֽעֱשֶׂ֤ה הַ⁠יּ֔וֹם	1	“But/Yet there is nothing I can do today/now” or “But I can’t do anything now”. Laban uses this rhetorical question to express his emotions and emphasize that there is nothing that he can do. Consider whether or not a rhetorical question fits well here in your language.
 31:43	xxsz			וְ⁠לִ⁠בְנֹתַ֞⁠י לָ⁠אֵ֨לֶּה֙ א֥וֹ לִ⁠בְנֵי⁠הֶ֖ן אֲשֶׁ֥ר יָלָֽדוּ	1	“to keep my daughters and their children near me {any longer}!” or “to keep my daughters and grandchildren from leaving!”
 31:44	qc32		rc://*/ta/man/translate/figs-infostructure	וְ⁠עַתָּ֗ה לְכָ֛⁠ה נִכְרְתָ֥ה בְרִ֖ית אֲנִ֣י וָ⁠אָ֑תָּה	1	“So then, you and I should make a {peace} covenant/treaty {with each other},” or “So I invite you to make a covenant/treaty with me,” For some languages it may be more natural to put “I” and “you” earlier in the sentence. Do what is best in your language. Also see how you translated “So now” in verse 16 and “cut a covenant” in Gen 26:28.
-31:44	e2ml			וְ⁠הָיָ֥ה	1	“and let there be” or “and there should be”. The subject of the Hebrew verb in this phrase is masculine singular, so it cannot refer to “covenant”, which is feminine singular. It is probably best to translate this phrase in a more general way (see the alternate translations above).
+31:44	e2ml			וְ⁠הָיָ֥ה	1	“and let there be” or “and there should be”. The subject of the Hebrew verb in this phrase is masculine singular, so it cannot refer to “covenant”, which is feminine singular. It is probably best to translate this phrase in a more general way (See: the alternate translations above).
 31:44	hw1b		rc://*/ta/man/translate/figs-exclusive	לְ⁠עֵ֖ד בֵּינִ֥⁠י וּ⁠בֵינֶֽ⁠ךָ	1	“a witness/memorial to remind us {of our covenant/treaty}.” or “something to remind us {to keep that covenant/treaty}.” If your language has a dual pronoun for “us”, you could use it in this verse. Also, if your language distinguishes exclusive and inclusive pronouns, you could use the inclusive form of “us” here.
 31:45	o8yl			וַ⁠יִּקַּ֥ח יַעֲקֹ֖ב אָ֑בֶן	1	“So Jacob picked out a {large} stone”. See how you translated “stone” in Gen 28:18.
 31:45	szb8			וַ⁠יְרִימֶ֖⁠הָ מַצֵּבָֽה	1	“and set/stood it up {on its end} {as} a monument {to mark the place where they made their covenant/treaty}.” or “and set/stood it up {as} a memorial/reminder stone {to mark the place as special}.” See how you translated “pillar” in verse 13 and “set it up as a pillar” in Gen 28:18, 22.
@@ -4939,7 +4939,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 35:10	bpj9			שִׁמְ⁠ךָ֣ יַעֲקֹ֑ב	1	“{Although} your name {has been} Jacob,” Make sure your translation of this clause does not sound like God was telling Jacob something he did not know.
 35:10	qyzi			לֹֽא יִקָּרֵא֩ שִׁמְ⁠ךָ֨ ע֜וֹד יַעֲקֹ֗ב	1	“that will no longer be your {only} name,” or “it will no longer be Jacob/that,” Notice that Jacob is referred to by both of his names in this chapter (“Jacob” in verses 11-20, 22-29; “Israel” in verses 10 and 21). You could put that information in a footnote. Also see how you translated this clause in Gen 32:28, and see the note about Jacob’s names there.
 35:10	nvm1			כִּ֤י אִם יִשְׂרָאֵל֙ יִהְיֶ֣ה שְׁמֶ֔⁠ךָ	1	“Rather, your name will {also} be Israel!” or “Rather, you will {also} have the name Israel!” Consider whether or not it is better in your language to begin a new sentence here.
-35:10	kx9b		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּקְרָ֥א אֶת שְׁמ֖⁠וֹ יִשְׂרָאֵֽל	1	“So {once again} God gave Jacob the name Israel.” This was not the first time God had given Jacob the name Israel (see Gen 32:28). To make that clear, you could make “once again” explicit here.
+35:10	kx9b		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּקְרָ֥א אֶת שְׁמ֖⁠וֹ יִשְׂרָאֵֽל	1	“So {once again} God gave Jacob the name Israel.” This was not the first time God had given Jacob the name Israel (See: Gen 32:28). To make that clear, you could make “once again” explicit here.
 35:11	ni4y		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּאמֶר֩ ל֨⁠וֹ אֱלֹהִ֜ים	1	“Then God {also} said to him/Jacob,” or “Then God {also} {blessed him/Jacob by} saying,” or “God continued {blessing him/Jacob by} saying to him,” In verse 11, God continues the blessing that he started in verse 10, perhaps after a pause.
 35:11	k8l5			אֲנִ֨י אֵ֤ל שַׁדַּי֙	1	“I {am} Almighty God.” or “I {am} God {who is} all-powerful.” See how you translated the title “God Almighty” in Gen 17:1 and 28:3.
 35:11	mdi4			פְּרֵ֣ה	1	“Have many children”. Consider again how you translated “Be fruitful and multiply” in the book of Genesis. See Gen 1:22, 28; 8:17; 9:1, 7; 35:11. It may be necessary to translate this phrase in different ways, depending on the context.
@@ -5312,7 +5312,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 38:7	unv4		rc://*/ta/man/translate/figs-idiom	וַ⁠יְהִ֗י רַ֖ע בְּ⁠עֵינֵ֣י יְהוָ֑ה	1	“did things that were evil/wicked in Yahweh’s sight/opinion,” or “did something/things that Yahweh considered/judged to be evil/wicked,” The Hebrew text does not specify what Er had done wrong, so neither should your translation. See how you translated the idiom “in the eyes of Yahweh” in Gen 6:8.
 38:7	gnk5			וַ⁠יְמִתֵ֖⁠הוּ יְהוָֽה	1	“so Yahweh took his life.” or “so Yahweh caused him to die.”
 38:8	k9rm			וַ⁠יֹּ֤אמֶר יְהוּדָה֙ לְ⁠אוֹנָ֔ן	1	“After that, Judah told {his son} Onan,”
-38:8	id8g			בֹּ֛א אֶל אֵ֥שֶׁת אָחִ֖י⁠ךָ	1	“Marry your brother’s wife/widow {Tamar} {according to our custom}”. The Israelites practiced the custom of Levirate marriage, which meant that if a man died without any children, it was his oldest brother’s duty to marry his widow and have a son together who would carry on the deceased man’s family line and inherit his estate (see Deuteronomy 25:5-6). You could put some of that information in a footnote.
+38:8	id8g			בֹּ֛א אֶל אֵ֥שֶׁת אָחִ֖י⁠ךָ	1	“Marry your brother’s wife/widow {Tamar} {according to our custom}”. The Israelites practiced the custom of Levirate marriage, which meant that if a man died without any children, it was his oldest brother’s duty to marry his widow and have a son together who would carry on the deceased man’s family line and inherit his estate (See: Deuteronomy 25:5-6). You could put some of that information in a footnote.
 38:8	oq0f			וְ⁠יַבֵּ֣ם אֹתָ֑⁠הּ	1	“so that you fulfill your duty/obligation to her {as her brother-in-law}”
 38:8	xpyj			וְ⁠הָקֵ֥ם זֶ֖רַע	1	“and produce/have children {with her}”
 38:8	xkri			לְ⁠אָחִֽי⁠ךָ	1	for your {deceased} brother.” or “to carry on {the name of} your brother {Er}.”
@@ -5367,7 +5367,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 38:18	n7cn			וּ⁠מַטְּ⁠ךָ֖	1	“and your cane” or “and your walking stick”
 38:18	f96t			אֲשֶׁ֣ר בְּ⁠יָדֶ֑⁠ךָ	1	“that you are holding.” or “that you have.”
 38:18	ml3p			וַ⁠יִּתֶּן לָּ֛⁠הּ	1	“So he gave {those things} to her”
-38:18	z9bt		rc://*/ta/man/translate/figs-euphemism	וַ⁠יָּבֹ֥א אֵלֶ֖י⁠הָ	1	“Then he slept/lay with her,” or “Then he had {sexual} relations with her,” Consider again how you translated the idiom “went to” in the book of Genesis. See Gen 6:4 (see note); 16:2, 4; 19:31; 30:3-4; 38:2, 8-9, 16, 18. It may be necessary to translate this phrase in different ways, depending on the context; for example, the relationship in Gen 38:16, 18 was outside of marriage.
+38:18	z9bt		rc://*/ta/man/translate/figs-euphemism	וַ⁠יָּבֹ֥א אֵלֶ֖י⁠הָ	1	“Then he slept/lay with her,” or “Then he had {sexual} relations with her,” Consider again how you translated the idiom “went to” in the book of Genesis. See Gen 6:4 (See: note); 16:2, 4; 19:31; 30:3-4; 38:2, 8-9, 16, 18. It may be necessary to translate this phrase in different ways, depending on the context; for example, the relationship in Gen 38:16, 18 was outside of marriage.
 38:18	gw3h			וַ⁠תַּ֥הַר לֽ⁠וֹ	1	“and she became pregnant by/from him.” or “and he caused her to become pregnant.” Consider again how you translated “conceive” in the book of Genesis. See Gen 4:1, 17; 16:4-5; 19:36; 21:2; 25:21; 29:32-35; 30:5, 7, 17, 19, 23; 38:3-4, 18.
 38:19	liio			וַ⁠תָּ֣קָם וַ⁠תֵּ֔לֶךְ	1	“After that, Tamar left {Judah} and went/returned {home}” or “After Tamar left {Judah}, she went/returned {home}”
 38:19	pbgh			וַ⁠תָּ֥סַר צְעִיפָ֖⁠הּ מֵ⁠עָלֶ֑י⁠הָ	1	“took off her veil/shawl” or “Then she took her veil/scarf off”. Consider whether or not it is best in your language to begin a new sentence here. See how you translated “veil” in verse 14.
@@ -5528,7 +5528,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 40:2	scrt		rc://*/ta/man/translate/translate-versebridge	שְׁנֵ֣י סָרִיסָ֑י⁠ו עַ֚ל שַׂ֣ר הַ⁠מַּשְׁקִ֔ים וְ⁠עַ֖ל שַׂ֥ר הָ⁠אוֹפִֽים	1	“the official in charge of serving wine to him and the official in charge of baking bread for him” or “his chief/head wine-server and chief/head baker” or “those two officials/officers.” It may be more natural to combine verses 1 and 2 and say, “Sometime after that, Pharaoh, the king of Egypt, became very angry at two of his officials, his chief wine-server and chief baker, because they had displeased him.” In this case, you would also combine the verse numbers (1-2) to show it is a verse bridge combining two verses. Do what is best in your language.
 40:3	sdsb		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּתֵּ֨ן אֹתָ֜⁠ם	1	“So he had them {arrested and} put” or “So he {had his soldiers arrest them and} put them”. Often in the Bible (as here), when it says that a king (or someone else with authority) did something, it is implied that he had people who were under his authority actually do it. See how you translated a similar clause in Gen 39:20.
 40:3	dfne			בְּ⁠מִשְׁמַ֗ר	1	“under guard” or “in prison”
-40:3	e6e3			בֵּ֛ית שַׂ֥ר הַ⁠טַבָּחִ֖ים	1	“in/at the house of the captain of/over the guards,” Apparently the round-house prison was part of the house where the chief of the guards lived and worked, perhaps a lower part (see Joseph’s use of the word “pit” in verse 15 to refer to this prison). See how you translated “chief/captain of the guards” in Gen 37:36 and 39:1.
+40:3	e6e3			בֵּ֛ית שַׂ֥ר הַ⁠טַבָּחִ֖ים	1	“in/at the house of the captain of/over the guards,” Apparently the round-house prison was part of the house where the chief of the guards lived and worked, perhaps a lower part (See: Joseph’s use of the word “pit” in verse 15 to refer to this prison). See how you translated “chief/captain of the guards” in Gen 37:36 and 39:1.
 40:3	yw2r			אֶל בֵּ֣ית הַ⁠סֹּ֑הַר מְק֕וֹם אֲשֶׁ֥ר יוֹסֵ֖ף אָס֥וּר	1	“{that is,} in the round-house {prison/jail}, the {same} place/prison where Joseph was imprisoned/confined.” or “in the same prison where Joseph was.” See how you translated “bound” in Gen 39:20.
 40:4	vb12			וַ֠⁠יִּפְקֹד שַׂ֣ר הַ⁠טַּבָּחִ֧ים	1	“{There} the captain of/over the guards”
 40:4	a7gm			וַ֠⁠יִּפְקֹד אֶת יוֹסֵ֛ף אִתָּ֖⁠ם	1	“assigned/appointed Joseph {to take care of them},”
@@ -5578,7 +5578,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 40:14	dy24		rc://*/ta/man/translate/grammar-honorifics	וְ⁠הִזְכַּרְתַּ֨⁠נִי֙ אֶל פַּרְעֹ֔ה	1	“and mention my situation to {King} Pharaoh,” or “and tell {King} Pharaoh about me {and how I was falsely accused},” Make sure that the way Joseph refers to King Pharaoh sounds respectful in your translation.
 40:14	pu81			וְ⁠הוֹצֵאתַ֖⁠נִי מִן הַ⁠בַּ֥יִת הַ⁠זֶּֽה	1	“so that I can get out of this prison.” or “so that he releases/frees me from this prison.”
 40:15	gdgr		rc://*/ta/man/translate/figs-activepassive	כִּֽי גֻנֹּ֣ב גֻּנַּ֔בְתִּי	1	“Surely I was taken by force” or “People brought me {here} by force”. Consider what is the best way to translate this passive clause in your language to emphasize Joseph.
-40:15	ks7h			מֵ⁠אֶ֖רֶץ הָ⁠עִבְרִ֑ים	1	“from the land where the Hebrew people live.” or “from the land where {my people,} the Hebrews, live.” The Hebrew people were the descendants of Abraham (see note at Gen 14:13), and Joseph’s people were known as “Hebrews” in Egypt (Gen 39:14, 17). Their land, which God gave them, was the land of Canaan (Gen 13:12, 14-15; 17:8, 23:19; 37:1). Some of that information could be put in a footnote.
+40:15	ks7h			מֵ⁠אֶ֖רֶץ הָ⁠עִבְרִ֑ים	1	“from the land where the Hebrew people live.” or “from the land where {my people,} the Hebrews, live.” The Hebrew people were the descendants of Abraham (See: note at Gen 14:13), and Joseph’s people were known as “Hebrews” in Egypt (Gen 39:14, 17). Their land, which God gave them, was the land of Canaan (Gen 13:12, 14-15; 17:8, 23:19; 37:1). Some of that information could be put in a footnote.
 40:15	w9ex		rc://*/ta/man/translate/figs-explicit	וְ⁠גַם פֹּה֙	1	“And {while I have been} here {in Egypt},” or “Even here {in Egypt}”
 40:15	jg01			לֹא עָשִׂ֣יתִֽי מְא֔וּמָה	1	“I have not done anything {wrong}” or “I have done nothing {wrong}”
 40:15	qsdn			כִּֽי שָׂמ֥וּ אֹתִ֖⁠י בַּ⁠בּֽוֹר	1	“to be put/thrown into this dungeon/prison.” or “to deserve being in a dungeon/prison.”
@@ -5602,7 +5602,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 40:19	t9af			וְ⁠אָכַ֥ל אֶת בְּשָׂרְ⁠ךָ֖ מֵ⁠עָלֶֽי⁠ךָ	1	“will eat/devour {all} your flesh off your bones.” See how you translated “eating” in verse 17.
 40:20	e75l			וַ⁠יְהִ֣י בַּ⁠יּ֣וֹם הַ⁠שְּׁלִישִׁ֗י י֚וֹם הֻלֶּ֣דֶת אֶת פַּרְעֹ֔ה וַ⁠יַּ֥עַשׂ	1	“Then sure enough, three days later {it was} {King} Pharaoh’s birthday, and” or “And it so happened that three days later, {it was} Pharaoh’s birthday, and”. The phrase “Then it happened” introduces and emphasizes a set of important events. Do what is natural in your language.
 40:20	xdmx			וַ⁠יַּ֥עַשׂ מִשְׁתֶּ֖ה לְ⁠כָל עֲבָדָ֑י⁠ו	1	“he held a feast/banquet for all of his officials/officers {to attend}.” or “he invited all his officials/officers to attend a/his {birthday} feast/banquet.” See how you translated “feast” or “banquet” in Gen 21:8.
-40:20	n9n0			וַ⁠יִּשָּׂ֞א אֶת רֹ֣אשׁ שַׂ֣ר הַ⁠מַּשְׁקִ֗ים וְ⁠אֶת רֹ֛אשׁ שַׂ֥ר הָ⁠אֹפִ֖ים	1	“{During the feast/banquet,} he {had soldiers} bring {his} head/chief wine-server and head/chief baker {out of prison} {to the feast/banquet}”. See how you translated similar clauses in verses 3 (see note), 13, and 19, where Pharaoh had his soldiers do something. Also see how you translated “lifted up your head” in verse 13, where it has a similar meaning.
+40:20	n9n0			וַ⁠יִּשָּׂ֞א אֶת רֹ֣אשׁ שַׂ֣ר הַ⁠מַּשְׁקִ֗ים וְ⁠אֶת רֹ֛אשׁ שַׂ֥ר הָ⁠אֹפִ֖ים	1	“{During the feast/banquet,} he {had soldiers} bring {his} head/chief wine-server and head/chief baker {out of prison} {to the feast/banquet}”. See how you translated similar clauses in verses 3 (See: note), 13, and 19, where Pharaoh had his soldiers do something. Also see how you translated “lifted up your head” in verse 13, where it has a similar meaning.
 40:20	qchm			בְּ⁠ת֥וֹךְ עֲבָדָֽי⁠ו	1	“in front of {all} his {other} officials/officers.” or “where all his {other} officials/officers were.”
 40:21	ehc4			וַ⁠יָּ֛שֶׁב	1	“Then he reinstated/reappointed/returned”. See how you translated “restore...to...position” in verse 13.
 40:21	iuza			אֶת שַׂ֥ר הַ⁠מַּשְׁקִ֖ים עַל מַשְׁקֵ֑⁠הוּ	1	“the chief/head wine-server to his {former/previous} position/work,”
@@ -7085,7 +7085,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 50:17	djc3			וְ⁠עַתָּה֙ שָׂ֣א נָ֔א לְ⁠פֶ֥שַׁע עַבְדֵ֖י אֱלֹהֵ֣י אָבִ֑י⁠ךָ	1	“So we beg you to forgive {us}, the servants of your/our father’s God, for our crimes {against you}.” or “So then, as servants of God whom our father worshiped/served, we beg you to forgive us for sinning {against you}.” Consider again how you translated “the God of” in the book of Genesis. See Gen 9:26; 24:12, 27, 42, 48; 26:24; 28:13; 31:5, 29, 42, 53; 32:9; 43:23; 46:1, 3; 49:24-25; 50:17.
 50:17	elr0			וַ⁠יֵּ֥בְךְּ יוֹסֵ֖ף בְּ⁠דַבְּרָ֥⁠ם אֵלָֽי⁠ו	1	“Joseph cried when he heard that/their message.” or “When Joseph received/heard his brothers’ message to him, he {was very sad and} cried.”
 50:18	vtzz			וַ⁠יֵּלְכוּ֙ גַּם אֶחָ֔י⁠ו	1	“After that, his/Joseph’s brothers themselves came {to him},”
-50:18	u7sf		rc://*/ta/man/translate/translate-symaction	וַֽ⁠יִּפְּל֖וּ לְ⁠פָנָ֑י⁠ו וַ⁠יֹּ֣אמְר֔וּ	1	“and threw/bowed themselves {on the ground} in front of him and said,” or “prostrated themselves before him {to show respect}, and said {to him},” See how you translated “fell...before him” in Gen 44:14. Compare that to how you translated “bowed down to/before...” (see 49:8).
+50:18	u7sf		rc://*/ta/man/translate/translate-symaction	וַֽ⁠יִּפְּל֖וּ לְ⁠פָנָ֑י⁠ו וַ⁠יֹּ֣אמְר֔וּ	1	“and threw/bowed themselves {on the ground} in front of him and said,” or “prostrated themselves before him {to show respect}, and said {to him},” See how you translated “fell...before him” in Gen 44:14. Compare that to how you translated “bowed down to/before...” (See: 49:8).
 50:18	hvlx			הִנֶּ֥⁠נּֽוּ	1	“Here we are,” See how you translated a similar phrase (“Behold me”) in 22:1 , 7. It may be necessary to translate this phrase in different ways, depending on the context.
 50:18	m3yn			לְ⁠ךָ֖ לַ⁠עֲבָדִֽים	1	“we {will be} your slaves/servants!” or “we {will serve you} as slaves/servants!” If you use an exclamation mark here in your translation, make sure it does mean that Joseph’s brothers were angry, rather they are worried and desperate.
 50:19	o5mq			וַ⁠יֹּ֧אמֶר אֲלֵ⁠הֶ֛ם יוֹסֵ֖ף	1	“But Joseph replied to them,”
diff --git a/tn_HEB.tsv b/tn_HEB.tsv
index f154131097..28f81f3789 100644
--- a/tn_HEB.tsv
+++ b/tn_HEB.tsv
@@ -1,6 +1,6 @@
 Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
-front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introduction\n\n### Outline of the Book of Hebrews\n\nHebrews 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.\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n     * Teaching: The Son is greater than the angels (1:5–14)\n     * Exhortation: Listen to the message! (2:1–4)\n     * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: The Son is greater than Moses (3:1–6)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n     * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\n5. The Son as high priest (5:1–10:18)\n     * Teaching: The Son becomes high priest (5:1–10)\n     * Exhortation: Make sure to persevere! (5:11–6:12)\n     * Exhortation: God’s promise is certain (6:13–20)\n     * Teaching: Melchizedek the priest (7:1–10)\n     * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n     * Teaching: The ministry of the Son (8:1–6)\n     * Teaching: The new covenant (8:7–13)\n     * Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n     * Exhortation: Endure in the faith! (10:26–39)\n     * Exhortation: Examples of faith (11:1–40)\n     * Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)\n     * Exhortation: Mount Sinai and Mount Zion (12:18–29)\n8. Closing (13:1–25)\n     * Final commands and exhortations (13:1–19)\n     * Benediction and letter closing (13:20–25)\n\n### Who wrote the Book of Hebrews?\n\nWhoever wrote this letter did not include his name, so we cannot be sure who wrote it. People have suggested many different authors, including Paul, Luke, Barnabas, and Apollos. The author uses a masculine word to refer to himself in [11:32](../11/32.md), but we cannot even be sure that a female author would not refer to herself with a masculine word. However, because the author uses this masculine word, the notes will also refer to the author with masculine words. Since the author did not include his name, you should not include any name in your title or translation.\n\n### When was the Book of Hebrews written?\n\nAgain, we cannot be sure when Hebrews was written. Some argue that the author speaks as if temple worship was currently happening and does not mention the destruction of the temple. This would suggest that Hebrews was written before the Romans destroyed the temple in AD 70. On the other hand, others argue that the author does not discuss the temple and is only interested in what the Scriptures say about the Old Testament tabernacle. What is clear is that a letter written around AD 100 quotes from Hebrews, so Hebrews must have been written before then. So, Hebrews was probably written somewhere between AD 50 and 100.\n\n### To whom was the Book of Hebrews written?\n\nAt one point, most scholars thought that Hebrews was written primarily to Jews who had become Christians and who lived in Jerusalem. They argued for this because the book uses the Old Testament so much and says that Jesus’ work is greater than any Old Testament sacrifices. They suggest that “those from Italy” whom the author mentions in [13:24](../13/24.md) are living in Italy. More recently, some scholars have argued that Hebrews was written for an audience of both Jews and non-Jews who had become Christians who possibly lived in Rome. They argue for this because the author does not refer to the current temple and does not attack Judaism. For this argument, “those from Italy” ([13:24](../13/24.md)) are originally from Italy but live somewhere else. Since both of these arguments can explain details about Hebrews, it is best for the translator to avoid picking one option and making decisions based on it.\n\n### What is the Book of Hebrews about?\n\nHebrews is a “word of exhortation” ([13:22](../13/22.md)) that emphasizes the greatness of Jesus and his work and encourages the audience to persevere in trusting him. There are three primary explanations for why the author sent this letter. First, the audience could be experiencing temptation to become Jews (if they were originally Gentiles) or to participate in the sacrificial system again (if they were originally Jews). They might be tempted because they felt guilty and wanted a visible sacrifice to atone for them, or they might be experiencing persecution and desire the safety of being Jewish, which the Romans considered a protected religious status. Second, the audience could be experiencing shame and dishonor from the culture they were living in. Gentiles called Christians “atheists” because they believed in only one God, and Christians were also considered to be dangerous because they did not swear loyalty to Caesar, the “Lord.” In response, they might be tempted to conceal or abandon what they believed. Third, the audience could be experiencing a lack of intensity and interest in what they believed. In other words, as time went on, what they believed became less important to their lives. Whether the author is exhorting his audience not to return to Judaism or not becomes important for some translation decisions, including what to name this book. Given that there are at least three plausible situations that explain what the author was concerned about, it is recommended that you do not base translation decisions on any one specific option. It is better to use general language, just like the author of Hebrews does. In the end, what is clear is that Hebrews explains how Jesus functions as a high priest to save his people, and he is the only priest and savior that matters. The author wants the audience to believe this more and more.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Hebrews” or “The Letter to the Hebrews.” Or they may choose a title that focuses more on the contents of the letter, such as “A Word of Exhortation” (see the notes on [13:22](../13/22.md)) or “Sermon to Christians” or “Sermon to Jewish Christians.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does it mean for Jesus to be the “Son” of God?\n\nIn [1:2](../01/02.md), the author first speaks of Jesus as “Son,” and he continues to use “Son” for Jesus throughout the letter. This is a special title for Jesus that emphasizes his close relationship with his “Father.” The “Father” and the “Son,” together with the “Holy Spirit,” are God. So, the title “Son” indicates that Jesus is God and is closely related to his “Father,” who is God. The author quotes from Old Testament passages that used “son” to indicate the special relationship between the king of Israel and God. Because the author applies these passages to Jesus, “Son” also indicates that Jesus is the king of the world. The author eventually states that those who believe in Jesus become “sons” as well (see [12:5–10](../12/05.md)), which means they are Jesus’ “brothers” (see [2:11–12](../02/11.md)). Therefore, “Son” is a very important title for Jesus and should be preserved in translation if at all possible. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### What is a “covenant”?\n\nA “covenant” is a solemn agreement between people or groups. Covenants usually included a description of the relationship between the two parties, stipulations or requirements, and blessings for doing what the covenant required and curses for breaking the covenant. God made a “covenant” like this with Abraham, the ancestor of the Israelites, and he renewed this covenant with the people of Israel when he brought them out of Egypt. In the Old Testament, God promised that he would make a “new covenant” (see how [8:8–12](../08/08.md) quotes from [Jeremiah 31:31–34](../jer/31/31.md)). The author of Hebrews argues that God made this new covenant through Jesus (see the first mention of “covenant” in [7:22](../07/22.md)). Believers are now part of this new covenant, and the author exhorts them to be faithful to it. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### What is a “high priest”?\n\nA “high priest” was the leader of the priests in Israel. The priests were descended from a man named “Aaron,” and God would appoint one of these priests to be the leader, or “high priest.” This high priest was the only priest allowed to go into the most sacred, inner part of the tabernacle. He entered there once a year to make a special offering to God to take care of sins. The author identifies Jesus as a “high priest” because he is the one who goes to the most sacred place to take care of sins. Consider using a word or phrase that refers to a person who is the greatest or most important priest. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### What is the “tabernacle”?\n\nThe “tabernacle” was a large tent that God had Moses and the Israelites make. It was a sacred place where God revealed himself to his people and came close to them. The tabernacle had a courtyard and a tent structure that included two rooms, a Holy Place and a Most Holy Place. Priests often entered the Holy Place, but the Most Holy Place was where the high priest entered one time only every year. The author gives a brief description of this tabernacle and what was in it in [9:1–7](../09/01.md). You can read God’s instructions for the tabernacle in [Exodus 25–27](../exo/25/01.md), [30](../exo/30/01.md), and you can read about how the Israelites made it in [Exodus 36–38](../exo/36/01.md). This tabernacle was the place where the priests presented sacrifices and worshiped God. Later, the kings of Israel built a temple for God, and they made its structure match the tabernacle. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### What is the Day of Atonement?\n\nWhen the author refers to a high priest “entering,” presenting blood, or doing something “once a year,” he is referring to the “Day of Atonement.” You can read about this yearly ritual in [Leviticus 16](../lev/16/01.md). On this day, the high priest would slaughter a bull and a goat. He would take the blood from these animals into the Most Holy Place and sprinkle it there before God. Then, he would take another goat, lay his hands on it, and send it out into the wilderness. Finally, someone would burn the carcasses of the slaughtered bull and goat outside the camp area. In this way, the high priest would atone for his own sins and the people’s sins. The author describes what Jesus does as a high priest by comparing it to what the high priest did in the tabernacle.\n\n### When and where does Jesus make atonement in Hebrews?\n\nScholars debate when and where Jesus’ acted as a high priest to make atonement. First, some argue that the author is using symbols to describe Jesus’ death on the cross. In this case, Jesus acted as a high priest when he died on earth. Second, some argue that Jesus functions like the high priest on the Day of Atonement by both slaughtering the sacrifice and then presenting the blood in the sanctuary. In this case, Jesus acted as a high priest when he died on earth and also when he presented his blood in the heavenly sanctuary after he ascended to heaven. Third, some argue that Jesus acts as a high priest only when he presents his blood in the heavenly sanctuary. In this case, when he dies on the cross, he is acting like the bull or goat on the Day of Atonement but not like the high priest. He then acts like the high priest when he presents his blood in the heavenly sanctuary. This is an important issue because it affects word choices. When the author is referring to Jesus’ life on earth, should the translator use words that sound “priestly”? Consider carefully what each verse is saying about Jesus and his work. If possible, your translation should allow all of the above interpretations.\n\n### What does the author’s description of heaven mean?\n\nScholars debate what the author means when he speaks of a throne, tabernacle, and city in heaven. There are three common ways to understand what he means. First, these things could be symbols that the author uses to describe being near God. In this case, the author describes God’s presence in various ways to emphasize various aspects of what God’s presence is like. Second, these things could be metaphors that refer to “heaven,” the place where God dwells. In this case, the author uses these things that people understand to describe something that people cannot fully understand now: what heaven is like. Third, these things could exist within heaven. In other words, the author could be generally describing structures and places within heaven. For all three of these options, the author does describe heaven with language related to throne, tabernacle, and city, so you should preserve the author’s descriptions. If possible, your translation should allow for all three of the above interpretations. (See: [[rc://*/tw/dict/bible/kt/heaven]])\n\n## Part 3: Important Translation Issues\n\n### How should verbs that refer to God speaking Scripture be translated?\n\nThroughout Hebrews, the author quotes the Old Testament many times. In most cases, he says that God “speaks” the words from the Old Testament. He attributes the quotes sometimes to the Father, sometimes to the Son, and sometimes to the Holy Spirit. If it is possible, you should use words that refer to someone “speaking” when you translate the introductions to the quotations. The fact that God “speaks” or “talks” in the Scriptures is an important part of the message of Hebrews.\n\n### What does “blood” refer to in Hebrews?\n\nHebrews refers frequently to “blood.” When the author refers to “blood” from animals that had been sacrificed, he is speaking about how the “blood” would be drained from the animal into a container and then taken into the tabernacle. When he speaks about Jesus’ “blood,” especially when he says that Jesus offered his “blood,” it is less clear exactly what he means. First, he could be referring to the physical blood of Jesus, which he shed on the cross when he died. Second, he could be using the word “blood” to refer in general to Jesus’ suffering and death. In this case, he could offer this death at the moment when he died or when he ascended to heaven. Third, he could be using the word “blood” to refer to Jesus’ resurrected life. In this case, Jesus offered this life when he ascended into heaven. Since “blood” is an important concept in Hebrews, and because it connects Jesus’ work with the sacrifices of the old covenant, you should preserve language that refers to blood. If your language distinguishes between blood in the body and shed blood, it is probably best to refer to shed blood. (See: [[rc://*/tw/dict/bible/kt/blood]])\n\n### How should the different phrases used to describe dealing with sins be translated?\n\nThe author uses many different phrases to refer to the forgiveness or removal of sins: “purification for sins” ([1:3](../01/03.md)), sacrifices “for sins” ([5:1](../05/01.md), [3](../05/03.md); [10:12](../10/12.md)), sacrifices “on behalf of sins” ([7:27](../07/27.md); [10:18](../10/18.md), [26](../10/26.md); [13:11](../13/11.md)), “annulment of sin” ([9:26](../09/26.md)), “to bear sins” ([9:28](../09/28.md)), “to take away sins” ([10:4](../10/04.md), [11](../10/11.md)). Each of these phrases refer to how a sacrifice or some other act deals with sins. This suggests that the author does not think that there is one way only that sacrifices deal with sins; rather, each phrase emphasizes a different aspect. You should preserve the different phrases as much as possible instead of harmonizing them.\n\n### How should “perfection” and “perfect” be translated?\n\nThe author of Hebrews uses “perfection” words frequently, both for believers and for Jesus. Since he describes Jesus as being “perfected” (see [2:10](../02/10.md); [5:9](../05/09.md)), the words cannot refer to becoming sinless or holy, since Jesus was always “without sin” (see [4:15](../04/15.md)). There are three primary options. First, “perfection” could refer to becoming a priest. In this case, Jesus becomes a priest when he is “perfected,” and believers also become priests or at least like priests. Second, “perfection” could refer to getting close to God, which would include entering heaven and God’s presence. In this case, Jesus is “perfected” when he enters heaven, and believers too will be “perfected” when they enter heaven. Third, “perfection” could refer generally to a person becoming what they were meant to be. So, Jesus is “perfected” when he becomes the priest that God wanted him to be. Believers are “perfected” when they become what God wants them to be, which would include being faithful and holy. The UST generally follows this third option. Consider what words in your language could indicate “perfection” for both Jesus and believers. (See: [[rc://*/tw/dict/bible/other/perfect]])\n\n### Does the author use words for sacred spaces and buildings consistently?\n\nIn [9:1–8](../09/01.md), the author refers to the earthly tabernacle and names its parts: there was a “first tent,” called “Holy Place,” and a “second tent,” named “Holy of Holies.” Together, these make up “the earthly holy place.” However, the rest of the letter only refers to the “holy places” and to a “tabernacle.” Most likely, [9:1–8](../09/01.md) uses terminology taken from the Old Testament. The rest of the letter uses the author’s own labels. There is a great deal of debate about whether the author thought the heavenly tabernacle had one or two rooms. Most likely, the “holy places” refers to the inner, most sacred room, while the “tabernacle” refers to the whole sanctuary. The “holy places” could be one part of the “tabernacle,” or the “holy places” could make up the entire “tabernacle.” Consider what words or phrases can consistently translate “holy places” and “tabernacle.” However, you may need to use different words or phrases in [9:1–8](../09/01.md). See the notes on verses where these terms appear. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### What version of the Old Testament does the author quote from?\n\nMost modern Old Testaments are translated from Hebrew, the language that ancient Israelites spoke. However, many years before Jesus came, the Old Testament was translated into Greek, the language that most people in the Roman empire spoke. Many Jews who lived in cities throughout the empire used one of these Greek translations, since they mostly spoke Greek. The author of Hebrews also seems to use one of these Greek translations for his quotations. Because of this, sometimes his quotations from the Old Testament differ from what you might read in a modern translation of the Old Testament passage. Further, sometimes the author does not directly quote a passage but simply summarizes or paraphrases it. In these cases, the words will again be different than what you might read in the Old Testament. Because of all that, whenever the author quotes or summarizes the Old Testament, you should not make your translation match what you might find in a translation of the Old Testament. Instead, you should translate the words that you find without trying to make them match.\n\n### How should “we” and “you” be translated?\n\nThroughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the Book of Hebrews?\n\nIn 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://*/ta/man/translate/translate-textvariants]])\n\n* “of his kingdom” ([1:8](../01/08.md)). Some ancient manuscripts have this: “of your kingdom.”\n* “with glory and honor” ([2:7](../02/07.md)). Some ancient manuscripts have this: “with glory and honor and you have put him over the works of your hands.”\n* “in his house” ([3:2](../03/02.md)). Some ancient manuscripts have this: “in his whole house.”\n* “not having been joined in faith with the ones having heard” ([4:2](../04/02.md)). Here, “not having been joined” refers to people. Some ancient manuscripts have this: “not having been joined by faith to the ones having heard {it}.” Here, “not having been joined” refers to the “message.”\n* “the good things having come into existence” ([9:11](../09/11.md)). Some ancient manuscripts have this: “the good things about to come into existence.”\n* “your conscience” [9:14](../09/14.md). Some ancient manuscripts have this: “our conscience.”\n* “with the prisoners” ([10:34](../10/34.md)). Some ancient manuscripts have this: “with my chains.”\n* “even Sarah herself” ([11:11](../11/11.md)). Some ancient manuscripts have this: “even barren Sarah herself.”\n* “they were sawn in two, they were tried” ([11:37](../11/37.md)). Some ancient manuscripts have this: “they were sawn in two,” omitting “they were tried.”\n* “against themselves” ([12:3](../12/03.md)). Some ancient manuscripts have this: “against himself.”\n* “Grace be with all of you” ([13:25](../13/25.md)). Some ancient manuscripts have this: “Grace be with all of you. Amen.”
-1:intro	aaf9				0	# Hebrews 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n     * Teaching: The Son is greater than the angels (1:5–14)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God speaking scripture\n\nIn 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.\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [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 with which you are familiar. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The Son and the Father\n\nIn this chapter, the author refers to the “Son” and several times speaks of God as “Father.” These are important terms for two persons 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://*/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### Angels\n\nThe 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://*/tw/dict/bible/kt/angel]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe 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://*/ta/man/translate/figs-rquestion]])\n\n### Parallelisms\n\nIn 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://*/ta/man/translate/figs-parallelism]])\n\n### Inheriting\n\nIn [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://*/tw/dict/bible/kt/inherit]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Descriptions of the Son in [1:3](../01/03.md)\n\nIn [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.
+front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introduction\n\n### Outline of the Book of Hebrews\n\nHebrews 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.\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n     * Teaching: The Son is greater than the angels (1:5–14)\n     * Exhortation: Listen to the message! (2:1–4)\n     * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: The Son is greater than Moses (3:1–6)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n     * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\n5. The Son as high priest (5:1–10:18)\n     * Teaching: The Son becomes high priest (5:1–10)\n     * Exhortation: Make sure to persevere! (5:11–6:12)\n     * Exhortation: God’s promise is certain (6:13–20)\n     * Teaching: Melchizedek the priest (7:1–10)\n     * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n     * Teaching: The ministry of the Son (8:1–6)\n     * Teaching: The new covenant (8:7–13)\n     * Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n     * Exhortation: Endure in the faith! (10:26–39)\n     * Exhortation: Examples of faith (11:1–40)\n     * Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)\n     * Exhortation: Mount Sinai and Mount Zion (12:18–29)\n8. Closing (13:1–25)\n     * Final commands and exhortations (13:1–19)\n     * Benediction and letter closing (13:20–25)\n\n### Who wrote the Book of Hebrews?\n\nWhoever wrote this letter did not include his name, so we cannot be sure who wrote it. People have suggested many different authors, including Paul, Luke, Barnabas, and Apollos. The author uses a masculine word to refer to himself in [11:32](../11/32.md), but we cannot even be sure that a female author would not refer to herself with a masculine word. However, because the author uses this masculine word, the notes will also refer to the author with masculine words. Since the author did not include his name, you should not include any name in your title or translation.\n\n### When was the Book of Hebrews written?\n\nAgain, we cannot be sure when Hebrews was written. Some argue that the author speaks as if temple worship was currently happening and does not mention the destruction of the temple. This would suggest that Hebrews was written before the Romans destroyed the temple in AD 70. On the other hand, others argue that the author does not discuss the temple and is only interested in what the Scriptures say about the Old Testament tabernacle. What is clear is that a letter written around AD 100 quotes from Hebrews, so Hebrews must have been written before then. So, Hebrews was probably written somewhere between AD 50 and 100.\n\n### To whom was the Book of Hebrews written?\n\nAt one point, most scholars thought that Hebrews was written primarily to Jews who had become Christians and who lived in Jerusalem. They argued for this because the book uses the Old Testament so much and says that Jesus’ work is greater than any Old Testament sacrifices. They suggest that “those from Italy” whom the author mentions in [13:24](../13/24.md) are living in Italy. More recently, some scholars have argued that Hebrews was written for an audience of both Jews and non-Jews who had become Christians who possibly lived in Rome. They argue for this because the author does not refer to the current temple and does not attack Judaism. For this argument, “those from Italy” ([13:24](../13/24.md)) are originally from Italy but live somewhere else. Since both of these arguments can explain details about Hebrews, it is best for the translator to avoid picking one option and making decisions based on it.\n\n### What is the Book of Hebrews about?\n\nHebrews is a “word of exhortation” ([13:22](../13/22.md)) that emphasizes the greatness of Jesus and his work and encourages the audience to persevere in trusting him. There are three primary explanations for why the author sent this letter. First, the audience could be experiencing temptation to become Jews (if they were originally Gentiles) or to participate in the sacrificial system again (if they were originally Jews). They might be tempted because they felt guilty and wanted a visible sacrifice to atone for them, or they might be experiencing persecution and desire the safety of being Jewish, which the Romans considered a protected religious status. Second, the audience could be experiencing shame and dishonor from the culture they were living in. Gentiles called Christians “atheists” because they believed in only one God, and Christians were also considered to be dangerous because they did not swear loyalty to Caesar, the “Lord.” In response, they might be tempted to conceal or abandon what they believed. Third, the audience could be experiencing a lack of intensity and interest in what they believed. In other words, as time went on, what they believed became less important to their lives. Whether the author is exhorting his audience not to return to Judaism or not becomes important for some translation decisions, including what to name this book. Given that there are at least three plausible situations that explain what the author was concerned about, it is recommended that you do not base translation decisions on any one specific option. It is better to use general language, just like the author of Hebrews does. In the end, what is clear is that Hebrews explains how Jesus functions as a high priest to save his people, and he is the only priest and savior that matters. The author wants the audience to believe this more and more.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Hebrews” or “The Letter to the Hebrews.” Or they may choose a title that focuses more on the contents of the letter, such as “A Word of Exhortation” (See: the notes on [13:22](../13/22.md)) or “Sermon to Christians” or “Sermon to Jewish Christians.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does it mean for Jesus to be the “Son” of God?\n\nIn [1:2](../01/02.md), the author first speaks of Jesus as “Son,” and he continues to use “Son” for Jesus throughout the letter. This is a special title for Jesus that emphasizes his close relationship with his “Father.” The “Father” and the “Son,” together with the “Holy Spirit,” are God. So, the title “Son” indicates that Jesus is God and is closely related to his “Father,” who is God. The author quotes from Old Testament passages that used “son” to indicate the special relationship between the king of Israel and God. Because the author applies these passages to Jesus, “Son” also indicates that Jesus is the king of the world. The author eventually states that those who believe in Jesus become “sons” as well (See: [12:5–10](../12/05.md)), which means they are Jesus’ “brothers” (See: [2:11–12](../02/11.md)). Therefore, “Son” is a very important title for Jesus and should be preserved in translation if at all possible. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### What is a “covenant”?\n\nA “covenant” is a solemn agreement between people or groups. Covenants usually included a description of the relationship between the two parties, stipulations or requirements, and blessings for doing what the covenant required and curses for breaking the covenant. God made a “covenant” like this with Abraham, the ancestor of the Israelites, and he renewed this covenant with the people of Israel when he brought them out of Egypt. In the Old Testament, God promised that he would make a “new covenant” (See: how [8:8–12](../08/08.md) quotes from [Jeremiah 31:31–34](../jer/31/31.md)). The author of Hebrews argues that God made this new covenant through Jesus (See: the first mention of “covenant” in [7:22](../07/22.md)). Believers are now part of this new covenant, and the author exhorts them to be faithful to it. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### What is a “high priest”?\n\nA “high priest” was the leader of the priests in Israel. The priests were descended from a man named “Aaron,” and God would appoint one of these priests to be the leader, or “high priest.” This high priest was the only priest allowed to go into the most sacred, inner part of the tabernacle. He entered there once a year to make a special offering to God to take care of sins. The author identifies Jesus as a “high priest” because he is the one who goes to the most sacred place to take care of sins. Consider using a word or phrase that refers to a person who is the greatest or most important priest. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### What is the “tabernacle”?\n\nThe “tabernacle” was a large tent that God had Moses and the Israelites make. It was a sacred place where God revealed himself to his people and came close to them. The tabernacle had a courtyard and a tent structure that included two rooms, a Holy Place and a Most Holy Place. Priests often entered the Holy Place, but the Most Holy Place was where the high priest entered one time only every year. The author gives a brief description of this tabernacle and what was in it in [9:1–7](../09/01.md). You can read God’s instructions for the tabernacle in [Exodus 25–27](../exo/25/01.md), [30](../exo/30/01.md), and you can read about how the Israelites made it in [Exodus 36–38](../exo/36/01.md). This tabernacle was the place where the priests presented sacrifices and worshiped God. Later, the kings of Israel built a temple for God, and they made its structure match the tabernacle. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### What is the Day of Atonement?\n\nWhen the author refers to a high priest “entering,” presenting blood, or doing something “once a year,” he is referring to the “Day of Atonement.” You can read about this yearly ritual in [Leviticus 16](../lev/16/01.md). On this day, the high priest would slaughter a bull and a goat. He would take the blood from these animals into the Most Holy Place and sprinkle it there before God. Then, he would take another goat, lay his hands on it, and send it out into the wilderness. Finally, someone would burn the carcasses of the slaughtered bull and goat outside the camp area. In this way, the high priest would atone for his own sins and the people’s sins. The author describes what Jesus does as a high priest by comparing it to what the high priest did in the tabernacle.\n\n### When and where does Jesus make atonement in Hebrews?\n\nScholars debate when and where Jesus’ acted as a high priest to make atonement. First, some argue that the author is using symbols to describe Jesus’ death on the cross. In this case, Jesus acted as a high priest when he died on earth. Second, some argue that Jesus functions like the high priest on the Day of Atonement by both slaughtering the sacrifice and then presenting the blood in the sanctuary. In this case, Jesus acted as a high priest when he died on earth and also when he presented his blood in the heavenly sanctuary after he ascended to heaven. Third, some argue that Jesus acts as a high priest only when he presents his blood in the heavenly sanctuary. In this case, when he dies on the cross, he is acting like the bull or goat on the Day of Atonement but not like the high priest. He then acts like the high priest when he presents his blood in the heavenly sanctuary. This is an important issue because it affects word choices. When the author is referring to Jesus’ life on earth, should the translator use words that sound “priestly”? Consider carefully what each verse is saying about Jesus and his work. If possible, your translation should allow all of the above interpretations.\n\n### What does the author’s description of heaven mean?\n\nScholars debate what the author means when he speaks of a throne, tabernacle, and city in heaven. There are three common ways to understand what he means. First, these things could be symbols that the author uses to describe being near God. In this case, the author describes God’s presence in various ways to emphasize various aspects of what God’s presence is like. Second, these things could be metaphors that refer to “heaven,” the place where God dwells. In this case, the author uses these things that people understand to describe something that people cannot fully understand now: what heaven is like. Third, these things could exist within heaven. In other words, the author could be generally describing structures and places within heaven. For all three of these options, the author does describe heaven with language related to throne, tabernacle, and city, so you should preserve the author’s descriptions. If possible, your translation should allow for all three of the above interpretations. (See: [[rc://*/tw/dict/bible/kt/heaven]])\n\n## Part 3: Important Translation Issues\n\n### How should verbs that refer to God speaking Scripture be translated?\n\nThroughout Hebrews, the author quotes the Old Testament many times. In most cases, he says that God “speaks” the words from the Old Testament. He attributes the quotes sometimes to the Father, sometimes to the Son, and sometimes to the Holy Spirit. If it is possible, you should use words that refer to someone “speaking” when you translate the introductions to the quotations. The fact that God “speaks” or “talks” in the Scriptures is an important part of the message of Hebrews.\n\n### What does “blood” refer to in Hebrews?\n\nHebrews refers frequently to “blood.” When the author refers to “blood” from animals that had been sacrificed, he is speaking about how the “blood” would be drained from the animal into a container and then taken into the tabernacle. When he speaks about Jesus’ “blood,” especially when he says that Jesus offered his “blood,” it is less clear exactly what he means. First, he could be referring to the physical blood of Jesus, which he shed on the cross when he died. Second, he could be using the word “blood” to refer in general to Jesus’ suffering and death. In this case, he could offer this death at the moment when he died or when he ascended to heaven. Third, he could be using the word “blood” to refer to Jesus’ resurrected life. In this case, Jesus offered this life when he ascended into heaven. Since “blood” is an important concept in Hebrews, and because it connects Jesus’ work with the sacrifices of the old covenant, you should preserve language that refers to blood. If your language distinguishes between blood in the body and shed blood, it is probably best to refer to shed blood. (See: [[rc://*/tw/dict/bible/kt/blood]])\n\n### How should the different phrases used to describe dealing with sins be translated?\n\nThe author uses many different phrases to refer to the forgiveness or removal of sins: “purification for sins” ([1:3](../01/03.md)), sacrifices “for sins” ([5:1](../05/01.md), [3](../05/03.md); [10:12](../10/12.md)), sacrifices “on behalf of sins” ([7:27](../07/27.md); [10:18](../10/18.md), [26](../10/26.md); [13:11](../13/11.md)), “annulment of sin” ([9:26](../09/26.md)), “to bear sins” ([9:28](../09/28.md)), “to take away sins” ([10:4](../10/04.md), [11](../10/11.md)). Each of these phrases refer to how a sacrifice or some other act deals with sins. This suggests that the author does not think that there is one way only that sacrifices deal with sins; rather, each phrase emphasizes a different aspect. You should preserve the different phrases as much as possible instead of harmonizing them.\n\n### How should “perfection” and “perfect” be translated?\n\nThe author of Hebrews uses “perfection” words frequently, both for believers and for Jesus. Since he describes Jesus as being “perfected” (See: [2:10](../02/10.md); [5:9](../05/09.md)), the words cannot refer to becoming sinless or holy, since Jesus was always “without sin” (See: [4:15](../04/15.md)). There are three primary options. First, “perfection” could refer to becoming a priest. In this case, Jesus becomes a priest when he is “perfected,” and believers also become priests or at least like priests. Second, “perfection” could refer to getting close to God, which would include entering heaven and God’s presence. In this case, Jesus is “perfected” when he enters heaven, and believers too will be “perfected” when they enter heaven. Third, “perfection” could refer generally to a person becoming what they were meant to be. So, Jesus is “perfected” when he becomes the priest that God wanted him to be. Believers are “perfected” when they become what God wants them to be, which would include being faithful and holy. The UST generally follows this third option. Consider what words in your language could indicate “perfection” for both Jesus and believers. (See: [[rc://*/tw/dict/bible/other/perfect]])\n\n### Does the author use words for sacred spaces and buildings consistently?\n\nIn [9:1–8](../09/01.md), the author refers to the earthly tabernacle and names its parts: there was a “first tent,” called “Holy Place,” and a “second tent,” named “Holy of Holies.” Together, these make up “the earthly holy place.” However, the rest of the letter only refers to the “holy places” and to a “tabernacle.” Most likely, [9:1–8](../09/01.md) uses terminology taken from the Old Testament. The rest of the letter uses the author’s own labels. There is a great deal of debate about whether the author thought the heavenly tabernacle had one or two rooms. Most likely, the “holy places” refers to the inner, most sacred room, while the “tabernacle” refers to the whole sanctuary. The “holy places” could be one part of the “tabernacle,” or the “holy places” could make up the entire “tabernacle.” Consider what words or phrases can consistently translate “holy places” and “tabernacle.” However, you may need to use different words or phrases in [9:1–8](../09/01.md). See the notes on verses where these terms appear. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### What version of the Old Testament does the author quote from?\n\nMost modern Old Testaments are translated from Hebrew, the language that ancient Israelites spoke. However, many years before Jesus came, the Old Testament was translated into Greek, the language that most people in the Roman empire spoke. Many Jews who lived in cities throughout the empire used one of these Greek translations, since they mostly spoke Greek. The author of Hebrews also seems to use one of these Greek translations for his quotations. Because of this, sometimes his quotations from the Old Testament differ from what you might read in a modern translation of the Old Testament passage. Further, sometimes the author does not directly quote a passage but simply summarizes or paraphrases it. In these cases, the words will again be different than what you might read in the Old Testament. Because of all that, whenever the author quotes or summarizes the Old Testament, you should not make your translation match what you might find in a translation of the Old Testament. Instead, you should translate the words that you find without trying to make them match.\n\n### How should “we” and “you” be translated?\n\nThroughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the Book of Hebrews?\n\nIn 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://*/ta/man/translate/translate-textvariants]])\n\n* “of his kingdom” ([1:8](../01/08.md)). Some ancient manuscripts have this: “of your kingdom.”\n* “with glory and honor” ([2:7](../02/07.md)). Some ancient manuscripts have this: “with glory and honor and you have put him over the works of your hands.”\n* “in his house” ([3:2](../03/02.md)). Some ancient manuscripts have this: “in his whole house.”\n* “not having been joined in faith with the ones having heard” ([4:2](../04/02.md)). Here, “not having been joined” refers to people. Some ancient manuscripts have this: “not having been joined by faith to the ones having heard {it}.” Here, “not having been joined” refers to the “message.”\n* “the good things having come into existence” ([9:11](../09/11.md)). Some ancient manuscripts have this: “the good things about to come into existence.”\n* “your conscience” [9:14](../09/14.md). Some ancient manuscripts have this: “our conscience.”\n* “with the prisoners” ([10:34](../10/34.md)). Some ancient manuscripts have this: “with my chains.”\n* “even Sarah herself” ([11:11](../11/11.md)). Some ancient manuscripts have this: “even barren Sarah herself.”\n* “they were sawn in two, they were tried” ([11:37](../11/37.md)). Some ancient manuscripts have this: “they were sawn in two,” omitting “they were tried.”\n* “against themselves” ([12:3](../12/03.md)). Some ancient manuscripts have this: “against himself.”\n* “Grace be with all of you” ([13:25](../13/25.md)). Some ancient manuscripts have this: “Grace be with all of you. Amen.”
+1:intro	aaf9				0	# Hebrews 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n     * Teaching: The Son is greater than the angels (1:5–14)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God speaking scripture\n\nIn 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.\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [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 with which you are familiar. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The Son and the Father\n\nIn this chapter, the author refers to the “Son” and several times speaks of God as “Father.” These are important terms for two persons 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://*/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### Angels\n\nThe 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://*/tw/dict/bible/kt/angel]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe 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://*/ta/man/translate/figs-rquestion]])\n\n### Parallelisms\n\nIn 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://*/ta/man/translate/figs-parallelism]])\n\n### Inheriting\n\nIn [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://*/tw/dict/bible/kt/inherit]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Descriptions of the Son in [1:3](../01/03.md)\n\nIn [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.
 1:1	dhcr		rc://*/ta/man/translate/figs-doublet	πολυμερῶς καὶ πολυτρόπως πάλαι	1	Here, the phrase **In many portions** shows that God did not speak just once. Rather, he spoke often throughout the time period called **long ago**. Then, the phrase **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 the author’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,”
 1:1	c7us		rc://*/ta/man/translate/figs-infostructure	πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις	1	Here, the phrase **In many portions and in many ways long ago** describes how God “spoke” **to our fathers**. If it would be helpful in your language, 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”
 1:1	ct15		rc://*/ta/man/translate/grammar-connect-time-sequential	λαλήσας	1	Here, the phrase **having spoken** introduces an action that took place before the actions that take place in the next verse ([1:2](../01/02.md)). Use a form that introduces action that takes place before something else. Alternate translation: “after speaking”
@@ -37,7 +37,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 1:6	wnl5		rc://*/ta/man/translate/figs-pastforfuture	εἰσαγάγῃ & λέγει	1	Here the author uses the present tense to introduce what God says. He may be referring to a past event (if **brings** refers to the incarnation or the ascension of Jesus) or a future event (if **brings** refers to the return of Jesus at the end). The author uses the present tense to focus on what God **says** rather than when he **says** it. Consider what tense would be appropriate for referring primarily to what a person says. Alternate translation: “he brought … he said”
 1:6	llcd		rc://*/ta/man/translate/figs-infostructure	ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει	1	Here, the word **again** could modify: (1) **he says**. In this case, **again** tells the audience that the author is quoting an important text **again**. Alternate translation: “But, when he brings the firstborn into the world, again he says” (2) **he brings**. In this case, **again** tells the audience that the **firstborn** has already been in **the world**, and God is “bringing” him into it **again**. The “bringing” would then refer to how Jesus returns to heaven when he ascends or how he comes back again to earth at the end. Alternate translation: “But, when he again brings the firstborn into the world, he says”
 1:6	b4s2		rc://*/ta/man/translate/figs-metaphor	τὸν πρωτότοκον	1	Here, the phrase **the firstborn** refers to Jesus. The author refers to him as the **firstborn** to emphasize his importance and authority over everyone else. It does not imply that there was a time before Jesus existed or that God gave birth to him at some point. Rather, it implies that Jesus has adopted siblings; they are everyone who believes in him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his honored Son” or “his first Son”
-1:6	lnxs			εἰς τὴν οἰκουμένην	1	Here, the phrase **the world** could refer to: (1) the “world that is coming” (see [2:5](../02/05.md)), which is heaven or the heavenly world. In this case, the verse refers to Jesus’ ascension into heaven. Alternate translation: “into the coming world” (2) this world as it currently exists. In this case, the verse refers either to Jesus’ incarnation or to his return to earth at the end. Alternate translation: “into our world”
+1:6	lnxs			εἰς τὴν οἰκουμένην	1	Here, the phrase **the world** could refer to: (1) the “world that is coming” (See: [2:5](../02/05.md)), which is heaven or the heavenly world. In this case, the verse refers to Jesus’ ascension into heaven. Alternate translation: “into the coming world” (2) this world as it currently exists. In this case, the verse refers either to Jesus’ incarnation or to his return to earth at the end. Alternate translation: “into our world”
 1:6	b6dy		rc://*/ta/man/translate/figs-imperative3p	καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ	1	Here the author of the quotation 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 or phrase such as “need to” or “must.” Alternate translation: “And all the angels of God need to worship him”
 1:7	bwuh		rc://*/ta/man/translate/writing-quotations	καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει	1	Here the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken about angels. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Psalm 104:4](../../psa/104/04.md). Since the author introduces this quotation as words that God has said about the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The word **And** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “On the one hand, with regard to the angels, God declares,”
 1:7	urbi		rc://*/ta/man/translate/figs-parallelism	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	1	Here the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if repetition would be confusing, you could combine the two statements. Alternate translation: “The one who makes his servant angels spirits and flames of fire”
@@ -67,7 +67,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 1:9	w1l1		rc://*/ta/man/translate/figs-possession	ἔλαιον ἀγαλλιάσεως	1	Here the quotation uses the possessive form to show that the **oil** leads to **exultation**. If it would be helpful in your language, you could express the idea with a word or phrase that indicates result. Alternate translation: “with the oil that leads to exultation”
 1:9	h3ne		rc://*/ta/man/translate/figs-abstractnouns	ἀγαλλιάσεως	1	If your language does not use an abstract noun for the idea of **exultation**, you could express the idea by using a verb such as “exult” or “rejoice.” Alternate translation: “that makes you rejoice” or “which causes you to exult”
 1:9	akn8		rc://*/ta/man/translate/figs-extrainfo	τοὺς μετόχους σου	1	Here the author does not clarify who the **companions** are. In the context of the quotation, they probably referred to other people in the royal family who did not become king. In the context of Hebrews, they probably refer to those who believe in Jesus. God saves them, but he does not seat them at his right hand like he does with Jesus. However, neither the quotation nor the author of Hebrews state explicitly who the **companions** are, so you should leave their identify unspecified if possible. Alternate translation: “those who are with you”
-1:10	nsd4		rc://*/ta/man/translate/writing-quotations	καί	1	Here and in the next two verses, the author quotes from the Old Testament. He uses **And** to indicate that these are more words that God says “with regard to the Son” (see [1:8](../01/08.md)). The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 102:25–27](../psa/102/25.md). Since the author introduces this quotation as words that God has said about the Son, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “God says further,”
+1:10	nsd4		rc://*/ta/man/translate/writing-quotations	καί	1	Here and in the next two verses, the author quotes from the Old Testament. He uses **And** to indicate that these are more words that God says “with regard to the Son” (See: [1:8](../01/08.md)). The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 102:25–27](../psa/102/25.md). Since the author introduces this quotation as words that God has said about the Son, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “God says further,”
 1:10	html		rc://*/ta/man/translate/figs-parallelism	σὺ κατ’ ἀρχάς, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί	1	This part of the quotation includes two statements that mean almost the same thing. One statement uses **earth** language, and the other uses **heavens** language. This was considered good poetry in the author’s culture, and **heavens** and **earth** together refer to everything that God made. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “according to the beginnings, O Lord, you founded the earth and the heavens” or “according to the beginnings, O Lord, you made everything, both earth and heavens”
 1:10	yp0w		rc://*/ta/man/translate/figs-yousingular	σὺ & ἐθεμελίωσας & σού	1	Since the words **you** and **your** refer to one person, the Son, **you** and **your** are singular here.
 1:10	tmu5		rc://*/ta/man/translate/figs-explicit	κατ’ ἀρχάς	1	Here, the phrase **according to the beginnings** refers to when all created things first came into being. In other words, the **beginnings** identifies the time when God created the universe. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when everything began to exist” or “at the beginning of the creation”
@@ -129,18 +129,18 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 2:6	jh56		rc://*/ta/man/translate/writing-quotations	διεμαρτύρατο & πού τις λέγων	1	Here and in the next two verses, the author quotes from the Old Testament. He intentionally uses vague words to introduce the quotation, and he does not identify who wrote the words or where they could be found. The quotation comes from [Psalm 8:4–6](../../psa/08/04.md). Since the author intentionally avoids giving information about where the quotation comes from, you should not include such information in your translation. If your readers would not know where the quote comes from, you could include the reference in a footnote. Alternate translation: “you can read these words in the Scriptures:”
 2:6	df5a		rc://*/ta/man/translate/figs-rquestion	τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν?	1	The author does not include this question because he is looking for information. Rather, he includes it to involve the audience in what he is arguing. The question assumes that the answer is “nothing,” for nothing about **man** or a **son of man** is significant enough for God to **remember** or **watch over** him. If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “Man has nothing that should make you remember him, and a son of man has nothing that should make you watch over him.”
 2:6	mz3y		rc://*/ta/man/translate/figs-parallelism	τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν	1	Here, the quotation includes two questions that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “What is man, that you care about him” or “What is a son of man that you remember him”
-2:6	vj7h		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωπος & αὐτοῦ & υἱὸς ἀνθρώπου & αὐτόν	1	The quotation refers to **man** and **son of man**, which are both singular and masculine. The author could intend these words primarily to identify: (1) humans in general. While he goes on to identify Jesus as the only human who currently fulfills these words (see [2:9](../02/09.md)), he intends the words first of all to refer to humans in general. Alternate translation: “a human … him or her … a child of a human … him or her” (2) Jesus, who calls himself a **son of man**. In this case, you should preserve the singular and masculine language. Alternate translation: “Man … him … the Son of Man … him”
+2:6	vj7h		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωπος & αὐτοῦ & υἱὸς ἀνθρώπου & αὐτόν	1	The quotation refers to **man** and **son of man**, which are both singular and masculine. The author could intend these words primarily to identify: (1) humans in general. While he goes on to identify Jesus as the only human who currently fulfills these words (See: [2:9](../02/09.md)), he intends the words first of all to refer to humans in general. Alternate translation: “a human … him or her … a child of a human … him or her” (2) Jesus, who calls himself a **son of man**. In this case, you should preserve the singular and masculine language. Alternate translation: “Man … him … the Son of Man … him”
 2:6	j50u		rc://*/ta/man/translate/figs-yousingular	μιμνῄσκῃ & ἐπισκέπτῃ	1	Since the author of the quotation is speaking to God, the word **you** in this verse is singular.
 2:6	wkd9		rc://*/ta/man/translate/figs-idiom	υἱὸς ἀνθρώπου	1	In the culture of the quotation’s author, the phrase **son of man** was a way to refer to a person who was descended from other humans. In other words, it is another way to say **man** or “human.” Jesus used this phrase to refer to himself during his earthly life, so it is possible that the author of Hebrews intended **son of man** to refer to Jesus directly. However, the author never uses **son of man** to refer to Jesus anywhere else. If it would be helpful in your language, you could: (1) use a word or phrase that refers to humans in general. Alternate translation: “a human being” (2) use the same phrase that Jesus used to refer to himself. Alternate translation: “the Son of Man”
 2:6	e47v		rc://*/ta/man/translate/figs-ellipsis	υἱὸς ἀνθρώπου	1	The author is leaving out some of the words that in many languages a sentence would need in order to be complete. He does not include “what is” because he used these words in the first part of the sentence. If it would be helpful in your language, you could include these words here. Alternate translation: “what is a son of man”
 2:7	yb4f		rc://*/ta/man/translate/figs-yousingular	ἠλάττωσας αὐτὸν, βραχύ τι & ἐστεφάνωσας	1	Since the author of the quotation is speaking to God, the word **you** in this verse is singular.
 2:7	q9rb		rc://*/ta/man/translate/figs-gendernotations	αὐτὸν & αὐτόν	1	Just as in [2:6](../02/06.md), the word **him** could primarily refer to: (1) humans in general. Alternate translation: “him or her … him or her” (2) Jesus. Alternate translation: “him … him”
 2:7	ka5a		rc://*/ta/man/translate/figs-metaphor	ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους	1	Here the quotation refers to how humans are **lower than the angels**. While he may have believed that this was true in terms of spatial placement, since **angels** live in heaven “above” and humans live on earth “below,” the point is primarily about status and power. Being **lower** means that humans have less status and power than angels. If it would be helpful in your language, you could use a comparable idiom or a phrase that describes how humans have less status and power than **angels**. Alternate translation: “You have given him a little less status than the angels” or “You have made him a little less important than the angels”
-2:7	s6dd		rc://*/ta/man/translate/figs-explicit	βραχύ τι	1	Here, the phrase **a little** could refer primarily to place or to time. The author eventually applies the phrase to how Jesus was lower than the angels for **a little** time (see [2:9](../02/09.md)). However, the quotation itself suggests that humans have a place that is **a little** lower. If that is true, then the author later uses **a little** to refer to time in a play on words. You could express **a little** so that it refers to: (1) place. Alternate translation: “a little bit” (2) time. Alternate translation: “for a little while”
+2:7	s6dd		rc://*/ta/man/translate/figs-explicit	βραχύ τι	1	Here, the phrase **a little** could refer primarily to place or to time. The author eventually applies the phrase to how Jesus was lower than the angels for **a little** time (See: [2:9](../02/09.md)). However, the quotation itself suggests that humans have a place that is **a little** lower. If that is true, then the author later uses **a little** to refer to time in a play on words. You could express **a little** so that it refers to: (1) place. Alternate translation: “a little bit” (2) time. Alternate translation: “for a little while”
 2:7	s85x		rc://*/ta/man/translate/figs-metaphor	δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν	1	Here the quotation refers to the **glory** and **honor** that God gave to humans as if, together, they formed a crown to be placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you gave him great glory and honor”
 2:7	tjn6		rc://*/ta/man/translate/figs-abstractnouns	δόξῃ καὶ τιμῇ	1	If your language does not use abstract nouns for the ideas of **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable”
 2:7	z8ub		rc://*/ta/man/translate/figs-doublet	δόξῃ καὶ τιμῇ	1	Here, the words **glory** and **honor** mean almost the same thing. The quotation uses both words to emphasize how much **glory and honor** God gave to humans. If you do not have two words that express this particular meaning, and if the repetition would be confusing, you could use one word or phrase here. Alternate translation: “with glory” or “with glorious honor”
-2:7	nee4		rc://*/ta/man/translate/translate-textvariants	τιμῇ	1	After the word **honor**, many ancient manuscripts add the clause “and you have put him over the works of your hands.” This clause is in the psalm that the author quotes from (see [Psalm 8:6](../../psa/08/06.md)). However, most likely the author did not include this clause because it was not important to the point he is making. Later, scribes probably added the clause because they knew that it was in the Psalm. If possible, do not include the clause here.
+2:7	nee4		rc://*/ta/man/translate/translate-textvariants	τιμῇ	1	After the word **honor**, many ancient manuscripts add the clause “and you have put him over the works of your hands.” This clause is in the psalm that the author quotes from (See: [Psalm 8:6](../../psa/08/06.md)). However, most likely the author did not include this clause because it was not important to the point he is making. Later, scribes probably added the clause because they knew that it was in the Psalm. If possible, do not include the clause here.
 2:8	yn89		rc://*/ta/man/translate/figs-yousingular	ὑπέταξας	1	Since the author of the quotation is speaking to God, here the word **you** is singular.
 2:8	k5j2		rc://*/ta/man/translate/figs-metaphor	πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	1	Here the author of the quotation speaks as if **all things** could be under the **feet** of humans. In the author’s culture, something that is under feet has been conquered and is controlled by the person whose feet it is under. The point is that **all things** are conquered and controlled by humans. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You made him control all things” or “You gave him authority over all things”
 2:8	ac9f		rc://*/ta/man/translate/figs-gendernotations	αὐτοῦ & αὐτῷ & αὐτῷ	1	Just as in [2:6–7](../02/06.md), the words **his** and **him** could primarily refer to: (1) humans in general. Alternate translation: “his or her … to him or her … to him or her” (2) Jesus. Alternate translation: “his … to him … to him”
@@ -165,11 +165,11 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 2:10	ou87			πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα	1	Here, the phrase **having brought** emphasizes the beginning of the process more than its completion. The point is that the “bringing” of “many sons into glory” has begun. If it would be helpful in your language, you could make it clearer that the phrase **having brought** emphasizes the beginning of the “bringing.” Alternate translation: “having started bringing many sons into glory”
 2:10	r899		rc://*/ta/man/translate/figs-metaphor	πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα	1	Here the author speaks of **glory** as if it were a place into which the **sons** could be **brought**. The author speaks in this way to identify **glory** as a goal toward which those who believe are aiming. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “having given glory to many sons” or “having oriented many sons toward glory”
 2:10	l95y		rc://*/ta/man/translate/figs-gendernotations	πολλοὺς υἱοὺς	1	Here, the phrase **many sons** refers to all those who believe in Jesus, who are **many**. The phrase includes both males and females, and it does not exclude anyone who believes. If it would be helpful in your language, you could use a word or phrase that identifies everyone who believes, both male and female. Alternate translation: “the many sons and daughters”
-2:10	scid		rc://*/ta/man/translate/translate-kinship	πολλοὺς υἱοὺς	1	Here, the word **sons** refers to everyone who believes. Just as Jesus is a **son** of God the Father (see [1:2](../01/02.md)), those who believe in him are also **sons** of God. While they are not **sons** eternally, like Jesus is, they are adopted as **sons** when they believe. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “having brought believers, who are like God’s sons,”
+2:10	scid		rc://*/ta/man/translate/translate-kinship	πολλοὺς υἱοὺς	1	Here, the word **sons** refers to everyone who believes. Just as Jesus is a **son** of God the Father (See: [1:2](../01/02.md)), those who believe in him are also **sons** of God. While they are not **sons** eternally, like Jesus is, they are adopted as **sons** when they believe. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “having brought believers, who are like God’s sons,”
 2:10	nkus		rc://*/ta/man/translate/figs-abstractnouns	εἰς δόξαν	1	If your language does not use an abstract noun for the idea of **glory**, you could express the idea by using an adjective such as “glorious.” Alternate translation: “into a glorious place” or “into glorious salvation”
 2:10	sw9t		rc://*/ta/man/translate/figs-possession	τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν	1	Here the author uses the possessive form to speak of Jesus, the **founding leader**, who establishes and leads his people to **salvation**. If it would be helpful in your language, you could use a verbal phrase that refers to what Jesus does as **founding leader**. Alternate translation: “the one who leads them to salvation” or “their leader, who establishes their salvation,”
 2:10	l321		rc://*/ta/man/translate/figs-abstractnouns	τῆς σωτηρίας αὐτῶν	1	If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea in another way. Alternate translation: “who saves them”
-2:11	ky9v		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces an explanation of how believers can be called “sons” (see [2:10](../02/10.md)) and of why Jesus suffered in order to save these “sons.” If it would be helpful in your language, you could use a word or phrase that does introduce an explanation, or you could leave **For** untranslated. Alternate translation: “Everyone who believes is a son, because” or “He saved them through sufferings because”
+2:11	ky9v		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces an explanation of how believers can be called “sons” (See: [2:10](../02/10.md)) and of why Jesus suffered in order to save these “sons.” If it would be helpful in your language, you could use a word or phrase that does introduce an explanation, or you could leave **For** untranslated. Alternate translation: “Everyone who believes is a son, because” or “He saved them through sufferings because”
 2:11	jy9p		rc://*/ta/man/translate/figs-explicit	ὅ & ἁγιάζων, καὶ οἱ ἁγιαζόμενοι	1	Here, the phrase **the one who sanctifies** refers to Jesus, and the phrase **those who are being sanctified** refers to believers. If it would be helpful in your language, you could these ideas more explicit. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified”
 2:11	jzw3		rc://*/ta/man/translate/figs-activepassive	οἱ ἁγιαζόμενοι	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. The author uses the passive form here to focus on those who are **being sanctified** rather than on the person doing the sanctifying. If you must state who does the action, the author implies that Jesus does it. Alternate translation: “those whom Jesus is sanctifying” or “those whom he is sanctifying”
 2:11	bj7i		rc://*/ta/man/translate/figs-explicit	ἐξ ἑνὸς πάντες	1	Here, the word **one** could refer to: (1) God the Father, who is the source of all humans and also of God the Son. Alternate translation: “all have one source, God himself” or “all have the same Father” (2) type or common origin. Alternate translation: “all have one common origin” or “are all humans together”
@@ -187,14 +187,14 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 2:13	dx1q		rc://*/ta/man/translate/writing-quotations	καὶ πάλιν	-1	Here the author quotes from the Old Testament. He does not introduce them as quotations but instead as words that Jesus the Son has spoken. However, the audience would have understood that these are quotations from the Old Testament. The first quotation comes from [Isaiah 8:17](../../isa/08/17.md), and the second quotation comes from [Isaiah 8:18](../../isa/08/18.md). Since the author introduces these quotation as words that the Son has spoken, you should introduce the quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include a footnote or use some other form to identify the quotations. Alternate translation: “And again he says … And again he says,”
 2:13	s1fp		rc://*/ta/man/translate/writing-pronouns	αὐτῷ	1	Here, the word **him** refers to God the Father. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God”
 2:13	y4vb		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ, ἐγὼ	1	Here, the word **Behold** draws attention to **I and the little children**. It asks the audience to pay special attention to what follows. If it would be helpful in your language, you could use a word or phrase that draws attention to what follows. Alternate translation: “Pay attention to me”
-2:13	xap9		rc://*/ta/man/translate/translate-kinship	τὰ παιδία	1	Here, the phrase **little children** refers to everyone who believes. Just as Jesus is a “son” of God the Father (see [1:2](../01/02.md)), those who believe in him are also **children** of God (see also [2:10](../02/10.md)). Being **little children** who belong to God means that believers are part of God’s family and siblings of Jesus. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “the people who are like God’s little children”
-2:14	e1ie		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here the author draws an inference from how Jesus has many “brothers,” who are also God’s **little children** (see [2:11–13](../02/11.md). The word **Therefore** also introduces a new development in the argument, since the author now begins to talk about what Jesus has done for those who believe. If it would be helpful in your language, you could use a word or phrase that introduces an inference or a development in the argument. Alternate translation: “In light of that” or “So then”
-2:14	qj3d		rc://*/ta/man/translate/translate-kinship	τὰ παιδία	1	Here, the phrase **little children** refers back to the phrase as it appears in the quotation in the previous verse (see [2:13](../02/13.md)). See how you translated it there. Alternate translation: “the people who are like God’s little children”
+2:13	xap9		rc://*/ta/man/translate/translate-kinship	τὰ παιδία	1	Here, the phrase **little children** refers to everyone who believes. Just as Jesus is a “son” of God the Father (See: [1:2](../01/02.md)), those who believe in him are also **children** of God (See: also [2:10](../02/10.md)). Being **little children** who belong to God means that believers are part of God’s family and siblings of Jesus. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “the people who are like God’s little children”
+2:14	e1ie		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here the author draws an inference from how Jesus has many “brothers,” who are also God’s **little children** (See: [2:11–13](../02/11.md). The word **Therefore** also introduces a new development in the argument, since the author now begins to talk about what Jesus has done for those who believe. If it would be helpful in your language, you could use a word or phrase that introduces an inference or a development in the argument. Alternate translation: “In light of that” or “So then”
+2:14	qj3d		rc://*/ta/man/translate/translate-kinship	τὰ παιδία	1	Here, the phrase **little children** refers back to the phrase as it appears in the quotation in the previous verse (See: [2:13](../02/13.md)). See how you translated it there. Alternate translation: “the people who are like God’s little children”
 2:14	wj5y		rc://*/ta/man/translate/figs-hendiadys	αἵματος καὶ σαρκός	1	This phrase expresses a single idea by using two words connected with **and**. The words **flesh** and **blood** together identify what it means to be human, which includes eventually dying. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “humanity” or “what it means to be human”
 2:14	fy7a		rc://*/ta/man/translate/writing-pronouns	τῶν αὐτῶν	1	Here, the phrase **the same things** refers back to **flesh and blood**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “the same flesh and blood”
 2:14	p878		rc://*/ta/man/translate/figs-abstractnouns	διὰ τοῦ θανάτου	1	If your language does not use an abstract noun for the idea of **death**, you could express the idea by using a verb such as “die.” Alternate translation: “when he died,”
-2:14	zl92		rc://*/ta/man/translate/figs-possession	τὸ κράτος ἔχοντα τοῦ θανάτου	1	Here the author uses the possessive form to describe **power** that is based on **death**. In other words, the **power** comes from the fact that people experience **death**, which can be used to control them. In this case, the **power of death** partly comes from the “fear of death” (see [2:15](../02/15.md)). Alternate translation: “who uses death to have power”
-2:14	ij54		rc://*/ta/man/translate/figs-abstractnouns	τὸ κράτος ἔχοντα τοῦ θανάτου	1	If your language does not use abstract nouns for the ideas of **power** and **death**, you could express the ideas by using verbs such as “control” and “die” or in another natural way. Be sure that your translation fits with the choice you made about how **power** and **death** relate (see the previous note). Alternate translation: “who makes use of how people die to act powerfully ”
+2:14	zl92		rc://*/ta/man/translate/figs-possession	τὸ κράτος ἔχοντα τοῦ θανάτου	1	Here the author uses the possessive form to describe **power** that is based on **death**. In other words, the **power** comes from the fact that people experience **death**, which can be used to control them. In this case, the **power of death** partly comes from the “fear of death” (See: [2:15](../02/15.md)). Alternate translation: “who uses death to have power”
+2:14	ij54		rc://*/ta/man/translate/figs-abstractnouns	τὸ κράτος ἔχοντα τοῦ θανάτου	1	If your language does not use abstract nouns for the ideas of **power** and **death**, you could express the ideas by using verbs such as “control” and “die” or in another natural way. Be sure that your translation fits with the choice you made about how **power** and **death** relate (See: the previous note). Alternate translation: “who makes use of how people die to act powerfully ”
 2:15	w3cr		rc://*/ta/man/translate/figs-metaphor	ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας	1	Here the author speaks as if the **fear of death** were something that could hold people in **slavery**. Taking away this **fear** is thus “releasing” those people from **slavery**. The author speaks in this way to emphasize how controlling and powerful is the **fear of death** and how Jesus completely takes away the power that this **fear** can hold. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “might free those people, as many as, in fear of death throughout all their lives, were held tightly” or “might help those people, as many as continually lived in fear of death throughout all their lives”
 2:15	w0x1		rc://*/ta/man/translate/figs-infostructure	ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας	1	If it would be helpful in your language, you could arrange these elements in a different way. Alternate translation: “might release as many as were held in slavery to fear of death throughout all their lives”
 2:15	cp8e		rc://*/ta/man/translate/figs-abstractnouns	φόβῳ θανάτου	1	If your language does not use abstract nouns for the ideas of **fear** and **death**, you could express the ideas by using verbs such as “fear” and “die” or in another natural way. Alternate translation: “by how they fear to die”
@@ -203,7 +203,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 2:16	ewau		rc://*/ta/man/translate/figs-infostructure	οὐ & ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται	1	If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “he takes hold of the offspring of Abraham. He does not take hold of angels.”
 2:16	meaw		rc://*/ta/man/translate/figs-metaphor	οὐ & ἐπιλαμβάνεται & ἐπιλαμβάνεται.	1	Here, the phrase **take hold of** could refer to: (1) how someone **takes** someone by the hand or the shoulder and leads them where they need to go. The author speaks in this way to refer to how someone helps or takes care of other people. Alternate translation: “he does not assist … he assists” (2) how someone **takes** someone else’s specific nature or kind. In other words, Jesus took the nature of **the descendant of Abraham**, not the nature of the **angels**. Alternate translation: “he does not take the nature of … he takes the nature of”
 2:16	hasp			σπέρματος	1	Here, the word **offspring** is a singular noun that refers to many descendants. It may be more natural in your language to use a plural form. Alternate translation: “descendants”
-2:16	yy68		rc://*/ta/man/translate/translate-kinship	σπέρματος Ἀβραὰμ	1	Here, the phrase **offspring of Abraham** refers to those who are descended from **Abraham**, which are the Israelites or Jews. However, the author applies a promise made to **Abraham** to his audience, whether they were Jews or not (see [6:13–20](../06/13.md)). Because of this, he thinks that each person who believes in Jesus receives the promise and is a **offspring of Abraham**. In your translation, make it clear that **offspring** is not just about physical descendants but rather about who belongs in Abraham’s family, whether they were born in that family or not. Alternate translation: “the spiritual offspring of Abraham” or “each one whom God considers an offspring of Abraham”
+2:16	yy68		rc://*/ta/man/translate/translate-kinship	σπέρματος Ἀβραὰμ	1	Here, the phrase **offspring of Abraham** refers to those who are descended from **Abraham**, which are the Israelites or Jews. However, the author applies a promise made to **Abraham** to his audience, whether they were Jews or not (See: [6:13–20](../06/13.md)). Because of this, he thinks that each person who believes in Jesus receives the promise and is a **offspring of Abraham**. In your translation, make it clear that **offspring** is not just about physical descendants but rather about who belongs in Abraham’s family, whether they were born in that family or not. Alternate translation: “the spiritual offspring of Abraham” or “each one whom God considers an offspring of Abraham”
 2:17	b0o3		rc://*/ta/man/translate/grammar-connect-logic-result	ὅθεν	1	Here, the phrase **from which** introduces an inference or conclusion based on what the author has argued, particularly what he wrote in [2:16](../02/16.md). Because Jesus focuses on “the descendants of Abraham,” he is **obligated to become like** them. If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “so you can see that”
 2:17	agw2		rc://*/ta/man/translate/figs-explicit	ὤφειλεν	1	Here the author does not mean that someone **obligated** or made Jesus **become like his brothers**. Rather, he means that “becoming like his brothers” was the correct or necessary way to accomplish the goal of making **atonement**. If it would be helpful in your language, you could use a word or phrase that refers to a necessity. Alternate translation: “it was necessary for him”
 2:17	v3pw		rc://*/ta/man/translate/figs-gendernotations	τοῖς ἀδελφοῖς	1	Although the word **brothers** is masculine, the author is using it to refer to all those who believe in Jesus, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “his brothers and sisters”
@@ -213,18 +213,18 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 2:18	jnzj		rc://*/ta/man/translate/figs-rpronouns	αὐτὸς	1	Here, the word **himself** emphasizes Jesus in order to set up the comparison with everyone else who is **tempted**. If it would be helpful in your language, you could use a word or phrase that emphasizes **he**, that is, Jesus. Alternate translation: “is one who”
 2:18	xde4		rc://*/ta/man/translate/figs-activepassive	πειρασθείς & πειραζομένοις	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. The author uses the passive form here to focus on those who are **tempted** rather than on the person or thing doing the tempting. If you must state who did the action, you could use an indefinite subject, since many things tempt people. Alternate translation: “things having tempted him … whom things tempt” or “having experienced temptation … who experience temptation”
 2:18	a3a6			πέπονθεν αὐτὸς, πειρασθείς	1	Here, the phrase **having been tempted** could identify: (1) the situation in which Jesus **suffered**. Alternate translation: “he himself had suffered when he was tempted” (2) what resulted from the “suffering.” Alternate translation: “he was tempted when he suffered”
-3:intro	mu26				0	# Hebrews 3 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: The Son is greater than Moses (3:1–6)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” The author mentions “today” again in [3:13](../03/13.md), [15](../03/15.md). In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from [Psalm 95](../../psa/95/01.md) applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]])\n\n### Rest\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or experience of “resting.” (2) “rest” could refer to the place where people rest. For the author of Hebrews, this place of “rest” is either in heaven or on a renewed earth. Before you choose how to translate “rest,” consider reading [Hebrews 4:1–11](../../heb/04/01.md) so that you can decide what the author means when he uses “rest.” (See: [[rc://*/tw/dict/bible/other/rest]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” in [3:1–6](../03/01.md)\n\nIn [3:1–6](../03/01.md), the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In [3:2](../03/02.md), [5–6](../03/05.md), “house” refers to a group of related people, God’s people. In [3:3–4](../03/03.md), “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in [3:3–4](../03/03.md). (See: [[rc://*/tw/dict/bible/other/house]])\n\n### Rhetorical questions\n\nThe author asks several questions in this chapter (see [3:16–18](../03/16.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 the quotation from Psalm 95. In [3:16–17](../03/16.md), the second question in each verse answers the first question. In [3:18](../03/18.md), the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on [3:16–18](../03/16.md). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The quotation from Psalm 95\n\nDavid wrote [Psalm 95](../../psa/95/01.md) many years after the events that the psalm refers to. You can read the story about these events in [Num 14:1–38](../../num/14/01.md) (see also the related story in [Exodus 17:1–7](../../exo/17/01.md)). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites, whom he ruled, to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### What does “for 40 years” modify?\n\nIn [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was very angry” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was very angry with them during the same period of “40 years.” There is no need to harmonize these two verses.
+3:intro	mu26				0	# Hebrews 3 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: The Son is greater than Moses (3:1–6)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” The author mentions “today” again in [3:13](../03/13.md), [15](../03/15.md). In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from [Psalm 95](../../psa/95/01.md) applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]])\n\n### Rest\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or experience of “resting.” (2) “rest” could refer to the place where people rest. For the author of Hebrews, this place of “rest” is either in heaven or on a renewed earth. Before you choose how to translate “rest,” consider reading [Hebrews 4:1–11](../../heb/04/01.md) so that you can decide what the author means when he uses “rest.” (See: [[rc://*/tw/dict/bible/other/rest]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” in [3:1–6](../03/01.md)\n\nIn [3:1–6](../03/01.md), the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In [3:2](../03/02.md), [5–6](../03/05.md), “house” refers to a group of related people, God’s people. In [3:3–4](../03/03.md), “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in [3:3–4](../03/03.md). (See: [[rc://*/tw/dict/bible/other/house]])\n\n### Rhetorical questions\n\nThe author asks several questions in this chapter (See: [3:16–18](../03/16.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 the quotation from Psalm 95. In [3:16–17](../03/16.md), the second question in each verse answers the first question. In [3:18](../03/18.md), the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on [3:16–18](../03/16.md). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The quotation from Psalm 95\n\nDavid wrote [Psalm 95](../../psa/95/01.md) many years after the events that the psalm refers to. You can read the story about these events in [Num 14:1–38](../../num/14/01.md) (See: also the related story in [Exodus 17:1–7](../../exo/17/01.md)). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites, whom he ruled, to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### What does “for 40 years” modify?\n\nIn [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was very angry” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was very angry with them during the same period of “40 years.” There is no need to harmonize these two verses.
 3:1	m1cv		rc://*/ta/man/translate/grammar-connect-logic-result	ὅθεν	1	Here, the word **Therefore** introduces an inference from what the author has said about Jesus in [2:5–18](../02/05.md). If it would be helpful in your language, you could use a word or phrase that clearly introduces an inference. Alternate translation: “As a result of all that” or “Because of those things”
 3:1	tp7e		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοὶ	1	Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “brothers and sisters”
 3:1	af15		rc://*/ta/man/translate/figs-possession	κλήσεως ἐπουρανίου, μέτοχοι	1	Here the author uses the possessive form to indicate that believers “share” a **heavenly calling**. Believers could “share” this **calling** with: (1) other believers. Alternate translation: “who share together in a heavenly calling” (2) Jesus. Alternate translation: “share with Jesus a heavenly calling”
-3:1	wb5f			κλήσεως ἐπουρανίου	1	Here, the word **heavenly** could indicate that the **calling** (1) comes from “heaven” (see how God’s voice comes from heaven in [12:25–26](../12/25.md)). Alternate translation: “of a calling from heaven” (2) directs us toward “heaven.” Alternate translation: “of a calling to heaven” or “of a calling to enter heaven”
+3:1	wb5f			κλήσεως ἐπουρανίου	1	Here, the word **heavenly** could indicate that the **calling** (1) comes from “heaven” (See: how God’s voice comes from heaven in [12:25–26](../12/25.md)). Alternate translation: “of a calling from heaven” (2) directs us toward “heaven.” Alternate translation: “of a calling to heaven” or “of a calling to enter heaven”
 3:1	zma3		rc://*/ta/man/translate/figs-explicit	τὸν ἀπόστολον	1	Here, the word **apostle** refers to someone who has been sent. In this passage, it does not refer to any of the 12 “apostles.” If it would be helpful in your language, you could use a descriptive phrase instead of the word you normally use for the 12 “apostles.” Alternate translation: “the sent one” or “the ambassador”
 3:1	hfyc		rc://*/ta/man/translate/figs-possession	τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν	1	Here the author uses the possessive form to speak about the **apostle** and the **high priest** who is the main content of **our confession**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the apostle and high priest whom we confess”
 3:2	m4dh		rc://*/ta/man/translate/writing-pronouns	τῷ ποιήσαντι	1	Here, the phrase **the one who appointed** refers to God the Father. If it would be helpful in your language, you could make explicit that this phrase refers to God the Father. Alternate translation: “to God, who appointed”
 3:2	u5qc		rc://*/ta/man/translate/figs-extrainfo	ὡς καὶ Μωϋσῆς ἐν τῷ οἴκῳ αὐτοῦ	1	Here the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote.
 3:2	eqp7		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ οἴκῳ αὐτοῦ	1	Here, the word **house** refers to a group of people, in this case the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “among God’s tribe” or “in his clan”
 3:2	k4u8		rc://*/ta/man/translate/writing-pronouns	τῷ οἴκῳ αὐτοῦ	1	The pronoun **his** refers to God. If this is not clear for your readers, you could use the person's name here. Alternate translation: “the house of God”
-3:2	wnzn		rc://*/ta/man/translate/translate-textvariants	τῷ οἴκῳ αὐτοῦ	1	Instead of **his house**, many ancient manuscripts have the phrase “all his house.” This phrase is in the Old Testament story about **Moses** (see [Numbers 12:7](../../num/12/07.md)). So, it is possible that scribes added “all” to **his house** because they knew this passage. Unless there is a good reason to use “all his house,” you should use **his house**.
+3:2	wnzn		rc://*/ta/man/translate/translate-textvariants	τῷ οἴκῳ αὐτοῦ	1	Instead of **his house**, many ancient manuscripts have the phrase “all his house.” This phrase is in the Old Testament story about **Moses** (See: [Numbers 12:7](../../num/12/07.md)). So, it is possible that scribes added “all” to **his house** because they knew this passage. Unless there is a good reason to use “all his house,” you should use **his house**.
 3:3	os46		rc://*/ta/man/translate/translate-versebridge		0	To help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put the general principle about buildings and builders in a first sentence and the application of that general principle in a second sentence. Alternate translation: “For every house is built by someone, and the one building the house has greater honor than the house. In that same way, since God is the one who built all things, this one has been considered worthy of greater glory than Moses.”
 3:3	b1zp		rc://*/ta/man/translate/writing-pronouns	οὗτος	1	Here, the phrase **this one** refers to Jesus, the Son. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “Jesus” or “this Jesus”
 3:3	py5n		rc://*/ta/man/translate/figs-activepassive	οὗτος & ἠξίωται	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. The author uses the passive form here to focus on those who **has been considered worthy** rather than on the person doing the considering. If you must state who did the action, the author implies that God did it. Alternate translation: “God has considered this one worthy”
@@ -241,7 +241,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 3:5	gt8c		rc://*/ta/man/translate/figs-activepassive	λαληθησομένων	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. The author uses the passive form here to focus on the words that are **spoken** rather than on the person doing the speaking. If you must state who did the action, the author implies that God did it. Alternate translation: “God would speak in the future”
 3:6	nsfg		rc://*/ta/man/translate/figs-ellipsis	Χριστὸς & ὡς Υἱὸς	1	The author is leaving out some of the words that in many languages a sentence would need in order to be complete. He omits these words because he stated them in the previous verse (“was faithful”). If your language needs these words to make a complete thought, you could include them here. Alternate translation: “Christ was faithful as a Son”
 3:6	dgt5		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱὸς	1	The word **Son** is an important title for Jesus, the Son of God. See how you translated this word in [1:2](../01/02.md).
-3:6	pfrj		rc://*/ta/man/translate/figs-metaphor	ἐπὶ τὸν οἶκον αὐτοῦ	1	The phrase **over the house** is a spatial metaphor that indicates that the **Son** rules or is in charge of the **house**. This phrase contrasts with how Moses was “in his entire house” (see [3:5](../03/05.md)). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in charge of the house”
+3:6	pfrj		rc://*/ta/man/translate/figs-metaphor	ἐπὶ τὸν οἶκον αὐτοῦ	1	The phrase **over the house** is a spatial metaphor that indicates that the **Son** rules or is in charge of the **house**. This phrase contrasts with how Moses was “in his entire house” (See: [3:5](../03/05.md)). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in charge of the house”
 3:6	djm7		rc://*/ta/man/translate/figs-metaphor	ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς	1	Here, the word **house** refers to a group of people, in this case God’s people. See how you translated house in [3:2](../03/02.md). Alternate translation: “over his clan (whose clan we are”
 3:6	x89x		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ, οὗ	1	Here, the words **his* and **whose** refer to God. If it would be helpful in your language, you could make explicit that the pronouns refer to God. Alternate translation: “God’s … whose”
 3:6	u94p		rc://*/ta/man/translate/figs-infostructure	οἶκον & οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν.	1	This sentence transitions from what the author has said about God’s **house**, about Jesus, and about Moses to an exhortation to continue to **hold fast**. The ULT has connected the sentence to the preceding information but put it in parentheses to indicate that it is slightly disconnected. Consider a natural way to include a transition sentence in your language. Alternate translation: “house. We are his house if we hold fast to the confidence and the boasting of our hope.”
@@ -249,12 +249,12 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 3:6	i340		rc://*/ta/man/translate/figs-metaphor	κατάσχωμεν	1	Here the author speaks of persistently doing something something as if it were holding firmly onto an object. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “we continue strongly in”
 3:6	kp9y		rc://*/ta/man/translate/figs-abstractnouns	τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν	1	If your language does not use abstract nouns for the ideas of **confidence** and **hope**, you could express those ideas by using verbs and adjectives or in another natural way. Alternate translation: “we keep being confident and proud about what we hope for” or “we continue to boldly await and speak joyfully about the things that we expect”
 3:6	br2z		rc://*/ta/man/translate/figs-possession	τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος	1	Here the author uses the possessive form to describe **confidence** and **boasting** about or concerning **our hope**. If it would be helpful in your language, you could use a more natural construction. Alternate translation: “the confidence and the boasting concerning our hope”
-3:7	qry7		rc://*/ta/man/translate/grammar-connect-logic-result	διό	1	Here, the word **Therefore** introduces an exhortation that is based on the claim from the previous verse that we are his “house” as long as “we hold fast” (see [3:6](../03/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on a previous statement. Alternate translation: “So then”
+3:7	qry7		rc://*/ta/man/translate/grammar-connect-logic-result	διό	1	Here, the word **Therefore** introduces an exhortation that is based on the claim from the previous verse that we are his “house” as long as “we hold fast” (See: [3:6](../03/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on a previous statement. Alternate translation: “So then”
 3:7	c4sl		rc://*/ta/man/translate/writing-quotations	καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον	1	Here and in the next four verses, the author quotes from the Old Testament. The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 95:7b–11](../../psa/95/07.md), which refers to a story that can be found in [Numbers 14:1–38](../../num/14/01.md). See the chapter introduction for more information about this story. Since the author introduces this quotation as words that the **Holy Spirit says**, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as says the Holy Spirit”
 3:7	u66q		rc://*/ta/man/translate/grammar-connect-condition-fact	ἐὰν	1	Here the author is speaking as if “hearing his voice” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “when.” Alternate translation: “whenever”
 3:7	vjjn		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ	1	Here, the word **his** refers to God the Father. This means that the **Holy Spirit** speaks about the Father’s **voice**. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God the Father’s”
 3:8	gl2k		rc://*/ta/man/translate/figs-idiom	μὴ σκληρύνητε τὰς καρδίας ὑμῶν	1	When someone “hardens their heart,” it means that they become stubborn and refuse to listen or respond to someone else. If you have a figurative or idiomatic way to refer to this behavior, you could use it here. If you do not have a figurative way to refer to this behavior, you could express the idea plainly. Alternate translation: “do not be stubborn” or “do not be headstrong”
-3:8	uu0d		rc://*/ta/man/translate/figs-explicit	ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ	1	While the quotation primarily refers to the story about how the Israelites did not enter the land that God promised them (see [Numbers 14:1–38](../../num/14/01.md)), there is another story that the author of the quotation may be referring to. In [Exodus 17:1–7](../../exo/17/01.md), the Israelites are thirsty while they are in the **wilderness**, and they “provoke” and “test” God by complaining. God provides water for them, and Moses names one of the places where they were **testing**” (see [Exodus 17:7](../../exo/17/07.md)). It is quite possible that the author of the quotation is thinking about this story. If it would be helpful in your language, you could include some extra information or use a footnote to refer to the stories. Alternate translation: “as when the Israelite ancestors provoked God during the day in which they tested him in the wilderness”
+3:8	uu0d		rc://*/ta/man/translate/figs-explicit	ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ	1	While the quotation primarily refers to the story about how the Israelites did not enter the land that God promised them (See: [Numbers 14:1–38](../../num/14/01.md)), there is another story that the author of the quotation may be referring to. In [Exodus 17:1–7](../../exo/17/01.md), the Israelites are thirsty while they are in the **wilderness**, and they “provoke” and “test” God by complaining. God provides water for them, and Moses names one of the places where they were **testing**” (See: [Exodus 17:7](../../exo/17/07.md)). It is quite possible that the author of the quotation is thinking about this story. If it would be helpful in your language, you could include some extra information or use a footnote to refer to the stories. Alternate translation: “as when the Israelite ancestors provoked God during the day in which they tested him in the wilderness”
 3:8	lik3		rc://*/ta/man/translate/figs-abstractnouns	ἐν τῷ παραπικρασμῷ	1	If your language does not use an abstract noun for the idea of **provocation**, you could express the idea by using a verb such as “provoke.” Alternate translation: “when God was provoked” or “when they provoked God”
 3:8	kddy		rc://*/ta/man/translate/figs-possession	τὴν ἡμέραν τοῦ πειρασμοῦ	1	Here the author uses the possessive form to identify a **day** on which **testing** occurred. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the day when they tested God”
 3:9	i3wb		rc://*/ta/man/translate/translate-kinship	οἱ πατέρες ὑμῶν	1	Here, the phrase **your fathers** refers to the Israelites who were alive before Jesus lived on earth. The audience of the original quotation were Israelites who descended from these people. Use a word or phrase that refers to ancestors. Alternate translation: “your forefathers”
@@ -281,21 +281,21 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 3:12	msir		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ἐν τῷ ἀποστῆναι	1	Here, the phrase **in the falling away** refers to something that happens at the same time as having **a wicked heart of unbelief**. If it would be helpful in your language, you could use a form that introduces simultaneous action. Alternate translation: “while you fall away” or “which falls away”
 3:12	d2j6		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ ἀποστῆναι ἀπὸ	1	Here the author speaks of rejecting or failing to follow God as if the person “fell away” from where God is. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in the turning away from” or “in rejecting”
 3:12	kjm7		rc://*/ta/man/translate/figs-explicit	Θεοῦ ζῶντος	1	Here, the phrase **the living God** identifies God as the one who “lives” and possibly as the one who gives “life.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.” If it would be helpful in your language, you could use a word or phrase that emphasizes that God really “lives.” Alternate translation: “the God who lives” or “the true God”
-3:13	d3k2		rc://*/ta/man/translate/writing-quotations	ἄχρις οὗ, τὸ σήμερον, καλεῖται	1	Here the author refers to **today** in such a way that the audience would know that he was referring to how the quotation used the word **today** (see [3:7](../03/07.md)). Use a form in your language that shows that the author is referring back to the quotation. Alternate translation: “as long as it is called ‘today,’ as the psalmist wrote,”
+3:13	d3k2		rc://*/ta/man/translate/writing-quotations	ἄχρις οὗ, τὸ σήμερον, καλεῖται	1	Here the author refers to **today** in such a way that the audience would know that he was referring to how the quotation used the word **today** (See: [3:7](../03/07.md)). Use a form in your language that shows that the author is referring back to the quotation. Alternate translation: “as long as it is called ‘today,’ as the psalmist wrote,”
 3:13	jn9s		rc://*/ta/man/translate/figs-explicit	ἄχρις οὗ, τὸ σήμερον, καλεῖται	1	Here the author speaks about a time that we call **today**. We call every day **today**, so this phrase means that we should **exhort one another** all the time. However, since the author of Hebrews uses **today** because the author of the quotation used it, make sure that you use the same words that you used to translate **today** in [3:7](../03/07.md). Alternate translation: “as long as we live in the time that we call ‘this day’”
 3:13	m1e7		rc://*/ta/man/translate/figs-activepassive	μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας	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. The author uses the passive form here to focus on those who are **hardened** rather than on what does the hardening. Alternate translation: “the deceitfulness of sin hardens no one among you”
 3:13	b198		rc://*/ta/man/translate/figs-metaphor	σκληρυνθῇ & ἀπάτῃ τῆς ἁμαρτίας	1	Here the author speaks of becoming stubborn or unwilling to obey or trust in God as if the person were **hardened**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “becomes stubborn because of the deceitfulness of sin” or “stops trusting God because of the deceitfulness of sin”
 3:13	enjy		rc://*/ta/man/translate/figs-possession	ἀπάτῃ τῆς ἁμαρτίας	1	Here the author uses the possessive form to characterize **sin** as something that has **deceitfulness**. If it would be helpful in your language, you could express the idea more naturally. Alternate translation: “by sin deceiving you” or “by the way that sin deceives”
 3:13	sye2		rc://*/ta/man/translate/figs-abstractnouns	ἀπάτῃ τῆς ἁμαρτίας	1	If your language does not use an abstract noun for the idea of **deceitfulness**, you could express the idea by using a verb such as “deceive” or an adjective such as “deceitful.” Alternate translation: “by how sin deceives” or “by deceitful sin”
-3:14	znu5		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the audience should “exhort one another”(see [3:13](../03/13.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for an exhortation. Alternate translation: “You should do that because”
+3:14	znu5		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the audience should “exhort one another”(See: [3:13](../03/13.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for an exhortation. Alternate translation: “You should do that because”
 3:14	f52j		rc://*/ta/man/translate/figs-possession	μέτοχοι & τοῦ Χριστοῦ γεγόναμεν	1	Here the author uses the possessive form to indicate that believers “share” **Christ**. See how you translated **sharers** in [3:1](../03/01.md). More specifically, **sharers of Christ** could mean that believers: (1) “share” the promise and the blessings together with **Christ**. Alternate translation: “we have with Christ shared the blessings” (2) “share” or participate in **Christ** himself. Alternate translation: “we have shared in Christ” or “we have participated in Christ”
 3:14	e753		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	τοῦ Χριστοῦ & ἐάνπερ	1	Here the author uses the conditional form to show that “holding firm” leads to being **sharers of Christ**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “of Christ, given that”
 3:14	zskg		rc://*/ta/man/translate/figs-metaphor	βεβαίαν κατάσχωμεν	1	Here the author speaks of persistently believing or trusting something as if it were holding firmly onto an object. If it would be helpful in your language, you could state the meaning plainly. See how you expressed the similar idea in [3:6](../03/06.md). Alternate translation: “we continue strongly in”
 3:14	j3aq		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀρχὴν τῆς ὑποστάσεως	1	If your language does not use an abstract noun for the idea of **confidence**, you could express the same idea in another way. Alternate translation: “from the time when we first believed in him”
 3:14	l9en		rc://*/ta/man/translate/figs-euphemism	μέχρι τέλους	1	Here, the phrase **the end** could: (1) be a polite way of referring to when a person dies. Alternate translation: “until our lives end” (2) refer to the **end** of the world, when Jesus comes back. Alternate translation: “until Jesus comes back”
 3:15	yxn7		rc://*/ta/man/translate/figs-infostructure	ἐν τῷ λέγεσθαι	1	This verse could: (1) conclude the exhortations in [3:12–14](../03/12.md) by stating when the audience should follow these exhortations. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Do these things while it is said” (2) introduce what will be discussed in [3:16–19](../03/16.md). If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Hear again what is said:”
-3:15	bym1		rc://*/ta/man/translate/figs-activepassive	λέγεσθαι	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. The author uses the passive form here to focus on what is **said** rather than on the person doing the saying. If you must state who did the action, the author implies that the Holy Spirit did it (see [3:7](../03/07.md). Alternate translation: “during the time when the Holy Spirit instructs”
-3:15	wa11		rc://*/ta/man/translate/writing-quotations	ἐν τῷ λέγεσθαι	1	Here the author uses the phrase **it is said** to requote a part of the quotation that he introduced earlier (see especially [3:7b–8a](../03/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “while the words I have already quoted are said”
+3:15	bym1		rc://*/ta/man/translate/figs-activepassive	λέγεσθαι	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. The author uses the passive form here to focus on what is **said** rather than on the person doing the saying. If you must state who did the action, the author implies that the Holy Spirit did it (See: [3:7](../03/07.md). Alternate translation: “during the time when the Holy Spirit instructs”
+3:15	wa11		rc://*/ta/man/translate/writing-quotations	ἐν τῷ λέγεσθαι	1	Here the author uses the phrase **it is said** to requote a part of the quotation that he introduced earlier (See: especially [3:7b–8a](../03/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “while the words I have already quoted are said”
 3:15	zn0d			σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ	1	Since the author repeats here the same words that he quoted in [3:7b–8a](../03/07.md), you should translate these words in exactly the same way as you did in those verses.
 3:16	inhs		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces [3:16–19](../03/16.md), which further explain the quotation. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “In the quotation,”
 3:16	b4jy		rc://*/ta/man/translate/figs-rquestion	τίνες & ἀκούσαντες παρεπίκραναν? ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως?	1	The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The second question gives the answer to the first question: “it was those who came out from Egypt through Moses.” If it would be helpful in your language, you could express the idea by using a form that identifies those **who heard** and **provoked** with **all those who came out from Egypt through Moses**. Alternate translation: “you know who they are who heard and provoked him. It was all those who came out from Egypt through Moses.” or “which ones who heard provoked him? It was all those who came out from Egypt through Moses.”
@@ -312,14 +312,14 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 3:19	u2mo		rc://*/ta/man/translate/figs-metaphor	βλέπομεν	1	Here the author uses the phrase **we see** to refer to knowing or understanding something. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “we learn” or “we know”
 3:19	evf1		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν	1	Here the author uses the word **enter** to refer back to the words that the quotation used. Translate **enter** the same way that you did in [3:11](../03/11.md). If it would be helpful in your language, you could make the reference back to the quotation more explicit. Alternate translation: “to enter into God’s rest”
 3:19	x18z		rc://*/ta/man/translate/figs-abstractnouns	δι’ ἀπιστίαν	1	If your language does not use an abstract noun for the idea of **unbelief**, you could express the idea by using a verbal phrase such as “did not believe” or an adjective such as “unbelieving.” Alternate translation: “because they were unbelieving” or “because they refused to believe”
-4:intro	u72n				0	# Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n     * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\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 poetry in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://*/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (see [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happened after Joshua led the Israelites into the promised land. This refers again to “today” from the psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus has died and risen again. The author’s point is that what Joshua led the Israelites into could not count as “rest,” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much as in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.\n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God enjoyed on the seventh day, after he accomplished his work. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” began to exist when God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see [4:6](../04/06.md)).\n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place to which they go. This explains why the author defines “entering the rest” as “resting from works” (see [4:10](../04/10.md)).\n\nSince the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so it is important to translate these verses clearly.
+4:intro	u72n				0	# Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n     * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\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 poetry in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://*/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (See: [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happened after Joshua led the Israelites into the promised land. This refers again to “today” from the psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus has died and risen again. The author’s point is that what Joshua led the Israelites into could not count as “rest,” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much as in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.\n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God enjoyed on the seventh day, after he accomplished his work. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” began to exist when God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (See: [4:6](../04/06.md)).\n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place to which they go. This explains why the author defines “entering the rest” as “resting from works” (See: [4:10](../04/10.md)).\n\nSince the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so it is important to translate these verses clearly.
 4:1	ay25		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces an exhortation that is based on everything that the author has said about the Israelite ancestors in [3:7–19](../03/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on what has been said. Alternate translation: “Because what I have just said is true”
 4:1	gg3v		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ	1	Here and throughout this chapter, the word **rest** could refer to: (1) the state of “resting.” Alternate translation: “to participate in the way that God rests” or “to rest with him” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into God’s resting place” or “to enter into the land of rest”
 4:1	hxln			δοκῇ & ὑστερηκέναι	1	Here, the phrase **seem to have failed** could indicate that: (1) a person is showing the outward signs of having **failed**. Alternate translation: “look like you have failed to attain it” (2) someone might think that he or she has **failed**. Alternate translation: “might think that you have failed to attain it” (3) God considers them **to have failed**. Alternate translation: “might be judged to have failed to attain it”
 4:2	ioq6		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** introduces a further explanation of why we should “be afraid” ([4:1](../04/01.md)). The author’s point is that **they** received the promise of rest, but they did not receive rest, because they disobeyed. Since **we** are in the same situation and have also received the promise of rest, we need to “be afraid” that what happened to **them** will happen to **us**. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “That is especially true because” or “Indeed,”
 4:2	m74h		rc://*/ta/man/translate/figs-activepassive	καὶ & ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι	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. The author uses the passive form here to focus on those to whom the **good news** is **proclaimed** rather than on the person doing the proclaiming. If you must state who did the action, you could use an indefinite subject. Alternate translation: “we also listened to the good news just as they did” or “someone proclaimed the good news to us also just as to them”
 4:2	zc7k		rc://*/ta/man/translate/figs-ellipsis	καθάπερ κἀκεῖνοι	1	The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as they also had good news proclaimed to them”
-4:2	znk9		rc://*/ta/man/translate/writing-pronouns	κἀκεῖνοι & ἐκείνους	1	Here, the word **them** refers to the Israelites whom God led out of Egypt and who died in the wilderness without entering the rest (see [3:16–19](../03/16.md)). If your readers would not know to whom **them** refers, you could make it explicit. Alternate translation: “to the Israelite ancestors also … them” or “to that generation also … them”
+4:2	znk9		rc://*/ta/man/translate/writing-pronouns	κἀκεῖνοι & ἐκείνους	1	Here, the word **them** refers to the Israelites whom God led out of Egypt and who died in the wilderness without entering the rest (See: [3:16–19](../03/16.md)). If your readers would not know to whom **them** refers, you could make it explicit. Alternate translation: “to the Israelite ancestors also … them” or “to that generation also … them”
 4:2	qtgc		rc://*/ta/man/translate/figs-possession	ὁ λόγος τῆς ἀκοῆς	1	Here the author uses the possessive form to describe a **message** that someone, in this case the Israelite ancestors, “heard.” If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the message that they heard”
 4:2	zza4		rc://*/ta/man/translate/grammar-connect-logic-result	μὴ συνκεκερασμένους	1	Here, the phrase **not having been joined** introduces the reason why **the message** did not **benefit them**. If your readers not infer this relationship, you could make this idea more explicit. Alternate translation: “since it had not been joined”
 4:2	vexi		rc://*/ta/man/translate/figs-explicit	μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν	1	Here, the phrase **not having been joined** describes **them**, who are not **joined** with **those who heard** as part of the group of those who believe. In this construction, the word **faith** can refer to: (1) what those who are **joined** have in common. Alternate translation: “not having been joined as people with faith to those who heard it” (2) what performs the “joining.” Alternate translation: “not having been joined by faith to those who heard it”
@@ -328,37 +328,37 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 4:2	uinq		rc://*/ta/man/translate/figs-abstractnouns	τῇ πίστει	1	If your language does not use an abstract noun for the idea of **faith**, you could express the idea by using a verb such as “trust” or “believe.” Alternate translation: “in trusting it” or “in believing it”
 4:3	n6dw		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces how one does “benefit” from hearing the “good news” ([4:2](../04/02.md)). It is those who “believe” who are able to **enter into rest**. If it would be helpful in your language, you could use a word or phrase that introduces further explanation. Alternate translation: “In fact,”
 4:3	w6t4		rc://*/ta/man/translate/figs-explicit	εἰσερχόμεθα & εἰς κατάπαυσιν, οἱ πιστεύσαντες	1	Here, the word **rest** could refer to: (1) the state of “resting.” Alternate translation: “we who have believed participate in the way that God rests” or “we who have believed rest” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “we who have believed enter into the resting place” or “we who have believed enter into the land of rest”
-4:3	egfo		rc://*/ta/man/translate/figs-explicit	καθὼς εἴρηκεν	1	Here, the phrase **just as** indicates that the quotation will support the claim that **we who have believed enter into rest**. However, the quotation is a negative statement about how the Israelite ancestors will not **enter into rest**. The quotation could support the claim by: (1) proving the opposite point. Since the Israelite ancestors did not enter because they did not believe (see [3:19](../03/19.md)), that means that those who believe can enter. Alternate translation: “which you know because he said this about those who did not believe:” (2) proving that the **rest** is still available. In other words, because the Israelite ancestors did not **enter**, someone still can **enter**. Alternate translation: “which you can tell is still available because he said”
-4:3	x2kq		rc://*/ta/man/translate/writing-quotations	καθὼς εἴρηκεν	1	Here the author uses the phrase **just as he said** to requote a part of the quotation that he introduced earlier (see especially [3:11](../03/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “just as he said in what I already quoted”
-4:3	lncz		rc://*/ta/man/translate/writing-pronouns	εἴρηκεν	1	Here, the word **he** could refer back to: (1) the Holy Spirit, whom the author identifies as the speaker of the quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit said” (2) God considered as a unity. Alternate translation: “God said”
+4:3	egfo		rc://*/ta/man/translate/figs-explicit	καθὼς εἴρηκεν	1	Here, the phrase **just as** indicates that the quotation will support the claim that **we who have believed enter into rest**. However, the quotation is a negative statement about how the Israelite ancestors will not **enter into rest**. The quotation could support the claim by: (1) proving the opposite point. Since the Israelite ancestors did not enter because they did not believe (See: [3:19](../03/19.md)), that means that those who believe can enter. Alternate translation: “which you know because he said this about those who did not believe:” (2) proving that the **rest** is still available. In other words, because the Israelite ancestors did not **enter**, someone still can **enter**. Alternate translation: “which you can tell is still available because he said”
+4:3	x2kq		rc://*/ta/man/translate/writing-quotations	καθὼς εἴρηκεν	1	Here the author uses the phrase **just as he said** to requote a part of the quotation that he introduced earlier (See: especially [3:11](../03/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “just as he said in what I already quoted”
+4:3	lncz		rc://*/ta/man/translate/writing-pronouns	εἴρηκεν	1	Here, the word **he** could refer back to: (1) the Holy Spirit, whom the author identifies as the speaker of the quotation (See: [3:7](../03/07.md)). Alternate translation: “God’s Spirit said” (2) God considered as a unity. Alternate translation: “God said”
 4:3	qfs8			ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse.
 4:3	k1ld		rc://*/ta/man/translate/figs-explicit	καίτοι τῶν ἔργων	1	Here, the word **although** introduces something that is unexpected. God swore that the Israelite ancestors would not **enter into my rest**, but (unexpectedly) that rest has been available since **the foundation of the world**, since God’s **works were finished** then. The author’s point is that God’s oath about how the Israelite ancestors would never **enter** does not mean that the **rest** is not available or not yet available. Instead, the **rest** has been available since God created everything. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “but despite that, his works” or “although the rest is available even now, for his works”
 4:3	x8zv		rc://*/ta/man/translate/figs-activepassive	τῶν ἔργων & γενηθέντων	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. The author uses the passive form here to focus on the **works** that **were finished** rather than on the person doing the finishing. If you must state who did the action, the author implies that God did it. Alternate translation: “God finished his works”
 4:3	vym3		rc://*/ta/man/translate/figs-metaphor	ἀπὸ καταβολῆς κόσμου	1	The author speaks of how God created the **world** as if he set the **world** on a **foundation** or solid base. In the author’s culture, this was a common way to refer to how God created everything. If it would be helpful in your language, you could use a phrase that refers to how God created everything. Alternate translation: “from the beginning of the world” or “from the time when the world was created”
-4:4	q2n3		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** introduces the proof for what the author has claimed about how God’s “works were finished from the foundation of the world” (see [4:3](../04/03.md)). If it would be helpful in your language, you could use a word or phrase that introduces proof or support. Alternate translation: “In fact,”
-4:4	fzgj		rc://*/ta/man/translate/writing-pronouns	εἴρηκεν & που	1	Here, just as in [4:3](../04/03.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit has somewhere spoken” (2) God considered as a unity. Alternate translation: “God has somewhere spoken”
+4:4	q2n3		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** introduces the proof for what the author has claimed about how God’s “works were finished from the foundation of the world” (See: [4:3](../04/03.md)). If it would be helpful in your language, you could use a word or phrase that introduces proof or support. Alternate translation: “In fact,”
+4:4	fzgj		rc://*/ta/man/translate/writing-pronouns	εἴρηκεν & που	1	Here, just as in [4:3](../04/03.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (See: [3:7](../03/07.md)). Alternate translation: “God’s Spirit has somewhere spoken” (2) God considered as a unity. Alternate translation: “God has somewhere spoken”
 4:4	hsuj		rc://*/ta/man/translate/writing-quotations	εἴρηκεν & που περὶ τῆς ἑβδόμης οὕτως	1	Here the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that someone (probably the Holy Spirit) has spoken. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Genesis 2:2](../../gen/02/02.md). This passage tells the story of how God created everything in six days and then rested on the seventh day. Since the author introduces the quotation as words that someone has spoken, you should do the same. The word **somewhere** shows that the words come from Scriptures without stating exactly where. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “in another place he has said thus about the seventh day”
 4:4	hbm5		rc://*/ta/man/translate/translate-ordinal	τῆς ἑβδόμης & τῇ ἡμέρᾳ τῇ ἑβδόμῃ	1	If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “day seven … day seven”
 4:4	ghxk		rc://*/ta/man/translate/figs-explicit	πάντων τῶν ἔργων αὐτοῦ	1	Here, the phrase **all his works** refers specifically to the **works** of creation. The quotation does not mean that God stopped doing everything. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “all his works of creating”
-4:5	zq16		rc://*/ta/man/translate/writing-quotations	καὶ ἐν τούτῳ πάλιν	1	Here the author uses the phrase **And again in this {passage}** to requote a part of the quotation that he introduced earlier (see especially [3:11](../03/11.md); [4:3](../04/03.md)). The phrase **this {passage}** refers to the quotation from Psalm 95, which is the primary passage that the author is discussing. If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “And when we consider again the passage we are discussing, it says”
+4:5	zq16		rc://*/ta/man/translate/writing-quotations	καὶ ἐν τούτῳ πάλιν	1	Here the author uses the phrase **And again in this {passage}** to requote a part of the quotation that he introduced earlier (See: especially [3:11](../03/11.md); [4:3](../04/03.md)). The phrase **this {passage}** refers to the quotation from Psalm 95, which is the primary passage that the author is discussing. If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “And when we consider again the passage we are discussing, it says”
 4:5	qfjr			εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse.
 4:6	hptv		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces the conclusion to what the author has argued in [4:2–5](../04/02.md). Use a word or phrase that introduces this kind of conclusion. Alternate translation: “Because of all that”
 4:6	f3pz		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν εἰς αὐτήν & οὐκ εἰσῆλθον	1	Here, just as in [4:1](../04/01.md), the rest which people **enter** could refer to: (1) the state of “resting.” Alternate translation: “to participate in it … did not participate” or “to rest with God … did not rest with God” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into the place … did not enter it” or “to enter into the land … did not enter it”
 4:6	uyfr		rc://*/ta/man/translate/figs-explicit	οἱ πρότερον εὐαγγελισθέντες	1	Here, those who **had the good news proclaimed to them** are the same people the author mentions as “them” in [4:2](../04/02.md): the Israelite ancestors whom God led out of Egypt and who did not enter the Promised Land. If it would be helpful in your language, you could make who these people are more explicit. Alternate translation: “the Israelite ancestors who previously had the gospel proclaimed to them” or “the people of that generation who previously had the gospel proclaimed to them”
 4:6	z0pz		rc://*/ta/man/translate/figs-abstractnouns	οὐκ εἰσῆλθον δι’ ἀπείθειαν	1	If your language does not use an abstract noun for the idea of **disobedience**, you could express the idea by using a verb such as “disobey” or an adjective such as “disobedient.” Alternate translation: “did not enter, because they disobeyed” or “did not enter, because they were disobedient”
-4:7	s964		rc://*/ta/man/translate/writing-pronouns	πάλιν & ὁρίζει	1	Here, just as in [4:3–4](../04/03.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit again sets” (2) God considered as a unity. Alternate translation: “God again sets”
+4:7	s964		rc://*/ta/man/translate/writing-pronouns	πάλιν & ὁρίζει	1	Here, just as in [4:3–4](../04/03.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (See: [3:7](../03/07.md)). Alternate translation: “God’s Spirit again sets” (2) God considered as a unity. Alternate translation: “God again sets”
 4:7	w90d			πάλιν	1	Here, the word **again** indicates that the Holy Spirit had already “set” a **day** and now does it for a second time. The first time was when God promised the “rest” to the Israelite ancestors. The second time (**again**) was when the Spirit spoke the quote from Psalm 95 **through David**. If it would be helpful in your language, you could use a word or phrase that refers to doing something “once more” or “for a second time.” Alternate translation: “for a second time”
 4:7	z7bj		rc://*/ta/man/translate/figs-explicit	σήμερον	1	Here the author speaks about a time that we call **Today**. We call every day **Today**, so this phrase means that the rest is available right now. However, since the author uses **Today** because the author of the quotation uses it, make sure that you use the same words that you used to translate **Today** in [3:7](../03/07.md). Alternate translation: “calling it ‘This day’”
 4:7	y2tm			ἐν Δαυεὶδ λέγων	1	The Holy Spirit called the **certain day** **“Today”** when he was **speaking through David**. The author knows that **David** wrote the psalm that he is quoting, but he also knows that **David** was inspired by the Holy Spirit. Use a form in your language that refers to how someone speaks through or by means of someone else. Alternate translation: “using David to speak”
-4:7	lsp6		rc://*/ta/man/translate/writing-quotations	καθὼς προείρηται	1	Here the author uses the phrase **just as it has already been said** to requote a part of the quotation that he introduced earlier (see especially [3:7b–8a](../03/07.md); [3:15](../03/15.md)). If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “just as we read in the passage we are discussing”
+4:7	lsp6		rc://*/ta/man/translate/writing-quotations	καθὼς προείρηται	1	Here the author uses the phrase **just as it has already been said** to requote a part of the quotation that he introduced earlier (See: especially [3:7b–8a](../03/07.md); [3:15](../03/15.md)). If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “just as we read in the passage we are discussing”
 4:7	yojd		rc://*/ta/man/translate/figs-activepassive	προείρηται	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. The author uses the passive form here to focus on the words that have **been said** rather than on the person doing the saying. If you must state who did the action, the author implies that he himself did it. Alternate translation: “I have already said” or “I have already quoted”
 4:7	pktz			σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν	1	Since the author repeats here the same words that he quoted in [3:7b–8a](../03/07.md), you should translate these words in exactly the same way as you did in those verses.
 4:8	s78r		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation about the day called “Today.” If it would be helpful in your language, you could use a word or phrase that introduces explanation, or you could leave it untranslated. Alternate translation: “Further,”
 4:8	fp52		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ & αὐτοὺς Ἰησοῦς κατέπαυσεν	1	Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **Joshua** did not give the Israelite ancestors the kind of **rest** he is discussing. He proves that the conditional statement is not true by showing that it would contradict what is true: the Holy Spirit did actually speak **about another day**, as the previous verse shows. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Joshua had actually given them rest”
 4:8	mdq9		rc://*/ta/man/translate/figs-metaphor	αὐτοὺς Ἰησοῦς κατέπαυσεν	1	Here the author speaks as if **Joshua** were the one who could have “given” **rest** to the Israelite ancestors. This expression means that what Joshua did could have enabled the Israelite ancestors to receive **rest** from God. If it would be helpful in your language, you could make it clearer that the **rest** comes from God, who worked through **Joshua**. Alternate translation: “God had used Joshua to give them rest” or “Joshua had helped them rest”
 4:8	kskn		rc://*/ta/man/translate/figs-explicit	αὐτοὺς & κατέπαυσεν	1	See how you translated the word **rest** in [4:1](../04/01.md). Alternate translation: “enabled them to rest with God” or “enabled them to enter into God’s resting place”
-4:8	wl6l		rc://*/ta/man/translate/writing-pronouns	οὐκ ἂν & ἐλάλει	1	Here, just as in [4:7](../04/07.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit would not have spoken” (2) God considered as a unity. Alternate translation: “God would not have spoken”
-4:8	gnxj			ἡμέρας	1	Here the author refers to a **day** because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (see [4:7](../04/07.md)). The author does not mean that there is only one period of 24 hours during which people can “enter the rest.” If it would be helpful in your language, you could use a word or phrase that refers to a specific point in time. Alternate translation: “time” or “moment in time”
+4:8	wl6l		rc://*/ta/man/translate/writing-pronouns	οὐκ ἂν & ἐλάλει	1	Here, just as in [4:7](../04/07.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (See: [3:7](../03/07.md)). Alternate translation: “God’s Spirit would not have spoken” (2) God considered as a unity. Alternate translation: “God would not have spoken”
+4:8	gnxj			ἡμέρας	1	Here the author refers to a **day** because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (See: [4:7](../04/07.md)). The author does not mean that there is only one period of 24 hours during which people can “enter the rest.” If it would be helpful in your language, you could use a word or phrase that refers to a specific point in time. Alternate translation: “time” or “moment in time”
 4:8	jjkr		rc://*/ta/man/translate/figs-explicit	μετὰ ταῦτα	1	Here, the phrase **these things** refers to what happened when **Joshua** was leading the Israelite ancestors. He guided them into the land that God had promised to give them, and he led them as they fought their enemies and then settled in that land. The author’s point is that, since David speaks about entering the **rest** much later than this, the events related to **Joshua** must not count as getting **rest**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “after Joshua led the people into the land”
 4:9	ob3p		rc://*/ta/man/translate/grammar-connect-logic-result	ἄρα	1	Here, the word **Therefore** introduces the conclusion to the argument in [4:3–8](../04/03.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In conclusion”
 4:9	qe6x		rc://*/ta/man/translate/figs-explicit	σαββατισμὸς	1	Here, the **Sabbath rest** could refer to: (1) keeping the **Sabbath** by “resting.” Alternate translation: “rest as on the Sabbath day” (2) celebrating the special day that is the **Sabbath**. Alternate translation: “a Sabbath celebration” or “a celebration as on the day of rest”
@@ -393,12 +393,12 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 4:13	sltw		rc://*/ta/man/translate/figs-activepassive	τετραχηλισμένα	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. Since the author is describing a characteristic of **all things**, avoid stating a subject here. It may be best to express the idea with an adjective. Alternate translation: “open” or “visible”
 4:13	i9hh		rc://*/ta/man/translate/figs-metonymy	τοῖς ὀφθαλμοῖς αὐτοῦ	1	Here, the word **eyes** refers to sight or knowledge. If it would be helpful in your language, you could express the idea in plain language. Alternate translation: “to the sight of him” or “for him to know, who is the one”
 4:13	k8k0		rc://*/ta/man/translate/figs-idiom	πρὸς ὃν ἡμῖν ὁ λόγος	1	This phrase could mean: (1) that God is the one whom the author is speaking about to his audience. The **word** here would refer to the “words” that the author is speaking to his audience. Alternate translation: “about whom we are speaking” (2) that God is one to whom the audience must relate. Alternate translation: “with whom we have to do”
-4:14	iv8x		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** refers back to what the author already said about how Jesus is a **high priest** (see [2:17–3:1](../02/17.md)). It may refer especially to [3:1](../03/01.md), where the author stated that Jesus is “the high priest of our confession.” So, **Therefore** introduces how the author wants his audience to act, given that Jesus is a **great high priest**. If it would be helpful in your language, you could use a word or phrase that resumes a previous topic, or you could use a word or phrase that introduces the result or consequence of a previous statement. Alternate translation: “So then” or “Because of all that”
+4:14	iv8x		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** refers back to what the author already said about how Jesus is a **high priest** (See: [2:17–3:1](../02/17.md)). It may refer especially to [3:1](../03/01.md), where the author stated that Jesus is “the high priest of our confession.” So, **Therefore** introduces how the author wants his audience to act, given that Jesus is a **great high priest**. If it would be helpful in your language, you could use a word or phrase that resumes a previous topic, or you could use a word or phrase that introduces the result or consequence of a previous statement. Alternate translation: “So then” or “Because of all that”
 4:14	spfu		rc://*/ta/man/translate/grammar-connect-logic-result	ἔχοντες	1	Here, the word **having** introduces a reason for the exhortation to **firmly hold**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “since we have” or “because we have”
 4:14	ejwy		rc://*/ta/man/translate/figs-explicit	τοὺς οὐρανούς	1	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual **heavens**. Paul speaks this way in [2 Corinthians 12:2](../../2co/12/02.md). Here, the author uses this language without clarifying how many **heavens** there are. The main point is that Jesus **passed through** these **heavens** to where God dwells. Often, this place where God dwells is in the highest of the **heavens**. Since the author does not include details about the **heavens**, translate **heavens** with a word or phrase that refers to all of heavenly space, including the idea of multiple **heavens** if possible. Alternate translation: “the heavenly realm” or “the heavenly spaces”
 4:14	ph6z		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν τοῦ Θεοῦ	1	The phrase **Son of God** is an important title for Jesus. See how you translated **Son** in [1:2](../01/02.md).
 4:14	vt4v		rc://*/ta/man/translate/figs-metaphor	κρατῶμεν τῆς ὁμολογίας	1	Here, the phrase **firmly hold** refers to continuing to consistently believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or trust. Alternate translation: “let us tightly grasp our confession” or “let us continue to trust our confession”
-4:15	z0bq		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of how Jesus is a high priest. This information supports the author’s exhortation to “firmly hold” to the “confession” (see [4:15](../04/15.md)). If it would be helpful in your language, you could use a word that introduces support for an exhortation, or you could leave it untranslated. Alternate translation: “We should do that because”
+4:15	z0bq		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of how Jesus is a high priest. This information supports the author’s exhortation to “firmly hold” to the “confession” (See: [4:15](../04/15.md)). If it would be helpful in your language, you could use a word that introduces support for an exhortation, or you could leave it untranslated. Alternate translation: “We should do that because”
 4:15	i2fw		rc://*/ta/man/translate/figs-doublenegatives	οὐ & ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ	1	Here the author uses two negative words to emphasize how much Jesus is able to **sympathize** with us as **high priest**. If it would be helpful in your language, you could express the idea with a positive statement and emphasize it in another way. If you do this, you will need to translate **but** as a connection instead of a contrast. Alternate translation: “we indeed have a high priest who is able to sympathize with our weaknesses, one having been tempted”
 4:15	zupr		rc://*/ta/man/translate/figs-abstractnouns	ταῖς ἀσθενείαις ἡμῶν	1	If your language does not use an abstract noun for the idea of **weaknesses**, you could express the idea by using a an adjective such as “weak.” Alternate translation: “with the ways that we are weak”
 4:15	m56m		rc://*/ta/man/translate/figs-ellipsis	πεπειρασμένον δὲ	1	The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but we have one who has been tempted”
@@ -461,22 +461,22 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 5:9	i29c		rc://*/ta/man/translate/figs-activepassive	τελειωθεὶς	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. The author uses the passive form here to focus on the person who is **made perfect** rather than on the person doing the perfecting. If you must state who did the action, the author implies that God did it. Alternate translation: “God having made him perfect”
 5:9	z2bv		rc://*/ta/man/translate/figs-infostructure	ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου	1	If the order of information here would confuse your readers, you could rearrange the sentence so that it is in a more natural order. Alternate translation: “he became the source of eternal salvation for all those who obey him”
 5:9	p9ug		rc://*/ta/man/translate/figs-abstractnouns	αἴτιος σωτηρίας αἰωνίου	1	If your language does not use abstract nouns for the ideas of **source** and **salvation**, you could express the ideas by using verbs such as “provide” and “save.” Alternate translation: “the one who provides eternal rescuing” or “the one who causes them to be saved forever”
-5:10	unmy		rc://*/ta/man/translate/grammar-connect-time-background	προσαγορευθεὶς	1	Here, the phrase **having been designated** introduces action that could have taken place: (1) before Jesus “became the source of eternal salvation” (see [5:9](../05/09.md)). Alternate translation: “after having been designated” (2) at the same time as when Jesus “became the source of eternal salvation” (see [5:9](../05/09.md)). Alternate translation: “at the time when he was designated”
+5:10	unmy		rc://*/ta/man/translate/grammar-connect-time-background	προσαγορευθεὶς	1	Here, the phrase **having been designated** introduces action that could have taken place: (1) before Jesus “became the source of eternal salvation” (See: [5:9](../05/09.md)). Alternate translation: “after having been designated” (2) at the same time as when Jesus “became the source of eternal salvation” (See: [5:9](../05/09.md)). Alternate translation: “at the time when he was designated”
 5:10	b9su		rc://*/ta/man/translate/figs-activepassive	προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **designated** rather than on the person doing the designating. Alternate translation: “God having designated him”
 5:10	hd47			κατὰ τὴν τάξιν Μελχισέδεκ	1	Since the author repeats here the same words that he quoted at the end of [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse.
 5:11	l4uj		rc://*/ta/man/translate/writing-pronouns	περὶ οὗ	1	Here, the word **whom** could refer to: (1) Melchizedek, whom the author mentioned at the end of the previous verse. Alternate translation: “about whom” (2) the topic that the author is discussing, which is the priesthoods of Melchizedek and Jesus. Alternate translation: “concerning which topic”
 5:11	cm78			περὶ οὗ πολὺς ἡμῖν ὁ λόγος	1	Alternate translation: “about whom we have much to discuss” or “concerning whom I have many words to speak to you”
 5:11	r2u2		rc://*/ta/man/translate/figs-metaphor	νωθροὶ γεγόνατε ταῖς ἀκοαῖς	1	Here the author speaks as if **hearing** could **become dull**, just as if it were a sharp tool that became **dull** and no longer cuts things well. He speaks in this way to describe their **hearing** as ineffective and slow, which means that they do not understand what he is saying to them. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “you have become slow to understand” or “you do not pay attention to what I am saying”
 5:12	idsj		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces explanation about how the audience has “become dull” in their “hearing” ([5:11](../05/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,”
-5:12	yk1q		rc://*/ta/man/translate/figs-exmetaphor	γάλακτος, οὐ στερεᾶς τροφῆς	1	Here the author begins speaking about **milk** and **solid food**, words he uses again in the next two verses (see [5:13–14](../05/13.md)). The word **milk** refers to the simple, basic teaching about God (the **elementary principles**). The phrase **solid food** refers to more complex teaching about God that mature Christians learn. If it would be helpful in your language, you could state the meaning plainly. Make sure you use words and phrases that you can use in the next two verses. Alternate translation: “to crawl, not to run” or “of simple things, not of complex things”
-5:13	nwvi		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further development of the metaphor about milk and solid food (see [5:12](../05/12.md)). If it would be helpful in your language, you could use a word or phrase that introduces development, or you could leave **For** untranslated. Alternate translation: “Now”
-5:13	nhx3		rc://*/ta/man/translate/figs-exmetaphor	ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν	1	Here the author further explains the metaphor about **milk** that he introduced in the previous verse (see [5:12](../05/12.md)). He identifies the one **who partakes of milk** as a person who is **inexperienced** and thus **an infant**. The point is that the people who fit this description are those who only know very little about God and are unable or unwilling to learn more, just like an **infant** is unable to feed on anything besides **milk**. If it would be helpful in your language, you could state the meaning plainly. Make sure that your translation fits with how you translated the previous verse. Alternate translation: “who crawls is inexperienced with the message of righteousness, because he is like an infant” or “who knows only simple things is inexperienced with the message of righteousness, because he is a person who knows very little”
+5:12	yk1q		rc://*/ta/man/translate/figs-exmetaphor	γάλακτος, οὐ στερεᾶς τροφῆς	1	Here the author begins speaking about **milk** and **solid food**, words he uses again in the next two verses (See: [5:13–14](../05/13.md)). The word **milk** refers to the simple, basic teaching about God (the **elementary principles**). The phrase **solid food** refers to more complex teaching about God that mature Christians learn. If it would be helpful in your language, you could state the meaning plainly. Make sure you use words and phrases that you can use in the next two verses. Alternate translation: “to crawl, not to run” or “of simple things, not of complex things”
+5:13	nwvi		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further development of the metaphor about milk and solid food (See: [5:12](../05/12.md)). If it would be helpful in your language, you could use a word or phrase that introduces development, or you could leave **For** untranslated. Alternate translation: “Now”
+5:13	nhx3		rc://*/ta/man/translate/figs-exmetaphor	ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν	1	Here the author further explains the metaphor about **milk** that he introduced in the previous verse (See: [5:12](../05/12.md)). He identifies the one **who partakes of milk** as a person who is **inexperienced** and thus **an infant**. The point is that the people who fit this description are those who only know very little about God and are unable or unwilling to learn more, just like an **infant** is unable to feed on anything besides **milk**. If it would be helpful in your language, you could state the meaning plainly. Make sure that your translation fits with how you translated the previous verse. Alternate translation: “who crawls is inexperienced with the message of righteousness, because he is like an infant” or “who knows only simple things is inexperienced with the message of righteousness, because he is a person who knows very little”
 5:13	tdur		rc://*/ta/man/translate/figs-possession	λόγου δικαιοσύνης	1	Here the author uses the possessive form to describe a **message** that is about **righteousness**. In other words, the person he is describing is **inexperienced** about what counts as **righteousness**, and by implication, what counts as “wickedness.” If it would be helpful in your language, you could use a form that expresses the idea more clearly. Alternate translation: “matters of righteousness” or “what counts as righteousness”
 5:13	kund		rc://*/ta/man/translate/figs-abstractnouns	λόγου δικαιοσύνης	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the idea by using an adjective such as “righteous” or “right.” Alternate translation: “the} message about what is righteous”
 5:13	vl7k		rc://*/ta/man/translate/figs-gendernotations	ἐστιν	1	Although the word **he** is masculine, it refers to anyone, either male or female. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “he or she is”
 5:14	k2j1		rc://*/ta/man/translate/figs-exmetaphor	τελείων & ἐστιν ἡ στερεὰ τροφή	1	Here the author further explains the metaphor about **solid food** that he introduced in [5:12](../05/12.md). He identifies the one who eats **solid food** as a person who is **mature**. The point is that the people who fit this description are those who know much about God and about **good** and **evil**. If it would be helpful in your language, you could state the meaning plainly. Make sure that your translation fits with how you translated the previous two verses. Alternate translation: “those who run are mature ones” or “complex things are for the mature ones”
 5:14	hhzb		rc://*/ta/man/translate/figs-metaphor	γεγυμνασμένα	1	Here, the word **trained** is often used for how athletes practice so that their bodies become stronger and better at their sport. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “educated” or “developed”
-6:intro	nz5i				0	# Hebrews 6 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Exhortation: Make sure to persevere! (5:11–6:12)\n     * Exhortation: God’s promise is certain (6:13–20)\n\n## Special Concepts in this Chapter\n\n### The promise to Abraham ([6:13–15](../06/13.md))\n\nIn [6:13–14](../06/13.md), the author speaks about God’s promise to Abraham. He quotes directly from [Genesis 22:17](../gen/22/17.md), but he also has in mind other times when God made similar promises to Abraham: [Genesis 12:1–3](../gen/12/01.md); [15:1–21](../gen/15/01.md); [17:1–8](../gen/17/01.md). The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote.\n\n### “Swearing” and the “oath”\n\nIn [6:13–18](../06/13.md), the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n### The heavenly sanctuary\n\nIn [6:19–20](../06/19.md), the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have a solid wall or a cloth “curtain” that marked off the most sacred part of the sanctuary from the rest of the structure. This part of the sanctuary is most sacred because it is where God is most strongly present. Use words that would clearly refer to the most sacred part of a sanctuary. Since the author describes the heavenly sanctuary in words that come from how the tabernacle is described in the Old Testament, you should preserve as much of the details as possible (such as a “curtain” instead of a wall). (See: [[rc://*/tw/dict/bible/other/curtain]] and [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n## Important Figures of Speech in this Chapter\n\n### The farming metaphor in [6:7–8](../06/07.md)\n\nIn these verses, the author uses land that people use to grow food as an analogy for how people respond to God’s gifts and his message about salvation. In [6:7](../06/07.md), the author describes farmland that grows helpful crops when rain falls on it. This good farmland is like people who hear the good news, believe it, and then obey God. In [6:8](../06/08.md), the author describes farmland that grows plants that are not useful and that can hurt people. A farmer will set these plants on fire to destroy them. This bad farmland is like people who hear the good news and receive gifts from God but fail to firmly believe the good news and obey God. God will punish them, much like the farmer burns the bad plants. If your readers would misunderstand this analogy, you could make the comparison more explicit in the text.\n\n### Hope as an anchor\n\nIn [6:19](../06/19.md), the author states that “hope” has the qualities of an “anchor.” An anchor is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and the anchor is dropped over the edge so that its weight keeps the boat from moving around or drifting away. The author’s point is that hope functions like an anchor for believers: it keeps them focused on Jesus and what God has promised, and they do not “drift away” from what they believe (see the warning in [2:1](../02/01.md)). If your readers would not know what an “anchor” is, you could compare hope to some other thing in your culture that holds things in place.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “foundational” teachings in [6:1–2](../06/01.md)\n\nIn these verses, the author lists six things that are “foundational” or “elementary” teachings. These are not the only “foundational” teachings, but the author uses them as examples. The structure of the list can be understood in at least three different ways:\n\n(1)\n* the foundation\n     * of repentance from dead works and\n     * of faith in God,\n* teaching\n     * about baptisms and\n       * laying on of hands and\n       * resurrection of the dead and\n       * eternal judgment.\n\n(2)\n* the foundation\n     * of repentance from dead works and\n     * of faith in God,\n     * {of} teaching\n       * about baptisms and\n         * laying on of hands and\n         * resurrection of the dead and\n         * eternal judgment.\n\n(3)\n* the foundation\n     * of repentance from dead works and\n     * of faith in God,\n     * {of} teaching about baptisms and\n     * {of} laying on of hands and\n     * {of} resurrection of the dead and\n     * {of} eternal judgment.\n\nSee the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.\n\n### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?\n\nIn [6:4–5](../06/04.md), the author gives a list of things that a person can experience but then still “fall away” ([6:6](../06/06.md)). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing or if it describes people who come close to believing in Jesus but then do not truly believe. Since the author focuses on how these people have experienced good things from God but then still reject Jesus, he does not clearly express whether these people are truly believers are not. If possible, focus your translation on what the people experience rather than on whether they have truly believed.
+6:intro	nz5i				0	# Hebrews 6 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Exhortation: Make sure to persevere! (5:11–6:12)\n     * Exhortation: God’s promise is certain (6:13–20)\n\n## Special Concepts in this Chapter\n\n### The promise to Abraham ([6:13–15](../06/13.md))\n\nIn [6:13–14](../06/13.md), the author speaks about God’s promise to Abraham. He quotes directly from [Genesis 22:17](../gen/22/17.md), but he also has in mind other times when God made similar promises to Abraham: [Genesis 12:1–3](../gen/12/01.md); [15:1–21](../gen/15/01.md); [17:1–8](../gen/17/01.md). The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote.\n\n### “Swearing” and the “oath”\n\nIn [6:13–18](../06/13.md), the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n### The heavenly sanctuary\n\nIn [6:19–20](../06/19.md), the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have a solid wall or a cloth “curtain” that marked off the most sacred part of the sanctuary from the rest of the structure. This part of the sanctuary is most sacred because it is where God is most strongly present. Use words that would clearly refer to the most sacred part of a sanctuary. Since the author describes the heavenly sanctuary in words that come from how the tabernacle is described in the Old Testament, you should preserve as much of the details as possible (such as a “curtain” instead of a wall). (See: [[rc://*/tw/dict/bible/other/curtain]] and [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n## Important Figures of Speech in this Chapter\n\n### The farming metaphor in [6:7–8](../06/07.md)\n\nIn these verses, the author uses land that people use to grow food as an analogy for how people respond to God’s gifts and his message about salvation. In [6:7](../06/07.md), the author describes farmland that grows helpful crops when rain falls on it. This good farmland is like people who hear the good news, believe it, and then obey God. In [6:8](../06/08.md), the author describes farmland that grows plants that are not useful and that can hurt people. A farmer will set these plants on fire to destroy them. This bad farmland is like people who hear the good news and receive gifts from God but fail to firmly believe the good news and obey God. God will punish them, much like the farmer burns the bad plants. If your readers would misunderstand this analogy, you could make the comparison more explicit in the text.\n\n### Hope as an anchor\n\nIn [6:19](../06/19.md), the author states that “hope” has the qualities of an “anchor.” An anchor is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and the anchor is dropped over the edge so that its weight keeps the boat from moving around or drifting away. The author’s point is that hope functions like an anchor for believers: it keeps them focused on Jesus and what God has promised, and they do not “drift away” from what they believe (See: the warning in [2:1](../02/01.md)). If your readers would not know what an “anchor” is, you could compare hope to some other thing in your culture that holds things in place.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “foundational” teachings in [6:1–2](../06/01.md)\n\nIn these verses, the author lists six things that are “foundational” or “elementary” teachings. These are not the only “foundational” teachings, but the author uses them as examples. The structure of the list can be understood in at least three different ways:\n\n(1)\n* the foundation\n     * of repentance from dead works and\n     * of faith in God,\n* teaching\n     * about baptisms and\n       * laying on of hands and\n       * resurrection of the dead and\n       * eternal judgment.\n\n(2)\n* the foundation\n     * of repentance from dead works and\n     * of faith in God,\n     * {of} teaching\n       * about baptisms and\n         * laying on of hands and\n         * resurrection of the dead and\n         * eternal judgment.\n\n(3)\n* the foundation\n     * of repentance from dead works and\n     * of faith in God,\n     * {of} teaching about baptisms and\n     * {of} laying on of hands and\n     * {of} resurrection of the dead and\n     * {of} eternal judgment.\n\nSee the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.\n\n### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?\n\nIn [6:4–5](../06/04.md), the author gives a list of things that a person can experience but then still “fall away” ([6:6](../06/06.md)). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing or if it describes people who come close to believing in Jesus but then do not truly believe. Since the author focuses on how these people have experienced good things from God but then still reject Jesus, he does not clearly express whether these people are truly believers are not. If possible, focus your translation on what the people experience rather than on whether they have truly believed.
 6:1	f1nk		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	Here, the phrase **So then** introduces what the author wants his audience to do in response to the warning he gave in [5:11–14](../05/11.md). If it would be helpful in your language, you could use a word or phrase that introduces an application or inference. Alternate translation: “Because of that”
 6:1	i4xr		rc://*/ta/man/translate/figs-metaphor	ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα	1	Here the author speaks as if the **beginning of the message of Christ** were the starting point for a journey and as if **maturity** were the destination. He speaks in this way to encourage his audience to focus more time and energy on the destination (**maturity**) than on where they started out (**the beginning of the message**). He does not want them to replace **the beginning of the message** with what is related to **maturity**. Rather, he is exhorting them about what to focus their time and energy on. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “putting to the side the beginning of the message of Christ, let us take up maturity” or “focusing less on the beginning of the message of Christ, let us focus more on maturity”
 6:1	ryfa		rc://*/ta/man/translate/figs-possession	τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον	1	Here the author uses the possessive form to identify the parts of the **message** about **Christ** with which a person would “begin.” If it would be helpful in your language, you could express the idea in a form that is more natural. Alternate translation: “what you first learned about Christ”
@@ -484,7 +484,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 6:1	thw8		rc://*/ta/man/translate/figs-metaphor	μὴ πάλιν θεμέλιον καταβαλλόμενοι	1	Here the author speaks about teaching basic things as if it were **laying** a **foundation**. He speaks in this way because the **foundation** is the first thing that a builder “lays,” and the builder soon begins to build on top of that foundation. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “not rehearsing again the simple teachings” or “not learning again the basics”
 6:1	y7ki		rc://*/ta/man/translate/figs-abstractnouns	μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως	1	If your language does not use abstract nouns for the ideas of **repentance** and **faith**, you could express the ideas in another way. Alternate translation: “about repenting from dead works and about believing”
 6:1	d5q3		rc://*/ta/man/translate/figs-personification	νεκρῶν ἔργων	1	Here the author describes the **works** as if they were a **dead** person or animal. The author could describe the **works** as **dead** because: (1) they cannot accomplish anything, just like a **dead** person cannot do anything. Alternate translation: “works that accomplish nothing” (2) they lead to physical and spiritual death for the person who does them. Alternate translation: “works that lead to death”
-6:2	s1cv		rc://*/ta/man/translate/figs-infostructure	βαπτισμῶν διδαχὴν, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου	1	Here, the **teaching** (see the chapter introduction) could: (1) redefine the “foundation” in the previous verse ([6:2](../06/02.md)) and go with all four topics in this verse. Alternate translation: “that is, teaching concerning baptisms and concerning laying on of hands and concerning resurrection of the dead and concerning eternal judgment” (2) identify the third part of the “foundation,” along with “repentance from dead works” and “faith in God” (see [6:2](../06/02.md)). In this case, it goes with the four topics in this verse. Alternate translation: “and of teaching about baptisms and about laying on of hands and about resurrection of the dead and about eternal judgment” (3) identify the third part of the “foundation,” and the rest of the topics in this verse also identify parts of the “foundation.” Alternate translation: “and of teaching about baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment”
+6:2	s1cv		rc://*/ta/man/translate/figs-infostructure	βαπτισμῶν διδαχὴν, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου	1	Here, the **teaching** (See: the chapter introduction) could: (1) redefine the “foundation” in the previous verse ([6:2](../06/02.md)) and go with all four topics in this verse. Alternate translation: “that is, teaching concerning baptisms and concerning laying on of hands and concerning resurrection of the dead and concerning eternal judgment” (2) identify the third part of the “foundation,” along with “repentance from dead works” and “faith in God” (See: [6:2](../06/02.md)). In this case, it goes with the four topics in this verse. Alternate translation: “and of teaching about baptisms and about laying on of hands and about resurrection of the dead and about eternal judgment” (3) identify the third part of the “foundation,” and the rest of the topics in this verse also identify parts of the “foundation.” Alternate translation: “and of teaching about baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment”
 6:2	rd3q		rc://*/ta/man/translate/figs-explicit	βαπτισμῶν	1	Here, the word **baptisms** is plural. It could refer to: (1) different kinds of **baptisms** that people knew about. See the discussion about “John’s baptism” in [Acts 19:1–7](../act/19/01.md) for an example of different kinds of **baptisms**. Alternate translation: “about various baptisms” or “different kinds of baptisms” (2) many different kinds of washing rituals. Alternate translation: “about washings” or “about kinds of washing”
 6:2	srvc		rc://*/ta/man/translate/figs-explicit	ἐπιθέσεώς & χειρῶν	1	Here, the phrase **laying on of hands** refers to how believers would put their hands on a fellow believer when they were commissioning him or her, praying for him or her, asking God to heal him or her, or helping him or her receive the Holy Spirit. For examples, see [Acts 8:14–17](../act/08/14.md); [Acts 13:2–3](../act/13/02.md); [Acts 28:8](../act/28/08.md); [1 Timothy 4:14](../1ti/04/14.md). In all of these situations, God uses the **laying on of hands** to help a fellow believer. If possible, express the idea in such a way that your readers understand the physical action and also that the action helps other believers. If it is necessary, you could include some short extra information in your translation or more information in a footnote. Alternate translation: “laying on of hands through which God works” or “placing hands on believers”
 6:2	xww5		rc://*/ta/man/translate/figs-possession	ἐπιθέσεώς & χειρῶν ἀναστάσεώς τε νεκρῶν	1	Here the author uses the possessive form to speak about how a person “lays” their **hands** on someone else and about how the **dead** will “resurrect.” If it would be helpful in your language, you could use a more natural form. Alternate translation: “laying hands on others and the dead resurrecting”
@@ -492,7 +492,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 6:2	g1ke		rc://*/ta/man/translate/figs-explicit	κρίματος αἰωνίου	1	Here, the phrase **eternal judgment** could identify a **judgment** that: (1) has **eternal** validity or consequences. In other words, what God decides in this **judgment** will never change. Alternate translation: “judgment that leads to eternal destiny” (2) happens at the end of this time and at the beginning of the **eternal** time. In other words, the **eternal judgment** is God’s last **judgment** when he renews the creation. Alternate translation: “final judgment” or “God’s last judgment”
 6:3	xut9		rc://*/ta/man/translate/writing-pronouns	τοῦτο ποιήσομεν	1	Here, the word **this** refers back to [6:1](../06/01.md), where the author exhorted his audience: “let us go forward to maturity.” If it would be helpful in your language, you could make what **this** refers to explicit by repeating words from [6:1](../06/01.md). Alternate translation: “we will go forward to maturity”
 6:3	yo9q		rc://*/ta/man/translate/figs-explicit	ἐάνπερ ἐπιτρέπῃ ὁ Θεός	1	Here, the phrase **if God permits** is a proper way to indicate that God is in control of what will happen. The phrase implies that it is likely that God will “permit” what the author wants to **do**. If it would be helpful in your language, you could use a comparable expression that acknowledges that God is in control. Alternate translation: “God willing” or “as long as that is what God wants”
-6:4	land		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the audience needs to “go forward” (see [6:1](../06/01.md)). If it would be helpful in your language, you could use a word that introduces a basis for an exhortation, or you could leave **For** untranslated. Alternate translation: “We need to go forward, because”
+6:4	land		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the audience needs to “go forward” (See: [6:1](../06/01.md)). If it would be helpful in your language, you could use a word that introduces a basis for an exhortation, or you could leave **For** untranslated. Alternate translation: “We need to go forward, because”
 6:4	r14x		rc://*/ta/man/translate/figs-infostructure	ἀδύνατον γὰρ τοὺς	1	Here, the word **impossible** goes with the phrase “to restore {them} again” in [6:6](../06/06.md). If it would be helpful in your language, you could move **{it is} impossible** to verse 6. If you do this, make sure that you also follow the infostructure note on verse 6. Alternate translation: “For consider the ones”
 6:4	e7px		rc://*/ta/man/translate/figs-metaphor	τοὺς ἅπαξ φωτισθέντας	1	Here the author speaks of receiving and understanding the good news as if it were light shining on a person. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “for those who once understood the message about the Messiah”
 6:4	e2e6		rc://*/ta/man/translate/figs-activepassive	τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε	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. The author uses the passive form here to focus on those who were **enlightened** rather than on the person doing the enlightening. If you must state who did the action, the author implies that God did it. Alternate translation: “for those whom God has once enlightened, and who tasted”
@@ -531,7 +531,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 6:10	r9xx		rc://*/ta/man/translate/figs-metonymy	εἰς τὸ ὄνομα αὐτοῦ	1	Here, the word **name** refers to a person’s reputation or honor. In other words, “serving the saints” is something that is “toward God’s name,” which means that it brings him honor. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “with regard to his honor” or “that glorifies God”
 6:10	szt0		rc://*/ta/man/translate/figs-explicit	διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες	1	Here, the ones who **serve** are the audience. The author’s point is that they served **the saints** in the past, and they are still serving **the saints** in the present. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “since you have served the saints in the past and even now”
 6:11	j7f5		rc://*/ta/man/translate/figs-exclusive	ἐπιθυμοῦμεν	1	Here the author uses the first person plural (**we**), but he is referring only to himself. If it would be helpful in your language, you could use a form that more naturally refers to the author. Alternate translation: “I long for”
-6:11	abfz		rc://*/ta/man/translate/figs-explicit	τὴν αὐτὴν & σπουδὴν	1	Here the author could want the audience to have **diligence** that is **the same** as: (1) the **diligence** that they have shown in the past. Alternate translation: “consistent diligence” (2) how they have “demonstrated” love (see [6:10](../06/10.md)). Alternate translation: “diligence, just as you demonstrate love,”
+6:11	abfz		rc://*/ta/man/translate/figs-explicit	τὴν αὐτὴν & σπουδὴν	1	Here the author could want the audience to have **diligence** that is **the same** as: (1) the **diligence** that they have shown in the past. Alternate translation: “consistent diligence” (2) how they have “demonstrated” love (See: [6:10](../06/10.md)). Alternate translation: “diligence, just as you demonstrate love,”
 6:11	i2yc		rc://*/ta/man/translate/figs-abstractnouns	τὴν αὐτὴν & σπουδὴν, πρὸς τὴν πληροφορίαν τῆς ἐλπίδος	1	If your language does not use abstract nouns for the ideas of **diligence**, **assurance**, and **hope**, you could express the ideas in another way. Alternate translation: “that you strive diligently to be fully assured of what you hope for”
 6:11	uwj3		rc://*/ta/man/translate/figs-possession	πρὸς τὴν πληροφορίαν τῆς ἐλπίδος	1	Here the author uses the possessive form to speak about **full assurance** that concerns **hope**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “toward becoming fully assured of your hope”
 6:11	xfy1		rc://*/ta/man/translate/figs-explicit	ἄχρι τέλους	1	Here, the phrase **the end** could refer to: (1) the **end** of the audience’s lives. Alternate translation: “until your lives end” (2) the **end** of the current time period, which would be when Jesus comes back. Alternate translation: “until the end of the age” or “until Jesus comes back”
@@ -549,20 +549,20 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 6:14	ccpr			εἰ μὴν	1	Here God uses emphatic language to show that he will **most certainly** do what he is promising to do. Use a form in your language that emphasizes God’s promise to **bless** and **multiply** Abraham. Alternate translation: “surely” or “without doubt”
 6:14	fauw		rc://*/ta/man/translate/figs-yousingular	σε	-1	Because God is speaking to one person (Abraham), **you** is singular here.
 6:14	n47a		rc://*/ta/man/translate/figs-metaphor	πληθύνων, πληθυνῶ σε	1	Here God speaks as if he would **multiply** Abraham to make many other “Abrahams.” This phrase refers to how God will cause Abraham to have many children, grandchildren, and so on. If it would be helpful in your language, you could use a word or phrase that refers to having many descendants. Alternate translation: “give you many offspring” or “make you the ancestor of many people”
-6:15	f3cs		rc://*/ta/man/translate/figs-explicit	οὕτως	1	Here, the phrase **in this way** could refer back to: (1) how God guaranteed what he promised (see [6:13–14](../06/13.md)). Alternate translation: “as God promised” (2) how Abraham had “faith and patience” (see [6:12](../06/12.md)). Alternate translation: “as one who had faith and patience”
-6:15	li7e		rc://*/ta/man/translate/figs-explicit	μακροθυμήσας	1	Here the author refers to how Abraham was 75 years old when God first made the **promise** to him (see [Genesis 12:1–4](../gen/12/01.md)), and he was 100 years old when Sarah gave birth to his son Isaac (see [Genesis 21:1–5](../gen/21/01.md). So, Abraham **patiently waited** for 25 years before God gave him what he had promised. If it would be helpful in your language, you could use a footnote to give this background information, or you could include some short extra information in your translation. Alternation translation: “having patiently waited for 25 years”
+6:15	f3cs		rc://*/ta/man/translate/figs-explicit	οὕτως	1	Here, the phrase **in this way** could refer back to: (1) how God guaranteed what he promised (See: [6:13–14](../06/13.md)). Alternate translation: “as God promised” (2) how Abraham had “faith and patience” (See: [6:12](../06/12.md)). Alternate translation: “as one who had faith and patience”
+6:15	li7e		rc://*/ta/man/translate/figs-explicit	μακροθυμήσας	1	Here the author refers to how Abraham was 75 years old when God first made the **promise** to him (See: [Genesis 12:1–4](../gen/12/01.md)), and he was 100 years old when Sarah gave birth to his son Isaac (See: [Genesis 21:1–5](../gen/21/01.md). So, Abraham **patiently waited** for 25 years before God gave him what he had promised. If it would be helpful in your language, you could use a footnote to give this background information, or you could include some short extra information in your translation. Alternation translation: “having patiently waited for 25 years”
 6:15	pw9h		rc://*/ta/man/translate/figs-metonymy	τῆς ἐπαγγελίας	1	Here, the word **promise** refers to the contents of the **promise**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **promise**. Alternate translation: “the things from God’s promise” or “the things that God promised”
-6:16	ib90		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of how “swearing” by someone works (see [6:13](../06/13.md) especially). If it would be helpful in your language, you could express the idea with a comparable word or phrase. Alternate translation: “About swearing,” or “Indeed,”
+6:16	ib90		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of how “swearing” by someone works (See: [6:13](../06/13.md) especially). If it would be helpful in your language, you could express the idea with a comparable word or phrase. Alternate translation: “About swearing,” or “Indeed,”
 6:16	vri2		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωποι	1	Although **men** is masculine, the author is using it to all people, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “men and women”
 6:16	oftr		rc://*/ta/man/translate/figs-explicit	κατὰ τοῦ μείζονος ὀμνύουσιν	1	Here, just as in [6:13](../06/13.md), the author refers to how people often “swore by” someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who swore promised to do. If it would be helpful in your language, you could make the practice more explicit. Alternate translation: “swear by one who is greater, who will guarantee what they say”
 6:16	mxrh		rc://*/ta/man/translate/figs-explicit	πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν ὁ ὅρκος	1	Here the author uses technical language related to **disputes** and the law courts. The word **end** refers to a final decision, while the word **confirmation** refers to how something is backed up and proved to be true by evidence or, here, an **oath**. If it would be helpful in your language, you could express the idea in another day. Alternate translation: “the conclusion of all their disputes is the oath that closes the issue” or “the oath confirms that a dispute has ended”
 6:16	pqcw		rc://*/ta/man/translate/figs-abstractnouns	πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν	1	If your language does not use an abstract noun for the idea of **confirmation**, you could express the same idea in another way. Alternate translation: “what confirms the end of all disputes to them” or “what certainly finishes anything that people are disputing about”
-6:17	jq1k		rc://*/ta/man/translate/grammar-connect-words-phrases	ἐν ᾧ	1	Here, the word **which** refers back to how humans “swear” with an **oath** (see [6:16](../06/16.md)). The phrase **in which** means that what the author speaks about in this verse happens in that same context or way. In other words, God used an **oath**, just like humans do. If it would be helpful in your language, you could use a word or phrase that introduces something that happens according to a previously stated pattern. Alternate translation: “in which same way” or “in which pattern”
+6:17	jq1k		rc://*/ta/man/translate/grammar-connect-words-phrases	ἐν ᾧ	1	Here, the word **which** refers back to how humans “swear” with an **oath** (See: [6:16](../06/16.md)). The phrase **in which** means that what the author speaks about in this verse happens in that same context or way. In other words, God used an **oath**, just like humans do. If it would be helpful in your language, you could use a word or phrase that introduces something that happens according to a previously stated pattern. Alternate translation: “in which same way” or “in which pattern”
 6:17	dw5n		rc://*/ta/man/translate/figs-infostructure	περισσότερον & ἐπιδεῖξαι	1	Here, the phrase **even more** modifies **to show**. If it would be helpful in your language, you could rearrange the elements in this sentence to make clearer what **even more** modifies. Alternate translation: “to show even more”
 6:17	rpv9		rc://*/ta/man/translate/figs-metaphor	τοῖς κληρονόμοις τῆς ἐπαγγελίας	1	Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He means that believers receive the **promise** from God, even though God does not die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to those who were to receive the promise” or “to the recipients of the promise”
 6:17	wlbg		rc://*/ta/man/translate/figs-metonymy	τῆς ἐπαγγελίας	1	Here, the word **promise** refers to the contents of the **promise**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **promise**. Alternate translation: “of the things from the promise” or “of the things that God promised”
 6:17	ug6j		rc://*/ta/man/translate/figs-abstractnouns	τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ	1	If your language does not use abstract nouns for the ideas of **quality** and **purpose**, you could express the ideas by using verbs or in another natural way. Alternate translation: “that what he purposes is unchangeable” or “how unchangeable is what he plans”
-6:18	hohu		rc://*/ta/man/translate/figs-explicit	διὰ δύο πραγμάτων ἀμεταθέτων	1	Here, the phrase **two unchangeable things** refers to God’s “promise” and his “oath” (see [6:17](../06/17.md)). Both “promise” and “oath” contain binding words that no one can change. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “by an unchangeable oath and promise”
+6:18	hohu		rc://*/ta/man/translate/figs-explicit	διὰ δύο πραγμάτων ἀμεταθέτων	1	Here, the phrase **two unchangeable things** refers to God’s “promise” and his “oath” (See: [6:17](../06/17.md)). Both “promise” and “oath” contain binding words that no one can change. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “by an unchangeable oath and promise”
 6:18	hy89			ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν	1	Alternate translation: “concerning which God could never lie”
 6:18	gjw3		rc://*/ta/man/translate/figs-metaphor	οἱ καταφυγόντες	1	Here the author speaks of believers who trust in God to save and protect them as if they were running to a safe place. He speaks in this way to emphasize the need for **refuge** and the fact God provides it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who have found salvation” or “who have sought protection”
 6:18	bkgy		rc://*/ta/man/translate/figs-explicit	οἱ καταφυγόντες	1	Here the author does not specify from what **we** have **fled** or who provides the **refuge**. He implies that God provides the **refuge**, but from what **we** have **fled** is not clear. Most likely, the author implies any trouble or problems that humans encounter, including sin, suffering, persecution, or anything else that is bad or painful. If it would be helpful in your language, you include some of this implied information here. Alternate translation: “who have fled to God for refuge from our sins and struggles” or “who have fled to God’s refuge”
@@ -570,8 +570,8 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 6:18	gk6n		rc://*/ta/man/translate/figs-metaphor	κρατῆσαι τῆς & ἐλπίδος	1	Here, the phrase **hold firmly** refers to continuing to consistently believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or expect something. Alternate translation: “to tightly grasp the hope” or “to continue to expect the hope”
 6:18	vjvm		rc://*/ta/man/translate/figs-abstractnouns	τῆς & ἐλπίδος	1	If your language does not use an abstract noun for the idea of **hope**, you could express the idea by using a verb such as “hope” or “expect.” The author could primarily be focusing on: (1) the act of “hoping.” Alternate translation: “to how we hope for what God has” (2) what it is that we **hope** for. Alternate translation: “to what we hope for that is”
 6:18	hs84		rc://*/ta/man/translate/figs-activepassive	προκειμένης	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. The author uses the passive form here to focus on what is **set before** rather than on the person doing the setting. If you must state who did the action, the author implies that God did it. Alternate translation: “that God has set before us”
-6:19	w66k		rc://*/ta/man/translate/writing-pronouns	ἣν	1	Here, the word **which** refers back to “the hope” that the author mentioned in the previous verse (see [6:18](../06/18.md)). If it would be helpful in your language, you could make explicit that **which** refers “the hope.” Alternate translation: “which hope”
-6:19	ng9i		rc://*/ta/man/translate/figs-metaphor	ὡς ἄγκυραν & τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν	1	Here the author states that “hope” functions **as an anchor for the soul**. Just like an **anchor** holds a ship in one place so that it does not drift away (see the chapter introduction), so “hope,” which is **both reliable and confirmed**, holds **the soul** in one place so that the person persists in trusting God and hoping for what he has promised. If it would be helpful in your language, you could refer to something else that holds things in place, or you could express the idea plainly. Alternate translation: “like a weight that holds the soul in place, both reliable and confirmed” or “as something that keeps the soul close to God in a reliable and confirmed way”
+6:19	w66k		rc://*/ta/man/translate/writing-pronouns	ἣν	1	Here, the word **which** refers back to “the hope” that the author mentioned in the previous verse (See: [6:18](../06/18.md)). If it would be helpful in your language, you could make explicit that **which** refers “the hope.” Alternate translation: “which hope”
+6:19	ng9i		rc://*/ta/man/translate/figs-metaphor	ὡς ἄγκυραν & τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν	1	Here the author states that “hope” functions **as an anchor for the soul**. Just like an **anchor** holds a ship in one place so that it does not drift away (See: the chapter introduction), so “hope,” which is **both reliable and confirmed**, holds **the soul** in one place so that the person persists in trusting God and hoping for what he has promised. If it would be helpful in your language, you could refer to something else that holds things in place, or you could express the idea plainly. Alternate translation: “like a weight that holds the soul in place, both reliable and confirmed” or “as something that keeps the soul close to God in a reliable and confirmed way”
 6:19	xaxt		rc://*/ta/man/translate/translate-unknown	ἄγκυραν	1	An **anchor** is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and in this way the anchor keeps the boat from moving around or drifting away. If your readers would not know what **an anchor** is, you could explain it or refer to a different object that keeps something in place. Alternate translation: “a foundation stone” or “a pillar”
 6:19	vdt3		rc://*/ta/man/translate/figs-doublet	ἀσφαλῆ τε καὶ βεβαίαν	1	These two terms mean basically the same thing and are used together to emphasize how secure the “hope” is. If your language does not use repetition to do this or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “extremely reliable” or “reliably confirmed”
 6:19	d223		rc://*/ta/man/translate/figs-personification	εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος	1	Here the author speaks as if the “hope” can “enter” **into the inside of the curtain**. He speaks in this way to indicate that “hope” penetrates into a place we cannot experience right now: the inside of the heavenly sanctuary. In other words, while we cannot “enter” that place, we can confidently expect to receive and experience what is in that place. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “already accessing what is inside the curtain” or “penetrating into the inside of the curtain”
@@ -580,7 +580,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 6:20	a16c		rc://*/ta/man/translate/figs-infostructure	πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν	1	Here, the phrase **on our behalf** could modify: (1) **entered**. In this case, Jesus has **entered** for our sake, or to help us. Alternate translation: “has entered for our sake as a forerunner” (2) **forerunner**. In this case, Jesus opened the way **on our behalf**. Alternate translation: “has entered as a forerunner who leads us”
 6:20	q9tt		rc://*/ta/man/translate/grammar-connect-time-sequential	γενόμενος	1	Here, the phrase **having become** introduces action that could happen: (1) before Jesus **entered**. In this case, God makes him a **high priest**, and then he enters the heavenly sanctuary. Alternate translation: “already having become” (2) at the same time as Jesus **entered**. In this case, the “entering” and the “becoming” describe the same thing or happen at the same time. Alternate translation: “when he became” or “at the same time as he became”
 6:20	zgj6			κατὰ τὴν τάξιν Μελχισέδεκ	1	Here the author uses the same words he used in [5:6](../05/06.md), [10](../05/10.md). You should translate this phrase in exactly the same way as you did in those verses.
-7:intro	y8j3				0	# Hebrews 7 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Teaching: Melchizedek the priest (7:1–10)\n     * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:17](../07/17.md), [21](../07/21.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priests\n\nIn this chapter, the author frequently discusses high priests. He speaks about their “order,” which refers to the requirements, system, and service that go along with being a priest in that “order.” He focuses on two “orders.” First is the order of Aaron, made up of priests who are descended from Levi. These priests are required by Moses’ law and must offer sacrifices for themselves as well as for the rest of the people since they also sin. Also, each priest eventually dies and must be replaced by another. Second is the order of Melchizedek, made up of priests who have an “indestructible life.” This order only includes Melchizedek and Jesus. Jesus only offers sacrifices for the sins of other people, since he does not sin. Also, he never dies, so he can be a priest forever. Consider how to refer to these two different kinds of priests in this chapter. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn this chapter, the author refers to Melchizedek as he is described in [Genesis 14:18–20](../gen/14/18.md), including how the story does not mention his father, mother, birth, or death. Scholars debate whether the author thought that Melchizedek was a supernatural being such as an angel, or whether the author simply describes the character Melchizedek without referring to the historical person named Melchizedek. What is clear is that the author thinks that Melchizedek was “made like” Jesus, not the other way around (see [7:3](../07/03.md)). In other words, the author speaks about Melchizedek because the description of him in Genesis is a helpful way to think about Jesus. Since Melchizedek was greater than Abraham, Jesus, whom Melchizedek is like, is greater than Abraham’s descendants who became priests. (See: [[rc://*/tw/dict/bible/names/melchizedek]])\n\n### Tithes\n\nIn [7:1–10](../07/01.md), the author refers multiple times to giving and collecting “tithes” or “a tenth.” These words refer to the practice of separating out one tenth of what a person earned or grew and giving it to someone else. In the law that God gave through Moses, the Israelites were required to give a “tenth” or “tithe” to priests. This enabled the priests to perform their service without having to do other work. The author uses the “tithes” language to show that Abraham, Levi’s great-grandfather, paid a “tithe” to Melchizedek. That means that the descendants of Abraham who received “tithes” actually paid “tithes” through Abraham to Melchizedek. In the author’s argument, this shows that Melchizedek and his priesthood are greater than Levi and his priesthood. (See: [[rc://*/tw/dict/bible/other/tenth]])\n\n### “Swearing” and the “oath”\n\nJust as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “loin” of Abraham\n\nIn [7:5](../07/05.md), [10](../07/10.md), the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In [7:5](../07/05.md), the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In [7:10](../07/10.md), the author’s point is that Levi, the great-grandson of Abraham, could be considered to be inside Abraham’s “loin” before Abraham and Sarah had their son, Isaac. In the author’s culture, one could speak of the descendants of a man as if they were inside the man’s sexual organ. Consider natural ways to express these ideas in your language, and see the notes on these two verses.
+7:intro	y8j3				0	# Hebrews 7 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Teaching: Melchizedek the priest (7:1–10)\n     * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:17](../07/17.md), [21](../07/21.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priests\n\nIn this chapter, the author frequently discusses high priests. He speaks about their “order,” which refers to the requirements, system, and service that go along with being a priest in that “order.” He focuses on two “orders.” First is the order of Aaron, made up of priests who are descended from Levi. These priests are required by Moses’ law and must offer sacrifices for themselves as well as for the rest of the people since they also sin. Also, each priest eventually dies and must be replaced by another. Second is the order of Melchizedek, made up of priests who have an “indestructible life.” This order only includes Melchizedek and Jesus. Jesus only offers sacrifices for the sins of other people, since he does not sin. Also, he never dies, so he can be a priest forever. Consider how to refer to these two different kinds of priests in this chapter. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn this chapter, the author refers to Melchizedek as he is described in [Genesis 14:18–20](../gen/14/18.md), including how the story does not mention his father, mother, birth, or death. Scholars debate whether the author thought that Melchizedek was a supernatural being such as an angel, or whether the author simply describes the character Melchizedek without referring to the historical person named Melchizedek. What is clear is that the author thinks that Melchizedek was “made like” Jesus, not the other way around (See: [7:3](../07/03.md)). In other words, the author speaks about Melchizedek because the description of him in Genesis is a helpful way to think about Jesus. Since Melchizedek was greater than Abraham, Jesus, whom Melchizedek is like, is greater than Abraham’s descendants who became priests. (See: [[rc://*/tw/dict/bible/names/melchizedek]])\n\n### Tithes\n\nIn [7:1–10](../07/01.md), the author refers multiple times to giving and collecting “tithes” or “a tenth.” These words refer to the practice of separating out one tenth of what a person earned or grew and giving it to someone else. In the law that God gave through Moses, the Israelites were required to give a “tenth” or “tithe” to priests. This enabled the priests to perform their service without having to do other work. The author uses the “tithes” language to show that Abraham, Levi’s great-grandfather, paid a “tithe” to Melchizedek. That means that the descendants of Abraham who received “tithes” actually paid “tithes” through Abraham to Melchizedek. In the author’s argument, this shows that Melchizedek and his priesthood are greater than Levi and his priesthood. (See: [[rc://*/tw/dict/bible/other/tenth]])\n\n### “Swearing” and the “oath”\n\nJust as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “loin” of Abraham\n\nIn [7:5](../07/05.md), [10](../07/10.md), the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In [7:5](../07/05.md), the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In [7:10](../07/10.md), the author’s point is that Levi, the great-grandson of Abraham, could be considered to be inside Abraham’s “loin” before Abraham and Sarah had their son, Isaac. In the author’s culture, one could speak of the descendants of a man as if they were inside the man’s sexual organ. Consider natural ways to express these ideas in your language, and see the notes on these two verses.
 7:1	mwy8		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** signals that the author will now go on to explain who “Melchizedek” is and why he is important. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Now”
 7:1	rfc9		rc://*/ta/man/translate/translate-names	Σαλήμ	1	The word **Salem** is the name of a city that existed somewhere in the middle of what is now Israel. Some scholars think that it is another name for the city of Shechem, while other scholars think it is another name for the city of Jerusalem. Since our author is referring directly to [Genesis 14:18](../gen/14/18.md), you should preserve this name as much as possible.
 7:1	h4n1		rc://*/ta/man/translate/translate-names	τοῦ Θεοῦ τοῦ Ὑψίστου	1	The phrase **Most High God** refers to God and describes him as the most powerful and greatest being. The author uses this phrase since it appears in [Genesis 14:18](../gen/14/18.md). If it would be helpful in your language, you could use a title that describes God as powerful and great. Alternate translation: “of God, who is more powerful than anything else” or “of the Most Exalted God”
@@ -627,7 +627,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 7:8	d1yr		rc://*/ta/man/translate/figs-activepassive	μαρτυρούμενος	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. The author uses the passive form here to focus on Melchizedek who **is testified about** rather than on the person doing the testifying. If you must state who did the action, the author implies that God did it when he spoke through Moses in [Genesis 14:18–20](../gen/14/18.md). Alternate translation: “God testifies about him” or “Moses testifies about him”
 7:8	c9zz		rc://*/ta/man/translate/figs-explicit	μαρτυρούμενος ὅτι ζῇ	1	Here, just as in [7:3](../07/03.md), the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s death. If it would be helpful in your language, you could make it explicit that the author is referring to what the Old Testament tells us about Melchizedek. Alternate translation: “he is testified about that he lives on, since there is no record of his death in the Scriptures” or “the lack of any record of his death testifies that he lives on”
 7:9	e9gc		rc://*/ta/man/translate/figs-metonymy	Λευεὶς, ὁ δεκάτας λαμβάνων	1	Here, the name **Levi** refers to the descendants of **Levi** who were priests and collected **tithes**. If it would be helpful in your language, you could make it explicit that **Levi** stands for the descendants of **Levi**. Alternate translation: “Levi’s descendants, the ones collecting tithes”
-7:9	odg8		rc://*/ta/man/translate/figs-explicit	δι’ Ἀβραὰμ & δεδεκάτωται	1	Here the author refers to how Abraham **paid a tithe** to Melchizedek, an event the author has already mentioned (see [7:4](../07/04.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “had paid a tithe to Melchizedek through Abraham after Abraham defeated his enemies”
+7:9	odg8		rc://*/ta/man/translate/figs-explicit	δι’ Ἀβραὰμ & δεδεκάτωται	1	Here the author refers to how Abraham **paid a tithe** to Melchizedek, an event the author has already mentioned (See: [7:4](../07/04.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “had paid a tithe to Melchizedek through Abraham after Abraham defeated his enemies”
 7:10	g26s		rc://*/ta/man/translate/figs-metaphor	ἔτι & ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν	1	Here the author speaks as if Levi **was still in the loin of his father**. He means that Abraham had not yet fathered any descendants, so in a way they were all still part of Abraham. The author uses this figure of speech to make two points. First, Levi and the priests descended from him had not yet been born and thus could be considered to be inside Abraham. Second, because they were inside Abraham, they participated in whatever Abraham did. This included giving a tithe to Melchizedek. If it would be helpful in your language, you could use a phrase that closely identifies Levi and Abraham, while showing that Levi was not yet born. Alternate translation: “he was not yet born, and Abraham represented him”
 7:10	bd2l		rc://*/ta/man/translate/figs-metaphor	τοῦ πατρὸς	1	Here the author uses the word **father** to refer in general to a male ancestor. Abraham was more specifically Levi’s great-grandfather on his father’s side. Use an appropriate word for this relationship in your culture. Alternate translation: “of his ancestor”
 7:10	l5dd		rc://*/ta/man/translate/writing-pronouns	αὐτῷ	1	Here, the word **him** refers to Abraham. If it would be helpful in your language, you could make explicit that the pronoun refers to Abraham. Alternate translation: “Abraham”
@@ -644,10 +644,10 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 7:11	hi4e		rc://*/ta/man/translate/figs-metaphor	ἀνίστασθαι	1	Here, the word **arise** refers to someone taking a position as if they were standing up to do something. The author speaks in this way to show that **another priest** has “stood up” to do his task as priest. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to appear” or “to begin serving”
 7:11	cc5f		rc://*/ta/man/translate/figs-explicit	κατὰ τὴν τάξιν Μελχισέδεκ & κατὰ τὴν τάξιν Ἀαρὼν	1	Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and performs the same duties which that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest … in the same way that Aaron was a priest” or “with a priesthood just like Melchizedek’s priesthood … having a priesthood just like Aaron’s priesthood”
 7:11	kt3a		rc://*/ta/man/translate/figs-activepassive	οὐ & λέγεσθαι	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. The author uses the passive form here to focus on the one who is not **said** rather than on what does not do the saying. If you must state who does not speak, the author implies that God did not say this when he spoke in [Psalm 110:4](../psa/110/04.md). Alternate translation: “for the psalm not to identify him to be” or “for God not to say that he is”
-7:12	wawz		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces further explanation and support for the idea that the “basis” of the **law** is the **priesthood** (see [7:11](../07/11.md)). The author’s point is that, because a **change of the law** occurs whenever the **priesthood is changed**, that means that the **priesthood** must be the basis for the **law**. If it would be helpful in your language, you could use a word or phrase that introduces further support for a previous claim. Alternate translation: “You can tell that the priesthood is the basis of the law, because” or “Indeed,”
+7:12	wawz		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces further explanation and support for the idea that the “basis” of the **law** is the **priesthood** (See: [7:11](../07/11.md)). The author’s point is that, because a **change of the law** occurs whenever the **priesthood is changed**, that means that the **priesthood** must be the basis for the **law**. If it would be helpful in your language, you could use a word or phrase that introduces further support for a previous claim. Alternate translation: “You can tell that the priesthood is the basis of the law, because” or “Indeed,”
 7:12	c7f1		rc://*/ta/man/translate/figs-activepassive	μετατιθεμένης & τῆς ἱερωσύνης	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. The author uses the passive form here to focus on what is **changed** rather than on the person doing the changing. If you must state who does the action, the author implies that God does it. Alternate translation: “when God changes the priesthood”
 7:12	lipz		rc://*/ta/man/translate/figs-abstractnouns	τῆς ἱερωσύνης	1	If your language does not use an abstract noun for the idea of **priesthood**, you could express the idea in another way. Alternate translation: “how people act as priests”
-7:13	mwx4		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces support for what the author has implied: there has indeed been a change in the priesthood (see [7:11–12](../07/11.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “Now the priesthood has been changed, since”
+7:13	mwx4		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces support for what the author has implied: there has indeed been a change in the priesthood (See: [7:11–12](../07/11.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “Now the priesthood has been changed, since”
 7:13	k9zi		rc://*/ta/man/translate/writing-pronouns	ἐφ’ ὃν & λέγεται ταῦτα & μετέσχηκεν	1	Here, the words **he** and **whom** both refer to Jesus, to whom the author has applied the words of [Psalm 110:4](../psa/110/04.md). The author does not refer to Jesus by name here, because he uses “the Lord” in the next verse and because he emphatically uses Jesus’ name in [7:22](../07/22.md). If possible, refer to Jesus here as indirectly as the author does. If you must clarify to whom **he** and **whom** refer, you could use a word or phrase that directly identifies Jesus. Alternate translation: “the Lord about whom these things are said belongs to” or “Jesus, about whom these things are said, belongs to”
 7:13	m9mm		rc://*/ta/man/translate/figs-activepassive	ἐφ’ ὃν & λέγεται ταῦτα	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. The author uses the passive form here to focus on what is **said** rather than on the person doing the saying. If you must state who did the “saying,” the author implies that God did it in the words of [Psalm 110:4](../psa/110/04.md). Alternate translation: “about whom God said these things” or “about whom we read these things in the psalm”
 7:13	nmdl		rc://*/ta/man/translate/figs-extrainfo	φυλῆς ἑτέρας	1	Here, the phrase **tribe** refers to all those people who are descended from one of Jacob’s twelve sons. The author refers to **another tribe** to show that Jesus is not from the **tribe** of Levi. He will state which tribe Jesus is from in the next verse, so do not identify of whose **tribe** the author speaks until the next verse. Alternate translation: “one of the other tribes” or “a tribe that is not connected with Levi”
@@ -657,7 +657,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 7:14	qsk5		rc://*/ta/man/translate/figs-metaphor	ἐξ Ἰούδα ἀνατέταλκεν	1	Here the author describes Jesus’ birth as if he were the sun that “sprang up” above the horizon at sunrise. He speaks in this way to refer to Jesus’ birth as a descendant of **Judah** but also to indicate that Jesus’ birth was not completely normal. Since Jesus was born by the power of the Holy Spirit without a human father, the author uses a less common phrase to refer to the person from whom he is descended. If possible, use a comparable phrase in your language that refers to human descent but that also indicates that Jesus’ birth was not totally normal. Alternate translation: “has come from Judah” or “has sprouted from Judah”
 7:14	fh67		rc://*/ta/man/translate/figs-explicit	οὐδὲν Μωϋσῆς ἐλάλησεν	1	Here the author refers to the law that **Moses** received from God and gave to the people of Israel. This law contained instructions about who would serve as priests, and the only instructions that Moses received were about how people from the tribe of Levi would serve as priests. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Moses wrote nothing in the law” or “God gave Moses nothing to say in the law”
 7:15	uf6c		rc://*/ta/man/translate/writing-pronouns	ἐστιν	1	Here, the word **this** could refer to: (1) the author’s claim that God changed the priesthood. Alternate translation: “the change in priesthood is” or “the fact that God has changed the priesthood is” (2) more generally to what the author is arguing about Jesus and the priests who are descended from Levi. Alternate translation: “what I am arguing is” or “what I have said is”
-7:15	jn1p			καὶ περισσότερον ἔτι κατάδηλόν ἐστιν	1	Here, the phrase **still even more obvious** is a stronger form of the phrase “{it is} obvious” in [7:14](../07/14.md). The author’s point is that everyone must acknowledge that **this** (see the previous note) is true, given that the following **if** statement is also true. If it would be helpful in your language, you could use a word or phrase that introduces something that everyone must agree with. Alternate translation: “And everyone must agree that this is true” or “And everyone knows that this is surely correct”
+7:15	jn1p			καὶ περισσότερον ἔτι κατάδηλόν ἐστιν	1	Here, the phrase **still even more obvious** is a stronger form of the phrase “{it is} obvious” in [7:14](../07/14.md). The author’s point is that everyone must acknowledge that **this** (See: the previous note) is true, given that the following **if** statement is also true. If it would be helpful in your language, you could use a word or phrase that introduces something that everyone must agree with. Alternate translation: “And everyone must agree that this is true” or “And everyone knows that this is surely correct”
 7:15	md9i		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ & ἀνίσταται ἱερεὺς ἕτερος	1	Here the author is speaking as if **another priest** “emerging” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “because” or “since.” Alternate translation: “now that another priest has emerged” or “because another priest has emerged”
 7:15	i17g		rc://*/ta/man/translate/figs-explicit	ἱερεὺς ἕτερος	1	Here, the phrase **another priest** refers to Jesus, who is a different kind of **priest** than the priests who are descended from Levi. If it would be helpful in your language, you could make explicit that the phrase refers to Jesus. Alternate translation: “Jesus, who is a different priest,”
 7:15	chxb		rc://*/ta/man/translate/figs-metaphor	ἀνίσταται	1	Here the author speaks of how Jesus has become a priest as if he were a person “emerging” from underneath a covering or screen. He speaks in this way to indicate that Jesus became a **priest** at a specific point in time. If it would be helpful in your language, you could use a word or phrase that refers to becoming a priest. Alternate translation: “takes office” or “begins to serve”
@@ -669,8 +669,8 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 7:16	el4j		rc://*/ta/man/translate/figs-explicit	ἐντολῆς σαρκίνης	1	Here, the phrase **fleshly command** refers to a **command** that could: (1) deal with what is **fleshly**, specifically how humans have children. In other words, the **command** relates to how priests need to be descended from Levi. Alternate translation: “of a command about physical descent” (2) apply to people who are **fleshly**, that is, those who are alive now and who do not have resurrected bodies. Alternate translation: “of command that deals with this life”
 7:16	kw1a		rc://*/ta/man/translate/figs-possession	κατὰ δύναμιν ζωῆς ἀκαταλύτου	1	Here the author uses the possessive form to indicate that **power** comes from or is based in the **indestructible life**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “according to the power that comes from an indestructible life”
 7:16	oiwa		rc://*/ta/man/translate/figs-abstractnouns	κατὰ δύναμιν ζωῆς ἀκαταλύτου	1	If your language does not use abstract nouns for the ideas of **power** and **life**, you could express the ideas in another way. Alternate translation: “according to how powerful he is because he never stops living”
-7:16	m4kl		rc://*/ta/man/translate/figs-explicit	ζωῆς ἀκαταλύτου	1	Here, the phrase **indestructible life** refers to how Jesus died but then resurrected and is alive again. The phrase also explains what being a priest “forever” (see [Psalm 110:4](../psa/110/04.md)) means. The author will cite this psalm again in the following verse. If it would be helpful in your language, you could make what **indestructible life** refers to more explicit. Alternate translation: “of a life that death could not destroy”
-7:17	xmj8		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces the evidence or proof that Jesus has become a priest “according to the power of an indestructible life” (see [7:16](../07/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces evidence or proof. Alternate translation: “You know that is true because”
+7:16	m4kl		rc://*/ta/man/translate/figs-explicit	ζωῆς ἀκαταλύτου	1	Here, the phrase **indestructible life** refers to how Jesus died but then resurrected and is alive again. The phrase also explains what being a priest “forever” (See: [Psalm 110:4](../psa/110/04.md)) means. The author will cite this psalm again in the following verse. If it would be helpful in your language, you could make what **indestructible life** refers to more explicit. Alternate translation: “of a life that death could not destroy”
+7:17	xmj8		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces the evidence or proof that Jesus has become a priest “according to the power of an indestructible life” (See: [7:16](../07/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces evidence or proof. Alternate translation: “You know that is true because”
 7:17	gqya		rc://*/ta/man/translate/figs-activepassive	μαρτυρεῖται	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. The author uses the passive form here to focus on what is **testified** rather than on who or what does the testifying. If you must state who did the action, the author implies that God did it when he spoke [Psalm 110:4](../psa/110/04.md). Alternate translation: “God is testifying” or “the psalm is testifying”
 7:17	t8nv		rc://*/ta/man/translate/writing-quotations	μαρτυρεῖται	1	Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that has been **testified**. However, the audience would have understood that these were words from the Old Testament, specifically from [Psalm 110:4](../psa/110/04.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “it is being testified in the Scriptures”
 7:17	g6zd			σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	Since the author repeats here the same words that he quoted in [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse.
@@ -678,7 +678,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 7:18	dm50		rc://*/ta/man/translate/figs-abstractnouns	ἀθέτησις & γίνεται προαγούσης ἐντολῆς	1	If your language does not use abstract nouns for the ideas of **annulment** and **commandment**, you could express the ideas by using verbs such as “annul” and “command.” Alternate translation: “what was formerly commanded is annulled”
 7:18	x8tw		rc://*/ta/man/translate/figs-explicit	προαγούσης ἐντολῆς	1	Here, the phrase **the former commandment** identifies what God commanded Moses to tell the people about how the descendants of Levi would serve as priests and what they would do. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the former commandment about the Levitical priesthood” or “of the former commandment concerning priests in Moses’ law”
 7:18	ez4i		rc://*/ta/man/translate/figs-doublet	ἀσθενὲς, καὶ ἀνωφελές	1	These two terms mean basically the same thing and are used together to emphasize how ineffective the “former commandment” was. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “is very weak” or “cannot accomplish anything”
-7:19	t5w7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **for** introduces support for how the “former commandment” is “weak and useless” (see [7:18](../07/18.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “indeed,” or “that is because”
+7:19	t5w7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **for** introduces support for how the “former commandment” is “weak and useless” (See: [7:18](../07/18.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “indeed,” or “that is because”
 7:19	ia8j		rc://*/ta/man/translate/figs-personification	οὐδὲν & ἐτελείωσεν ὁ νόμος	1	Here the author speaks of **the law** as if it were a person who was ineffective and could “perfect” nothing. He speaks in this way to indicate that the system of laws that God gave through Moses, particularly the laws about priests, did not lead to people or things becoming “perfect.” If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the law was not something that people could follow to become perfect” or “nothing was perfected through Moses’ law”
 7:19	otzd		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the phrase **on the other hand** introduces the second part of the author’s explanation. Make sure you translate this phrase so that it works well with how you translated “on the one hand” in [7:18](../07/18.md). Alternate translation: “and second, there”
 7:19	stc2		rc://*/ta/man/translate/figs-abstractnouns	ἐπεισαγωγὴ & κρείττονος ἐλπίδος	1	If your language does not use abstract nouns for the ideas of **introduction** and **hope**, you could express the idea by using verbs such as “introduce” and “hope.” Alternate translation: “God introduces something better for which we hope”
@@ -712,7 +712,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 7:25	b182		rc://*/ta/man/translate/figs-go	τοὺς προσερχομένους & τῷ Θεῷ	1	Here, the word **approach** refers implicitly to getting close to something but not necessarily being right next to it. The author speaks of people **approaching God**. This means that they enter into God’s presence. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. See how you translated the similar clause in [4:16](../04/16.md). Alternate translation: “the ones going before God”
 7:25	l29k		rc://*/ta/man/translate/grammar-connect-time-simultaneous	πάντοτε ζῶν	1	Here, the phrase **always living** could introduce: (1) another reason why he is **able to save completely**. Alternate translation: “because he always lives” (2) something that happens as part of or during his “saving” of those **approaching God through him**. Alternate translation: “as one who always lives” or “part of which is how he always lives”
 7:26	x23q		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of the way in which Jesus serves as a priest. If it would be helpful in your language, you could use a comparable word or phrase that introduces more explanation, or you could leave **For** untranslated. Alternate translation: “Now”
-7:26	p677		rc://*/ta/man/translate/writing-pronouns	τοιοῦτος & ἀρχιερεύς	1	Here, the word **such** could refer: (1) back to what the author said in the previous verses about how Jesus has a “permanent priesthood” and can “save completely” (see [7:24–25](../07/24.md)). Alternate translation: “that kind of high priest” (2) ahead to what the author will say in this and the following verses about the kind of high priest that Jesus is. Alternate translation: “the kind of high priest I am about to describe”
+7:26	p677		rc://*/ta/man/translate/writing-pronouns	τοιοῦτος & ἀρχιερεύς	1	Here, the word **such** could refer: (1) back to what the author said in the previous verses about how Jesus has a “permanent priesthood” and can “save completely” (See: [7:24–25](../07/24.md)). Alternate translation: “that kind of high priest” (2) ahead to what the author will say in this and the following verses about the kind of high priest that Jesus is. Alternate translation: “the kind of high priest I am about to describe”
 7:26	t182		rc://*/ta/man/translate/figs-doublet	ὅσιος, ἄκακος, ἀμίαντος	1	The three words **holy**, **innocent**, and **pure** mean very similar things and emphasize that Jesus did not sin or do anything wrong. The word **holy** emphasizes how Jesus honored and pleased God. The word **innocent** identifies Jesus as a person who did not think about or plan evil deeds. The word **pure** indicates that Jesus did not do anything that would defile him or make him repulsive to God. If your language does not have words that fit with these three distinct ideas, you could express these three words with one or two words or with a phrase. Alternate translation: “sinless and perfect” or “without sin or evil”
 7:26	xxf1			κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν	1	Here, the phrase **separated from the sinners** could refer to: (1) how Jesus is distinct from or different than **the sinners**. Alternate translation: “not one of the sinners” or “distinct from the sinners” (2) how Jesus does not come into contact with **sinners** because he is now **higher than the heavens**. Alternate translation: “dwelling far away from sinners” or “not coming into contact with the sinners”
 7:26	cmq1		rc://*/ta/man/translate/figs-explicit	ὑψηλότερος τῶν οὐρανῶν γενόμενος	1	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. The author has already used the plural **heavens** in [4:14](../04/14.md). Here, the author uses this language without clarifying how many heavens there are. The main point is that Jesus is **higher than the heavens**. This could mean that: (1) Jesus is in the highest heaven, **higher** than all the other **heavens**. Alternate translation: “having come to the highest place in the heavens” (2) Jesus has gone beyond all the **heavens**. This could be a metaphor for how greatly God has honored him, or it could mean that Jesus has left the creation. Alternate translation: “having become more exalted than the heavens” or “having gone beyond the heavens”
@@ -756,7 +756,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 8:4	p2v6		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Now** introduces an inference based on the claim that priests offer **gifts and sacrifices** ([8:3](../08/03.md)). The author’s point is that God has already set up a priesthood **on earth** that offers the necessary **gifts**. Because Jesus does not belong to that priesthood (since he is not descended from Levi), he is not **a priest** on earth, but only in heaven. If it would be helpful in your language, you could use a word or phrase that introduces an inference or a development. Alternate translation: “As you can see,” or “Therefore,”
 8:4	no6j		rc://*/ta/man/translate/writing-pronouns	ἦν & οὐδ’ ἂν ἦν ἱερεύς	1	Here, the pronoun **he** refers to Jesus. If it would be helpful in your language, you could use the name Jesus in place of that pronoun. Alternate translation: “Jesus were … he would not be a priest at all”
 8:4	t6kt		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ μὲν & ἦν ἐπὶ γῆς	1	Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that Jesus is not really **on earth** right now. He uses the statement that he knows is not true to show that Jesus can only be a high priest in heaven and not on earth. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if indeed he were actually on earth”
-8:4	yutw		rc://*/ta/man/translate/figs-explicit	ἦν ἐπὶ γῆς	1	Here the author does not mean that Jesus was never **on earth** or will never be **on earth**. Rather, he means that Jesus is not **on earth** right now, because he has ascended into heaven (see [8:1](../08/01.md)). If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “he were currently on earth” or “he were now on earth instead of in heaven”
+8:4	yutw		rc://*/ta/man/translate/figs-explicit	ἦν ἐπὶ γῆς	1	Here the author does not mean that Jesus was never **on earth** or will never be **on earth**. Rather, he means that Jesus is not **on earth** right now, because he has ascended into heaven (See: [8:1](../08/01.md)). If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “he were currently on earth” or “he were now on earth instead of in heaven”
 8:4	lw35		rc://*/ta/man/translate/grammar-connect-logic-result	ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα	1	Here, the phrase **{since} there are** introduces the reason why Jesus **would not be a priest at all** if he were **on earth** right now. The author’s point is that God has already appointed priests who serve on earth and Jesus is not one of them. Therefore, he is not a priest **on earth**. If it would be helpful in your language, you could make it clearer that the phrase **{since} there are the ones offering** gives the reason for the author’s claim. Alternate translation: “because the ones offering the gifts according to the law already exist”
 8:4	gfz1		rc://*/ta/man/translate/figs-explicit	ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα	1	Here the author is referring to the priests who are descended from Levi who offer **gifts** and “sacrifices” as God commanded them to do through Moses. If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “since the Levitical priests offer the gifts according to Moses’ law”
 8:5	m067		rc://*/ta/man/translate/figs-doublet	ὑποδείγματι καὶ σκιᾷ	1	Here, the words **example** and **shadow** function together to describe something that is based on something else. It is probable that **example** emphasizes the way that the “copy” illustrates what the “original” is like, while **shadow** emphasizes how the “copy” is not as real or good as the “original.” If you do not have two words for these categories, you could use a single word or phrase to refer to something that is based on something else. Alternate translation: “a copy” or “an imperfect version”
@@ -777,13 +777,13 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 8:6	spy1		rc://*/ta/man/translate/figs-possession	κρείττονός & διαθήκης μεσίτης	1	Here the author uses the possessive form to describe how Jesus functions as the **mediator* for the **better covenant**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the one who mediates a better covenant”
 8:6	aw58		rc://*/ta/man/translate/figs-activepassive	ἥτις & νενομοθέτηται	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. The author uses the passive form here to focus on the **covenant** that **has been legislated** rather than on the person doing the legislating. If you must state who did the action, the author implies that God did it. Alternate translation: “which God has legislated”
 8:6	ntwl		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ κρείττοσιν ἐπαγγελίαις	1	If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “on the better things that God has pledged”
-8:7	obo7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for what the author has claimed about how the covenant that Jesus mediates is “better” (see [8:6](../08/06.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “You can tell that the second covenant is greater because”
+8:7	obo7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for what the author has claimed about how the covenant that Jesus mediates is “better” (See: [8:6](../08/06.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “You can tell that the second covenant is greater because”
 8:7	tqku		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ & ἡ πρώτη ἐκείνη ἦν ἄμεμπτος	1	Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that the **first {covenant}** was not **faultless**. He proves that the conditional statement is not true by pointing out that God set up a **second** covenant. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if that first covenant had really been faultless”
 8:7	wb9d		rc://*/ta/man/translate/translate-ordinal	ἡ πρώτη & δευτέρας	1	If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “covenant one … for a covenant two” or “earlier covenant … for a later covenant”
 8:7	gig6		rc://*/ta/man/translate/figs-explicit	ἡ πρώτη ἐκείνη & δευτέρας	1	Here, the words **first** and **second** refer to two covenants that God made. The **first** covenant is the one that God made with the Israelites through Moses. It was made before the **second** covenant, which is the one that God makes with his people through Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the covenant that God made with his people at first … for another, later covenant”
 8:7	np7l		rc://*/ta/man/translate/figs-metaphor	οὐκ ἂν δευτέρας ἐζητεῖτο τόπος	1	The author is speaking as if God would have literally looked for a **place** to put a **second** covenant. He means that God would not have made a second covenant. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God would not have made a second one”
 8:7	pktf		rc://*/ta/man/translate/figs-activepassive	οὐκ & ἐζητεῖτο τόπος	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. The author uses the passive form here to focus on the **place** that is **sought** rather than on the person doing the seeking. If you must state who did the action, you could use an indefinite subject. Alternate translation: “no one would have sought a place”
-8:8	ya4n		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for what the author has claimed about how the first covenant was not “faultless” (see [8:7](../08/07.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “We know that the first first covenant was not faultless because”
+8:8	ya4n		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for what the author has claimed about how the first covenant was not “faultless” (See: [8:7](../08/07.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “We know that the first first covenant was not faultless because”
 8:8	sqb4		rc://*/ta/man/translate/writing-pronouns	αὐτοῖς	1	Here, the word **them** refers to the people with whom God made the “first covenant”: the people of Israel. The author may be referring specifically to the people whom God led out of Egypt, or he may be referring to all the people who lived under the “first covenant.” If it would be helpful in your language, you could clarify to whom **them** refers. Alternate translation: “with the Israelite ancestors” or “with the people of Israel”
 8:8	jd18		rc://*/ta/man/translate/writing-quotations	λέγει	1	Here and in the following four verses, the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Jeremiah 31:31–34](../jer/31/31.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “God spoke”
 8:8	xhp8		rc://*/ta/man/translate/figs-metaphor	ἰδοὺ, ἡμέραι	1	The **Lord** is using the term **Behold** to focus the audience’s attention on what he is about to say. Your language may have a comparable expression that you can use in your translation. Alternate translation: “Listen! Days”
@@ -824,7 +824,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 8:12	cu1b		rc://*/ta/man/translate/figs-abstractnouns	ταῖς ἀδικίαις αὐτῶν	1	If your language does not use an abstract noun for the idea behind **unrighteousness**, you could express the idea by using an adjective such as “unrighteous” or an adverb such as “unrighteously.” Alternate translation: “toward the unrighteous things they have done” or “toward how they have acted unrighteously”
 8:12	a1xr		rc://*/ta/man/translate/figs-idiom	οὐ μὴ μνησθῶ	1	Here, the phrase **I will certainly not remember** refers to how God chooses not to bring up or act on **their sins**. If it would be helpful in your language, you could express the idea with a word or phrase that makes this idea explicit. Alternate translation: “I will certainly not act on” or “I will certainly not consider”
 8:12	k1vo		rc://*/ta/man/translate/figs-doublenegatives	οὐ μὴ	1	The words translated **certainly not** are two negative words. In the author’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 the author’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”
-8:13	pzqj		rc://*/ta/man/translate/writing-quotations	ἐν τῷ λέγειν, καινὴν	1	Here the author refers back to how the quotation used the word **new** to describe the “new covenant” (see [8:8](../08/08.md)). Use a natural form in your language for referring back to a specific word that was quoted. Alternate translation: “By using the word ‘new’ for this new covenant,”
+8:13	pzqj		rc://*/ta/man/translate/writing-quotations	ἐν τῷ λέγειν, καινὴν	1	Here the author refers back to how the quotation used the word **new** to describe the “new covenant” (See: [8:8](../08/08.md)). Use a natural form in your language for referring back to a specific word that was quoted. Alternate translation: “By using the word ‘new’ for this new covenant,”
 8:13	grcm		rc://*/ta/man/translate/writing-pronouns	πεπαλαίωκεν τὴν πρώτην	1	Here, the word **he** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God has made the first obsolete”
 8:13	zpho		rc://*/ta/man/translate/figs-explicit	τὴν πρώτην	1	Here, the phrase **the first** refers specifically to “the first covenant,” the one that God made with the Israelites through Moses. If it would be helpful in your language, you could make it explicit that the author is referring to this “first covenant.” Alternate translation: “the first covenant”
 8:13	ta59		rc://*/ta/man/translate/figs-doublet	τὸ & παλαιούμενον καὶ γηράσκον	1	Here, the phrases **being made obsolete** and **growing old** mean almost the same thing. The author uses both words to emphasize that **the first** covenant is no longer the current covenant. If you do not have two phrases that express this particular meaning and repeating the same phrase would be confusing, you could use one phrase here. Alternate translation: “what is becoming obsolete” or “what is old and obsolete”
@@ -835,7 +835,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 9:1	d3vs			ἡ πρώτη	1	See how you translated **first covenant** in [Hebrews 8:7](../08/07.md).
 9:1	pw63		rc://*/ta/man/translate/figs-abstractnouns	εἶχε & δικαιώματα & λατρείας & τε	1	If your language does not use abstract nouns for the ideas behind **regulations** and **worship**, you could express the ideas by using verbs such as “regulate” and “worship.” Alternate translation: “regulated how people worshiped and included”
 9:1	af6x		rc://*/ta/man/translate/figs-explicit	τό & ἅγιον κοσμικόν	1	Here, the phrase **earthly holy {place}** refers to the entire earthly sanctuary, which the author will define as a “tabernacle” in the following verse ([9:2](../09/02.md)). If it would be helpful in your language, you could refer more clearly to the entire earthly sanctuary. Alternate translation: “the earthly holy sanctuary”
-9:2	e3em		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **for** introduces a further explanation of “the earthly holy place” (see [9:1](../09/01.md)). If it would be helpful in your language, you could use a word that introduces a further explanation, or you could leave **for** untranslated. Alternate translation: “for which purpose”
+9:2	e3em		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **for** introduces a further explanation of “the earthly holy place” (See: [9:1](../09/01.md)). If it would be helpful in your language, you could use a word that introduces a further explanation, or you could leave **for** untranslated. Alternate translation: “for which purpose”
 9:2	f6k7		rc://*/ta/man/translate/figs-activepassive	σκηνὴ & κατεσκευάσθη	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. The author uses the passive form here to focus on the **tabernacle** that **was prepared** rather than on the person doing the preparing. If you must state who did the action, the author implies that “the Israelites” did it. Alternate translation: “the Israelites prepared a tabernacle”
 9:2	p34j		rc://*/ta/man/translate/figs-explicit	ἡ πρώτη	1	Here, the phrase **the first one** identifies which part of the **tabernacle** the author is speaking about. The **tabernacle** structure was made up of two rooms or sections. The word **first** refers to the **first** part that a person would enter. The author will describe the second part in [9:3–5](../09/03.md). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the outer room”
 9:2	uz9h		rc://*/ta/man/translate/translate-ordinal	ἡ πρώτη	1	If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “section one” or “room one”
@@ -872,7 +872,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 9:7	kmhb		rc://*/ta/man/translate/figs-explicit	τὴν δευτέραν	1	Here, the phrase **second {tent}** refers to the **second** or inner section of the tabernacle. See how you translated the similar phrase in [9:3](../09/03.md). Alternate translation: “the inner room of the tabernacle”
 9:7	pqby		rc://*/ta/man/translate/translate-ordinal	τὴν δευτέραν	1	If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “tent two”
 9:7	xs9l		rc://*/ta/man/translate/figs-doublenegatives	οὐ χωρὶς αἵματος	1	The phrase **not without blood** uses two negative words to emphasize that **blood** is required. If it would be helpful in your language, you could express the meaning with positive words, emphasizing the importance of **blood**. Alternate translation: “enters, and always with blood”
-9:8	b4v7		rc://*/ta/man/translate/writing-pronouns	τοῦτο	1	Here, the word **this** could refer: (1) forward to what the author is about to say about **the way of the holy {places}**. Alternate translation: “The following is what” (2) back to what the author has said about when and how the priests enter each part of the earthly tabernacle (see [9:6–7](../09/06.md)). Alternate translation: “All those things are what”
+9:8	b4v7		rc://*/ta/man/translate/writing-pronouns	τοῦτο	1	Here, the word **this** could refer: (1) forward to what the author is about to say about **the way of the holy {places}**. Alternate translation: “The following is what” (2) back to what the author has said about when and how the priests enter each part of the earthly tabernacle (See: [9:6–7](../09/06.md)). Alternate translation: “All those things are what”
 9:8	btqn		rc://*/ta/man/translate/figs-explicit	τοῦτο δηλοῦντος τοῦ Πνεύματος τοῦ Ἁγίου	1	Here the author’s point is that the **Holy Spirit** explains or clarifies what it means for the priests to serve in a tabernacle in the way that the author has described in [9:6–7](../09/06.md). If it would be helpful in your language, you could use a clause that indicates that the Holy Spirit explains the meaning of what the author has discussed. Alternate translation: “From those things, the Holy Spirit signifies this” or “The Holy Spirit shows that those things mean this”
 9:8	e8vg		rc://*/ta/man/translate/figs-possession	τὴν τῶν ἁγίων ὁδὸν	1	Here the author uses the possessive form to describe a **way** that leads into the **holy {places}**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “that the way into the holy places”
 9:8	a26f		rc://*/ta/man/translate/figs-explicit	τῶν ἁγίων	1	Here, the phrase **the holy {places}** could refer to: (1) the inner section of the heavenly sanctuary. Alternate translation: “of the Most Holy Place in heaven” (2) the entire heavenly sanctuary. Alternate translation: “of the heavenly sanctuary” (3) the inner section of the earthly sanctuary. Alternate translation: “of the earthly Most Holy Place”
@@ -945,7 +945,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 9:17	s5yz		rc://*/ta/man/translate/figs-explicit	διαθήκη	1	See how you translated the word **covenant** in [9:16](../09/16.md. Alternate translation: (1) “a last testament” or (2) “every covenant”
 9:17	qb62		rc://*/ta/man/translate/figs-nominaladj	νεκροῖς	1	The author is using the adjective **dead** as a noun in order to refer to people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “people who are dead”
 9:18	lr2e		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅθεν	1	Here, the word **So** introduces the ways in which the **first {covenant}** fits with what the author has said about covenants and death in [9:16–17](../09/16.md). In other words, he uses **So** to introduce the application of the principle he discussed in those verses. If it would be helpful in your language, you could use a word or phrase that introduces an inference or application. Alternate translation: “Because of that,” or “In much the same way,”
-9:18	wpf1		rc://*/ta/man/translate/figs-activepassive	οὐδ’ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται	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. The author uses the passive form here to focus on the **first {covenant}** that was **inaugurated** rather than on the person doing the inaugurating. If you must state who did the action, the author implies that God did it through Moses (see [9:19](../09/19.md)). Alternate translation: “God had not even inaugurated the first covenant without blood”
+9:18	wpf1		rc://*/ta/man/translate/figs-activepassive	οὐδ’ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται	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. The author uses the passive form here to focus on the **first {covenant}** that was **inaugurated** rather than on the person doing the inaugurating. If you must state who did the action, the author implies that God did it through Moses (See: [9:19](../09/19.md)). Alternate translation: “God had not even inaugurated the first covenant without blood”
 9:18	m9c3		rc://*/ta/man/translate/figs-doublenegatives	οὐδ’ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται	1	The phrases **not even** and **without blood** together use two negative words to emphasize that **blood** is required. If it would be helpful in your language, you could express the meaning with positive words, emphasizing the importance of **blood**. Alternate translation: “even the first covenant had been inaugurated with blood”
 9:18	kq87		rc://*/ta/man/translate/figs-explicit	πρώτη	1	See how you translated this phrase in [8:7](../08/07.md) and [9:15](../09/15.md). Alternate translation: “the covenant that God made with his people at first”
 9:18	v838		rc://*/ta/man/translate/figs-explicit	αἵματος	1	The author assumes that his audience knows that the use of **blood** also requires the “death” that he has been speaking about. If your readers would not make this inference, you could make it explicit that **blood** requires someone or something to die. Alternate translation: “blood from sacrificed animals”
@@ -960,7 +960,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 9:19	elh7		rc://*/ta/man/translate/figs-rpronouns	αὐτό & τὸ βιβλίον	1	Here, the word translated **itself** emphasizes **the scroll**. Consider using a natural way to emphasize **the scroll** in your language. Alternate translation: “that very scroll”
 9:19	zl8f		rc://*/ta/man/translate/figs-explicit	τὸ βιβλίον	1	Here, the word **scroll** refers to the roll or book on which Moses wrote everything that God told him. If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “the scroll of God’s words” or “the scroll of the covenant”
 9:20	e3lr		rc://*/ta/man/translate/figs-explicit	λέγων	1	Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that Moses said to the people. However, he assumes that his audience would have understood that these were words from the Old Testament, specifically from [Exodus 24:8](../exo/24/08.md). If your readers would not know that the quotation is from the Old Testament, you could include that information in a footnote or use some other means to identify it more explicitly. Alternate translation: “saying, as the Scriptures record”
-9:20	k7kh		rc://*/ta/man/translate/writing-pronouns	τοῦτο	1	Here, the word **This** refers to the blood that Moses “sprinkled” (see [9:19](../09/19.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to the blood. Alternate translation: “This blood is” or “What I have sprinkled is”
+9:20	k7kh		rc://*/ta/man/translate/writing-pronouns	τοῦτο	1	Here, the word **This** refers to the blood that Moses “sprinkled” (See: [9:19](../09/19.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to the blood. Alternate translation: “This blood is” or “What I have sprinkled is”
 9:20	j7en		rc://*/ta/man/translate/figs-possession	τὸ αἷμα τῆς διαθήκης	1	Here the author uses the possessive form to describe how **the blood** inaugurates or confirms **the covenant**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the blood that confirms the covenant” or “the blood that inaugurates the covenant”
 9:20	brhx			ἐνετείλατο πρὸς ὑμᾶς	1	Alternate translation: “commanded you to keep”
 9:21	k6dm		rc://*/ta/man/translate/figs-explicit	ὁμοίως	1	Here, the phrase **in a similar way** refers back to [9:19](../09/19.md) and the **way** in which Moses sprinkled blood on the scroll and the people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as he did with the scroll and the people”
@@ -988,7 +988,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 9:25	f17a		rc://*/ta/man/translate/figs-ellipsis	οὐδ’	1	The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the previous verse (“enter” in [9:24](../09/24.md)). Alternate translation: “and he entered not”
 9:25	rlua		rc://*/ta/man/translate/figs-explicit	ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ’ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ	1	Here the author refers to how the **high priest** was required to enter the Most Holy Place every single year to offer blood from sacrifices. You can read about what God required for this Day of Atonement in [Leviticus 16](../lev/16/01.md). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the high priest enters into the Most Holy Place on the Day of Atonement each year with blood that comes from a sacrificed animal, not from himself”
 9:25	hlrs		rc://*/ta/man/translate/figs-explicit	τὰ ἅγια	1	Here, the phrase **the holy {places}** could refer to: (1) the Most Holy Place, the inner part of the earthly sanctuary that the **high priest** entered once a year. Alternate translation: “the Most Holy Place” (2) the entire earthly sanctuary, which the high priest entered many times in the year but especially on the Day of Atonement. Alternate translation: “the sanctuary”
-9:25	zpf3		rc://*/ta/man/translate/figs-explicit	ἐν αἵματι ἀλλοτρίῳ	1	Here, the **blood** is **not his own** because it comes from an animal that someone has sacrificed. The author expresses the idea in this way because he is contrasting the **high priest** with Jesus, who did offer his own blood (see [9:12](../09/12.md)). If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “with another being’s blood” or “with blood from an animal”
+9:25	zpf3		rc://*/ta/man/translate/figs-explicit	ἐν αἵματι ἀλλοτρίῳ	1	Here, the **blood** is **not his own** because it comes from an animal that someone has sacrificed. The author expresses the idea in this way because he is contrasting the **high priest** with Jesus, who did offer his own blood (See: [9:12](../09/12.md)). If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “with another being’s blood” or “with blood from an animal”
 9:26	o42h		rc://*/ta/man/translate/figs-ellipsis	ἐπεὶ ἔδει	1	Here the author does not directly state the basis for his inference (**since**). Instead, he implies that it is a positive version of the negative statement “not in order to offer himself many times” in [9:25](../09/25.md). In other words, the point is that Christ could not make an offering many times, **since** then it would be **necessary for him to suffer many times**. If it would be helpful in your language, you could include some of the implied words to make the idea clearer. Alternate translation: “since if he had offered himself many times, it would have been necessary for” or “since otherwise it would have been necessary for”
 9:26	kg1l		rc://*/ta/man/translate/writing-pronouns	αὐτὸν	1	Here, the word **him** refers to Jesus. It may be helpful to clarify this for your readers. Alternate translation: “Jesus” or “Christ”
 9:26	rwtt		rc://*/ta/man/translate/figs-explicit	παθεῖν	1	Here the author uses the word **suffer** to refer to everything painful that Jesus experienced, but he is especially focusing on Jesus’ death on the cross. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “to suffer and die” or “to be crucified”
@@ -1009,7 +1009,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 9:28	scnu		rc://*/ta/man/translate/translate-ordinal	ἐκ δευτέρου	1	If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “for time two”
 9:28	b99a		rc://*/ta/man/translate/figs-explicit	χωρὶς ἁμαρτίας	1	Here, the phrase **apart from sin** means that Jesus will not return to deal with **sin** once again. (The phrase does not refer to how Jesus himself does not have **sin**, although that is true; see [4:15](../04/15.md)). If it would be helpful in your language, you could use a word or phrase that indicates this. Alternate translation: “not to deal with sin”
 9:28	aijj		rc://*/ta/man/translate/figs-abstractnouns	τοῖς & εἰς σωτηρίαν	1	If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” Alternate translation: “to save those”
-10:intro	nev1				0	# Hebrews 10 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n* Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n* Exhortation: Endure in the faith! (10:26–39)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [10:5–7](../10/05.md), [16–17](../10/16.md), [37–38](../10/37.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The sacrifices that Moses’ law required\n\nIn [10:1–11](../10/01.md), the author points out several reasons why it is clear that the sacrifices that God required the Israelites to offer did not take away sins on their own. First, he states that these sacrifices are a “shadow” of the coming good things. It is the real thing, not the shadow, that takes away sins. Second, these sacrifices needed to be repeated. If they actually took away sin, the author reasons, they would only need to be done once. Third, he argues from the Scriptures that God replaces these sacrifices with Jesus doing God’s will. In this chapter, the author does not spend much time speaking about what those sacrifices actually did accomplish. He only says that they are a “reminder” of sins (see [10:3](../10/03.md)). See [9:13](../09/13.md) for more information on what the sacrifices actually could accomplish. (See: [[rc://*/tw/dict/bible/other/sacrifice]])\n\n### “Once” versus “repeatedly”\n\nThroughout this chapter, the author states that Christ offered himself once and that his sacrifice has eternal effects. In contrast, he states that the sacrifices that the earthly priests offered happened repeatedly and had limited effects. In your translation, be sure to use words that emphasize the contrast between a single, effective sacrifice and multiple, ineffective sacrifices.\n\n### The “former days”\n\nIn [10:32](../10/32.md), the author refers to the “former days,” which he then goes on to describe in [10:32–34](../10/32.md). This phrase refers to a period of time in the audience’s past, a time when they had just been “enlightened,” which means they had recently believed in Jesus. During this time, they suffered but also persevered and rejoiced in knowing God. The author wishes them to continue to show the endurance and joy they showed during these “former days.” In these verses, use verb tenses and forms that you would normally use for describing what happened in a person’s past.\n\n### “The one coming” in [10:37](../10/37.md)\n\nIn [10:37](../10/37.md), the “one coming” refers to the Messiah, whom the author knows is Jesus. In this context, the Messiah “coming” refers to Jesus’ second coming, not his incarnation. Use words here that could be understood as a reference to Jesus’ second coming.\n\n## Important Figures of Speech in this Chapter\n\n### “Shadow” and “image” in [10:1](../10/01.md)\n\nIn this verse, the law has a “shadow” of the coming good things, which means that the law of Moses gives an outline or vague image of those good things. A “shadow” is not bad, but it is not the thing that casts the shadow. Instead, it just gives a foretaste or a hint of what that thing is. The author uses the word “image” to refer to the thing itself. The author’s point, then, is that the law of Moses provides a hint or foretaste of the coming good things, which are what Christ offers to those who believe in him. That means that the law is good, but if people can have the “image” itself (what Christ gives), they do not need the “shadow” (the law) anymore. See the notes on this verse for translation ideas. (See: [[rc://*/tw/dict/bible/other/shadow]])\n\n### “The curtain, that is, his flesh” in [10:20](../10/20.md)\n\nIn this verse, the phrase “that is, his flesh” can be understood in three main ways.\n(1) it could go with “curtain,” in which case the author is stating that Jesus’ “flesh” is somehow like this “curtain.” It could mean that he needed to live his life in the “flesh” before he could enter the heavenly sanctuary, just like a priest needed to pass through the “curtain” before he could enter the Most Holy Place. Or, it could mean that his “flesh” needed to die before he could enter the heavenly sanctuary, just like a priest needed to penetrate through the curtain to enter the Most Holy Place.\n(2) it could go with the whole clause “which he has inaugurated for us as a fresh and living way.” In this case, the word “through” is implied with “flesh” as well as “curtain,” and the author is saying that Jesus “inaugurated” this way “through” (or “by means of”) his “flesh.”\n(3) it could go with “way,” in which case the author is stating that Jesus’ “way” was his “flesh.” This would most likely mean that the path or “way” that Jesus took to get to the heavenly sanctuary was his earthly life in the “flesh.”\nThe first option makes the most sense of the way the author wrote the words in the sentence, but some scholars argue that the idea it expresses does not match the rest of what the author says. Consider using a construction that could modify either “curtain” or “way” to preserve the ambiguity.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### What sins are those for which there is no longer a sacrifice?\n\nIn [10:26–31](../10/26.md), the author refers to sin which no sacrifice can take away and which God will punish with “fire.” Scholars debate what sin or sins the author is speaking about and whether the people who commit the sin or sins are really Christians or not. What is clear is that this is very serious sin: it involves “trampling” Christ and insulting the Holy Spirit. No one could commit this kind of sin by accident. Further, the word for “sinning” in [10:26](../10/26.md) indicates that the author is thinking about more than one individual act. In your translation, make sure that you refer to a pattern or repeated behavior of sinning. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [10:5–7](../10/05.md), which quotes from a Greek version of [Psalm 40:6–8](../psa/40/06.md), and in [10:37–38](../10/37.md), which quotes from a Greek version of [Habakkuk 2:3–4](../hab/02/03.md). Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament you are familiar with. (See: [[rc://*/ta/man/translate/writing-quotations]])
+10:intro	nev1				0	# Hebrews 10 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n* Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n* Exhortation: Endure in the faith! (10:26–39)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [10:5–7](../10/05.md), [16–17](../10/16.md), [37–38](../10/37.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The sacrifices that Moses’ law required\n\nIn [10:1–11](../10/01.md), the author points out several reasons why it is clear that the sacrifices that God required the Israelites to offer did not take away sins on their own. First, he states that these sacrifices are a “shadow” of the coming good things. It is the real thing, not the shadow, that takes away sins. Second, these sacrifices needed to be repeated. If they actually took away sin, the author reasons, they would only need to be done once. Third, he argues from the Scriptures that God replaces these sacrifices with Jesus doing God’s will. In this chapter, the author does not spend much time speaking about what those sacrifices actually did accomplish. He only says that they are a “reminder” of sins (See: [10:3](../10/03.md)). See [9:13](../09/13.md) for more information on what the sacrifices actually could accomplish. (See: [[rc://*/tw/dict/bible/other/sacrifice]])\n\n### “Once” versus “repeatedly”\n\nThroughout this chapter, the author states that Christ offered himself once and that his sacrifice has eternal effects. In contrast, he states that the sacrifices that the earthly priests offered happened repeatedly and had limited effects. In your translation, be sure to use words that emphasize the contrast between a single, effective sacrifice and multiple, ineffective sacrifices.\n\n### The “former days”\n\nIn [10:32](../10/32.md), the author refers to the “former days,” which he then goes on to describe in [10:32–34](../10/32.md). This phrase refers to a period of time in the audience’s past, a time when they had just been “enlightened,” which means they had recently believed in Jesus. During this time, they suffered but also persevered and rejoiced in knowing God. The author wishes them to continue to show the endurance and joy they showed during these “former days.” In these verses, use verb tenses and forms that you would normally use for describing what happened in a person’s past.\n\n### “The one coming” in [10:37](../10/37.md)\n\nIn [10:37](../10/37.md), the “one coming” refers to the Messiah, whom the author knows is Jesus. In this context, the Messiah “coming” refers to Jesus’ second coming, not his incarnation. Use words here that could be understood as a reference to Jesus’ second coming.\n\n## Important Figures of Speech in this Chapter\n\n### “Shadow” and “image” in [10:1](../10/01.md)\n\nIn this verse, the law has a “shadow” of the coming good things, which means that the law of Moses gives an outline or vague image of those good things. A “shadow” is not bad, but it is not the thing that casts the shadow. Instead, it just gives a foretaste or a hint of what that thing is. The author uses the word “image” to refer to the thing itself. The author’s point, then, is that the law of Moses provides a hint or foretaste of the coming good things, which are what Christ offers to those who believe in him. That means that the law is good, but if people can have the “image” itself (what Christ gives), they do not need the “shadow” (the law) anymore. See the notes on this verse for translation ideas. (See: [[rc://*/tw/dict/bible/other/shadow]])\n\n### “The curtain, that is, his flesh” in [10:20](../10/20.md)\n\nIn this verse, the phrase “that is, his flesh” can be understood in three main ways.\n(1) it could go with “curtain,” in which case the author is stating that Jesus’ “flesh” is somehow like this “curtain.” It could mean that he needed to live his life in the “flesh” before he could enter the heavenly sanctuary, just like a priest needed to pass through the “curtain” before he could enter the Most Holy Place. Or, it could mean that his “flesh” needed to die before he could enter the heavenly sanctuary, just like a priest needed to penetrate through the curtain to enter the Most Holy Place.\n(2) it could go with the whole clause “which he has inaugurated for us as a fresh and living way.” In this case, the word “through” is implied with “flesh” as well as “curtain,” and the author is saying that Jesus “inaugurated” this way “through” (or “by means of”) his “flesh.”\n(3) it could go with “way,” in which case the author is stating that Jesus’ “way” was his “flesh.” This would most likely mean that the path or “way” that Jesus took to get to the heavenly sanctuary was his earthly life in the “flesh.”\nThe first option makes the most sense of the way the author wrote the words in the sentence, but some scholars argue that the idea it expresses does not match the rest of what the author says. Consider using a construction that could modify either “curtain” or “way” to preserve the ambiguity.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### What sins are those for which there is no longer a sacrifice?\n\nIn [10:26–31](../10/26.md), the author refers to sin which no sacrifice can take away and which God will punish with “fire.” Scholars debate what sin or sins the author is speaking about and whether the people who commit the sin or sins are really Christians or not. What is clear is that this is very serious sin: it involves “trampling” Christ and insulting the Holy Spirit. No one could commit this kind of sin by accident. Further, the word for “sinning” in [10:26](../10/26.md) indicates that the author is thinking about more than one individual act. In your translation, make sure that you refer to a pattern or repeated behavior of sinning. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [10:5–7](../10/05.md), which quotes from a Greek version of [Psalm 40:6–8](../psa/40/06.md), and in [10:37–38](../10/37.md), which quotes from a Greek version of [Habakkuk 2:3–4](../hab/02/03.md). Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament you are familiar with. (See: [[rc://*/ta/man/translate/writing-quotations]])
 10:1	kwq1		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a new development in the argument that is based on what the author has said in [9:23–28](../09/23.md). If it would be helpful in your language, you could use a word or phrase that introduces development, or you could leave **For** untranslated. Alternate translation: “Now”
 10:1	kj83		rc://*/ta/man/translate/figs-metaphor	σκιὰν & ἔχων & τῶν & ἀγαθῶν	1	Here the author speaks as if the **law** has a **shadow** that is cast by **the good things that are coming**. He speaks in this way to indicate that the **law** is not one of **the good things that are coming**, but that it does “foreshadow” or give an outline or forecast of what those **good things** are like. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “foreshadowing the good things” or “only pointing to the good things”
 10:1	mz05		rc://*/ta/man/translate/figs-extrainfo	τῶν μελλόντων ἀγαθῶν	1	Here the author does not clarify exactly what these **good things** are. What is clear is that God gives them to believers as gifts or blessings. If possible, express the idea without including specifics about what the **things** are. Alternate translation: “of the good gifts that are coming” or “of the blessings that are coming from God”
@@ -1021,17 +1021,17 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 10:2	aw6g		rc://*/ta/man/translate/figs-rquestion	οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question implies that the answer is “yes, they would have ceased being offered.” If it would be helpful in your language, you could express the idea by using a strong affirmation. Alternate translation: “they would certainly have ceased being offered, because the ones serving would no longer have consciousness of sins, having been cleansed once.”
 10:2	zk99		rc://*/ta/man/translate/figs-infostructure	οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους	1	Here the author expresses the conclusion before he gives his reasons. This was a natural order of information in his language. If your readers would find this order confusing, you could express the reasons before the conclusion, or you could use some other natural order. Alternate translation: “since the ones serving, having been cleansed once, would no longer have consciousness of sins, would they not have ceased being offered?”
 10:2	xor4		rc://*/ta/man/translate/figs-activepassive	οὐκ ἂν ἐπαύσαντο προσφερόμεναι	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. The author uses the passive form here to focus on the sacrifices, which have not **ceased being offered**, rather than on the person who would “cease offering” them. If you must state who would do the action, the author implies that the “priests” or the “Israelites” would. Alternate translation: “would the priests not have ceased offering them” or “would the Israelites not have ceased offering them”
-10:2	twab		rc://*/ta/man/translate/writing-pronouns	οὐκ ἂν ἐπαύσαντο	1	Here, the word **they** refers to the “sacrifices” (see [10:1](../10/01.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to the “sacrifices.” Alternate translation: “would the sacrifices not have ceased”
+10:2	twab		rc://*/ta/man/translate/writing-pronouns	οὐκ ἂν ἐπαύσαντο	1	Here, the word **they** refers to the “sacrifices” (See: [10:1](../10/01.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to the “sacrifices.” Alternate translation: “would the sacrifices not have ceased”
 10:2	mu42		rc://*/ta/man/translate/figs-explicit	τοὺς λατρεύοντας	1	Here, the phrase **the ones serving** refers to everyone who worshiped God, not just to those acting as priests. If it would be helpful in your language, you could make it clear that it refers to all the worshipers. Alternate translation: “the worshipers”
 10:2	m9tj		rc://*/ta/man/translate/figs-abstractnouns	μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν	1	If your language does not use an abstract noun for the idea of **consciousness**, you could express the idea by using an adjective such as “conscious” or a verb such as “recognize.” Alternate translation: “would no longer be conscious of sins” or “no longer recognize their sins”
 10:2	vzcg		rc://*/ta/man/translate/figs-activepassive	ἅπαξ κεκαθαρισμένους	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. The author uses the passive form here to focus on those who are **cleansed** rather than on the person or thing doing the cleansing. If you must state who did the action, the author implies that “the sacrifices,” or God working through these sacrifices, did it. Alternate translation: “would have become clean once” or “being those whom God has cleansed once”
 10:3	l5if		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλ’	1	Here, the word **But** introduces what is true, in contrast to the hypothetical situation the author offered in [10:2](../10/02.md). If it would be helpful in your language, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,”
 10:3	z3je		rc://*/ta/man/translate/figs-abstractnouns	ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν	1	If your language does not use an abstract noun for the idea of **reminder**, you could express the idea by using a verb such as “remind” or “remember.” Alternate translation: “whenever they offer those sacrifices, people remember their sins” or “with those sacrifices people are reminded of their sins”
 10:4	di8i		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for the author’s claim that the sacrifices give a “reminder of sins every year” ([10:3](../10/03.md)). His point here is that the sacrifices cannot **take away sins**, so all they can do is function as a “reminder” of the sins that they do not **take away**. If it would be helpful in your language, you could use a word or phrase that introduces support for a claim. Alternate translation: “That is because”
-10:4	stkp		rc://*/ta/man/translate/figs-explicit	αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας	1	Here, the phrase **blood of bulls and goats** may refer specifically to the offerings performed on the Day of Atonement (see [Leviticus 16](../lev/16/01.md)). However, the author is also referring in general to **blood** from any sacrifice. You should express the idea in general terms, as the author does. Alternate translation: “blood from animal sacrifices to take away sins”
+10:4	stkp		rc://*/ta/man/translate/figs-explicit	αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας	1	Here, the phrase **blood of bulls and goats** may refer specifically to the offerings performed on the Day of Atonement (See: [Leviticus 16](../lev/16/01.md)). However, the author is also referring in general to **blood** from any sacrifice. You should express the idea in general terms, as the author does. Alternate translation: “blood from animal sacrifices to take away sins”
 10:4	lbdu		rc://*/ta/man/translate/figs-metonymy	αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας	1	Here, the word **blood** refers to offering the **blood**, and the word **sins** refers to the consequences of sin that people experience, including guilt, impurity, and alienation from God. If it would be helpful in your language, you could express the ideas with short phrases. Alternate translation: “the offering of the blood of bulls and goats to take away the consequences of sins”
 10:4	bvu5		rc://*/ta/man/translate/figs-doublet	ταύρων καὶ τράγων	1	Here the author refers to **bulls and goats** as two examples of animals that were sacrificed so that the high priest could enter the sanctuary with their **blood**. These were not the only animals that could be sacrificed, and the author is not trying to be exhaustive. If it would be helpful in your language, you could use a form in your language that refers generally to animals that are sacrificed. Alternate translation: “of sacrificed animals” or “of animals from flock or herd”
-10:5	q4ye		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	Here, the word **Therefore** introduces an inference based on what the author has said about how “blood of bulls and goats” does not “take away sins” (see [10:4](../10/04.md)). Because that is true, Jesus speaks the words that the author quotes. If it would be helpful in your language, you could use a word or phrase that introduces an inference. Alternate translation: “So then” or “Because of that”
+10:5	q4ye		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	Here, the word **Therefore** introduces an inference based on what the author has said about how “blood of bulls and goats” does not “take away sins” (See: [10:4](../10/04.md)). Because that is true, Jesus speaks the words that the author quotes. If it would be helpful in your language, you could use a word or phrase that introduces an inference. Alternate translation: “So then” or “Because of that”
 10:5	xp0e		rc://*/ta/man/translate/grammar-connect-time-simultaneous	εἰσερχόμενος	1	Here, the word **entering** introduces an action that could happen (1) at the same as he **says** the quotation that follows. Alternate translation: “as he enters” (2) before he **says** the quotation that follows. Alternate translation: “as he was about to enter”
 10:5	coab		rc://*/ta/man/translate/figs-explicit	εἰσερχόμενος εἰς τὸν κόσμον	1	Here, the phrase **entering into the world** refers to Jesus’ incarnation, when he became human and lived in the **world**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “becoming human and entering into the world” or “entering into the world as a man”
 10:5	sp70		rc://*/ta/man/translate/writing-quotations	λέγει	1	Here and in the following two verses, the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that Christ the Son said to God the Father. However, the audience would have understood that these were words from the Old Testament, specifically from [Psalm 40:6–8](../psa/40/06.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “he says to God”
@@ -1050,18 +1050,18 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 10:7	q75b		rc://*/ta/man/translate/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. The author uses the passive form here to focus on the words that are **written** rather than on the person doing the writing. If you must state who did the action, you could use an indefinite subject. Alternate translation: “as they wrote” or “as the authors of Scripture wrote”
 10:7	r0xr		rc://*/ta/man/translate/translate-unknown	ἐν κεφαλίδι βιβλίου	1	Here, the phrase **a section of a scroll** refers to a document that is in the form of a roll or scroll. The phrase could refer specifically to: (1) the entire Old Testament scriptures. Alternate translation: “in all the Scriptures” (2) the first five books of the Old Testament, the Pentateuch or Law. Alternate translation: “in the Law”
 10:7	gk53		rc://*/ta/man/translate/figs-abstractnouns	τὸ θέλημά σου	1	If your language does not use an abstract noun for the idea behind **will**, you could express the idea by using a verb such as “want” or “desire.” Alternate translation: “what you desire” or “what you wish”
-10:8	c8eb		rc://*/ta/man/translate/writing-quotations	ἀνώτερον λέγων	1	Here the author uses **When he says above** to requote a part of the quotation that he introduced earlier (see [10:5–7](../10/05.md)). The word **above** refers to the first part or parts of the quotation. If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “As he says at the beginning of the quotation”
+10:8	c8eb		rc://*/ta/man/translate/writing-quotations	ἀνώτερον λέγων	1	Here the author uses **When he says above** to requote a part of the quotation that he introduced earlier (See: [10:5–7](../10/05.md)). The word **above** refers to the first part or parts of the quotation. If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “As he says at the beginning of the quotation”
 10:8	rlv8			θυσίας, καὶ προσφορὰς & οὐκ ἠθέλησας	1	These are the same words that the author of the quotation used in [10:5](../10/05.md), although the author of Hebrews has mixed them together with words from [10:6](../10/06.md). Also, he has expressed **Sacrifices and offerings** in plural form instead of singular form. Allowing for these differences, translate these words the same way you did in [10:5](../10/05.md).
 10:8	n7kc			ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας & οὐδὲ εὐδόκησας	1	These are the same words that the author of the quotation used in [10:6](../10/06.md), although the author of Hebrews has put them together with words from [10:5](../10/05.md). Translate these words the same way you did in [10:6](../10/06.md).
 10:8	d3ek		rc://*/ta/man/translate/figs-activepassive	προσφέρονται	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. The author uses the passive form here to focus on the sacrifices that are **offered** rather than on the people doing the offering. If you must state who did the action, the author implies that the Israelites or the priests did it. Alternate translation: “the people offer” or “the priests offer”
 10:8	kt5l		rc://*/ta/man/translate/figs-idiom	κατὰ νόμον	1	Here, the phrase **according to the law** indicates that the “offerings” are done the way that God commanded in the **law**. If it would be helpful in your language, you could use a phrase that indicates that the **law** contains the commands for these “offerings.” Alternate translation: “as God commanded in the law” or “as the law requires”
-10:9	oq3t		rc://*/ta/man/translate/writing-quotations	τότε εἴρηκεν	1	Here the author uses **then he had said** to requote a part of the quotation that he introduced earlier (see [10:5–7](../10/05.md)). The word **then** refers to the later part or parts of the quotation. If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “then he says at the end of the quotation”
+10:9	oq3t		rc://*/ta/man/translate/writing-quotations	τότε εἴρηκεν	1	Here the author uses **then he had said** to requote a part of the quotation that he introduced earlier (See: [10:5–7](../10/05.md)). The word **then** refers to the later part or parts of the quotation. If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “then he says at the end of the quotation”
 10:9	k5kv			ἰδοὺ, ἥκω τοῦ ποιῆσαι τὸ θέλημά σου	1	These are the same words that the author of the quotation used in [10:7](../10/07.md), although the author of Hebrews omitted some of the words to focus on his point. Translate these words the same way you did in [10:7](../10/07.md).
 10:9	kbrw		rc://*/ta/man/translate/writing-pronouns	ἀναιρεῖ	1	Here, the word **He** could refer to: (1) the Messiah, who is the one who speaks the quotation. Alternate translation: “The Messiah takes away” or “The one who is speaking takes away” (2) God the Father. Alternate translation: “God takes away”
 10:9	rxtb		rc://*/ta/man/translate/figs-metaphor	ἀναιρεῖ	1	Here, the author speaks as if **the first** were an object that **He** could “take away.” By speaking in this way, he means that **He** has removed the power or efficacy of **the first**, as surely as if he took it from a place. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He removes” or “He nullifies”
 10:9	ra22		rc://*/ta/man/translate/figs-explicit	τὸ πρῶτον & τὸ δεύτερον	1	Here, the phrases **the first** and **the second** could refer to: (1) the parts of the quotation that the author has identified. Alternate translation: “the first thing he talked about … the second thing he talked about” (2) the systems or arrangements of the two different covenants. Alternate translation: “the first system … the second system” (3) the two covenants themselves. Alternate translation: “the first covenant … the second covenant”
 10:9	ja8n		rc://*/ta/man/translate/translate-ordinal	τὸ πρῶτον & τὸ δεύτερον	1	If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “number one … number two” or “the one … the other”
-10:10	iqki		rc://*/ta/man/translate/figs-explicit	ἐν ᾧ θελήματι	1	Here, the phrase **that will** refers to the word “will” in the quotation (see “I have come to do your will” in [10:9](../10/09.md)). The phrase **that will** could refer to: (1) God’s will, which Christ accomplishes or does. Alternate translation: “By God’s will that Jesus has done,” (2) Christ doing God’s **will** by offering his **body**. Alternate translation: “By Christ’s obedience to God’s will,”
+10:10	iqki		rc://*/ta/man/translate/figs-explicit	ἐν ᾧ θελήματι	1	Here, the phrase **that will** refers to the word “will” in the quotation (See: “I have come to do your will” in [10:9](../10/09.md)). The phrase **that will** could refer to: (1) God’s will, which Christ accomplishes or does. Alternate translation: “By God’s will that Jesus has done,” (2) Christ doing God’s **will** by offering his **body**. Alternate translation: “By Christ’s obedience to God’s will,”
 10:10	xj9i		rc://*/ta/man/translate/figs-activepassive	ἡγιασμένοι ἐσμὲν	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. The author uses the passive form here to focus on those who are **sanctified** rather than on the person doing the saving. If you must state who did the action, the author implies that God did through Jesus’ work. Alternate translation: “God has sanctified us”
 10:11	x83h		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ & μὲν	1	Here, the word **And** introduces a new development in the argument. The word **indeed** indicates that this development occurs in two contrasting parts. The second part begins with the word “But” at the beginning of [10:12](../10/12.md). If it would be helpful in your language, you could use words that introduce a new section or idea that it is in two parts. Alternate translation: “On the one hand,” or “Now first,”
 10:11	uw6i		rc://*/ta/man/translate/figs-infostructure	ἕστηκεν καθ’ ἡμέραν λειτουργῶν	1	Here, the phrase **each day** could modify: (1) **stands**. Alternate translation: “stands every day, serving” (2) **serving**. Alternate translation: “stands, serving every day”
@@ -1080,12 +1080,12 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 10:14	tfmy			τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους	1	Here the author indicates that the Messiah has **perfected** believers once and in the past. He indicates that **being sanctified** is something that believers are still experiencing and that is not yet finished. In your translation, preserve the timing of these two actions. Alternate translation: “he perfected for all time those who are currently being sanctified”
 10:14	c298		rc://*/ta/man/translate/figs-idiom	εἰς τὸ διηνεκὲς	1	Here, the phrase **for all time** identifies that something is always true or effective. In other words, there will never be a time when it is not true or effective. If it would be helpful in your language, you could express the idea with a comparable phrase. Alternate translation: “forever” or “permanently”
 10:14	dz9n		rc://*/ta/man/translate/figs-activepassive	τοὺς ἁγιαζομένους	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. The author uses the passive form here to focus on those who are **sanctified** rather than on the person doing the sanctifying. If you must state who did the action, the author implies that God did it. Alternate translation: “those whom God is sanctifying”
-10:15	qk8j		rc://*/ta/man/translate/figs-explicit	μαρτυρεῖ & ἡμῖν	1	Here the author does not state what the **Holy Spirit** is “testifying” about. He implies that it is what he said in the previous verses about how Jesus’ offering effectively removes sin and leads to holiness and perfection (see [10:12–14](../10/12.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “testifies to us that Christ takes away sins” or “testifies to us that Christ perfects his people”
+10:15	qk8j		rc://*/ta/man/translate/figs-explicit	μαρτυρεῖ & ἡμῖν	1	Here the author does not state what the **Holy Spirit** is “testifying” about. He implies that it is what he said in the previous verses about how Jesus’ offering effectively removes sin and leads to holiness and perfection (See: [10:12–14](../10/12.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “testifies to us that Christ takes away sins” or “testifies to us that Christ perfects his people”
 10:15	zhyi		rc://*/ta/man/translate/writing-quotations	μετὰ γὰρ τὸ εἰρηκέναι	1	Here the author introduces a quote from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that **the Holy Spirit** has **said** to **us**. However, the audience would have understood that these were words from the Old Testament, specifically from [Jeremiah 31:33](../jer/31/33.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “for after he spoke”
 10:15	qt90		rc://*/ta/man/translate/grammar-connect-time-sequential	μετὰ & τὸ εἰρηκέναι	1	Here, the word **after** indicates that the author will refer to something that was **said** before something else was **said**. The first thing that was **said** could be: (1) all of [10:16](../10/16.md). The second thing is introduced by “And {then}” at the beginning of [10:17](../10/17.md). Alternate translation: “after he said these words from the Lord” (2) the first part of [10:16](../10/16.md), up to “says the Lord.” The second is introduced by “says the Lord” and continues to the end of [10:17](../10/17.md). Alternate translation: “after the Holy Spirit said”
 10:16	s783			αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τὴν διάνοιαν αὐτῶν ἐπιγράψω αὐτούς	1	These words are part of the quotation from [Jeremiah 31:33](../jer/31/33.md) that the author already quoted in [8:10](../08/10.md). Here, the author repeats the words he used there almost exactly. He changes “with the house of Israel” to “with them,” and he reverses the order in which “hearts’ and “mind” appear. Repeat the words you used in [8:10](../08/10.md), but make these two minor changes.
-10:16	xx53		rc://*/ta/man/translate/writing-quotations	τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς	1	Here, the phrase **says the Lord** could be: (1) part of the quotation that the “Holy Spirit” says. Alternate translation: “those days, so the Lord says, putting” (2) the introduction to what **the Lord** says “after” the Spirit speaks other words (see “after having said” in [10:15](../10/15.md)). In this case, **says the Lord** is not part of the quotation but introduces the second half of the quotation, which continues to the end of [10:17](../10/17.md). Alternate translation: “those days,’ then the Lord says, ‘putting”
-10:17	teku		rc://*/ta/man/translate/grammar-connect-time-sequential	καὶ τῶν ἁμαρτιῶν αὐτῶν	1	Here, the phrase **And {then}** could be: (1) the introduction to what the Spirit says “after” the Spirit speaks other words (see “after having said” in [10:15](../10/15.md)). In this case, **And {then}** is not part of the quotation but introduces the second half of the quotation. Alternate translation: “And then he says” (2) part of the quotation that the “Lord” says. Alternate translation: “‘And their sins”
+10:16	xx53		rc://*/ta/man/translate/writing-quotations	τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς	1	Here, the phrase **says the Lord** could be: (1) part of the quotation that the “Holy Spirit” says. Alternate translation: “those days, so the Lord says, putting” (2) the introduction to what **the Lord** says “after” the Spirit speaks other words (See: “after having said” in [10:15](../10/15.md)). In this case, **says the Lord** is not part of the quotation but introduces the second half of the quotation, which continues to the end of [10:17](../10/17.md). Alternate translation: “those days,’ then the Lord says, ‘putting”
+10:17	teku		rc://*/ta/man/translate/grammar-connect-time-sequential	καὶ τῶν ἁμαρτιῶν αὐτῶν	1	Here, the phrase **And {then}** could be: (1) the introduction to what the Spirit says “after” the Spirit speaks other words (See: “after having said” in [10:15](../10/15.md)). In this case, **And {then}** is not part of the quotation but introduces the second half of the quotation. Alternate translation: “And then he says” (2) part of the quotation that the “Lord” says. Alternate translation: “‘And their sins”
 10:17	vkw4			τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν, οὐ μὴ μνησθήσομαι ἔτι	1	These words are part of the quotation from [Jeremiah 31:34](../jer/31/34.md) that the author already quoted in [8:12](../08/12.md). Here, the author repeats the words he used there almost exactly. He adds **and their lawless deeds** after **sins**, probably to represent the previous clause in [8:12](../08/12.md): “I will be merciful toward their unrighteousness.” Further, he makes “remember” from [8:12](../08/12.md) future tense. Repeat the words you used in [8:10](../08/10.md), but make these two changes.
 10:18	pje1		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces an explanation of the words that the author has quoted in [10:16–17](../10/16.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **Now** untranslated. Alternate translation: “As you can see,” or “So,”
 10:18	pjh5		rc://*/ta/man/translate/figs-abstractnouns	ἄφεσις τούτων	1	If your language does not use an abstract noun for the idea behind **forgiveness**, you could express the idea by using a verb such as “forgive” or “release.” Alternate translation: “people are forgiven for these things” or “God releases people from these things”
@@ -1109,7 +1109,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 10:21	bmh1		rc://*/ta/man/translate/figs-metaphor	ἐπὶ τὸν οἶκον	1	The phrase **over the house** is a spatial metaphor that indicates that the **great priest** rules or is in charge of the **house**. If it would be clearer in your language, you could state the meaning plainly. See how you translated the similar phrase in [3:6](../03/06.md). Alternate translation: “in charge of the house”
 10:21	d1u1		rc://*/ta/man/translate/figs-metaphor	τὸν οἶκον τοῦ Θεοῦ	1	Here, the word **house** refers to a group of people, here all God’s people. If it would be helpful in your language, you could state the meaning plainly. See how you translated **house** in [3:2](../03/02.md). Alternate translation: “God’s tribe” or “God’s clan”
 10:22	k2mp			προσερχώμεθα μετὰ ἀληθινῆς καρδίας	1	The author does not mean that he and his audience would **approach** with only one **heart** among them. He means that each of them would approach with a **true heart**. It may be helpful to clarify this for your readers. Alternate translation: “let each of us approach with a true heart”
-10:22	l4ik		rc://*/ta/man/translate/figs-explicit	προσερχώμεθα	1	Here, the word **approach** refers implicitly to getting close to something but not necessarily being right next to it. Here, the author wants believers to **approach** the heavenly sanctuary (see [10:19](../10/19.md)). This means that they enter into God’s presence. It does not mean that they enter into heaven to be within the sanctuary itself. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. See how you translated the similar construction in [4:16](../04/16.md). Alternate translation: “let us enter into God’s presence”
+10:22	l4ik		rc://*/ta/man/translate/figs-explicit	προσερχώμεθα	1	Here, the word **approach** refers implicitly to getting close to something but not necessarily being right next to it. Here, the author wants believers to **approach** the heavenly sanctuary (See: [10:19](../10/19.md)). This means that they enter into God’s presence. It does not mean that they enter into heaven to be within the sanctuary itself. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. See how you translated the similar construction in [4:16](../04/16.md). Alternate translation: “let us enter into God’s presence”
 10:22	wez1		rc://*/ta/man/translate/figs-metonymy	ἀληθινῆς καρδίας & τὰς καρδίας	1	In the author’s culture, the word **heart** refers to the place where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “true desire … our desires” or “true thoughts … our thoughts”
 10:22	i7ti		rc://*/ta/man/translate/figs-abstractnouns	ἐν πληροφορίᾳ πίστεως	1	If your language does not use abstract nouns for the ideas of **assurance** and **faith**, you could express the ideas by using an adjective such as “confident” and a verb such as “believe.” Alternate translation: “that very confidently believes” or “and by confidently trusting”
 10:22	zkg5		rc://*/ta/man/translate/figs-activepassive	ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς, καὶ λελουμένοι τὸ σῶμα	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. The author uses the passive form here to focus on those who are **sprinkled** and **washed** rather than on the person doing the sprinkling” and “washing. If you must state who did the action, the author implies that God did it. Alternate translation: “God having sprinkled our hearts clean from a wicked conscience and having washed our body”
@@ -1126,13 +1126,13 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 10:25	xej1			μὴ ἐγκαταλείποντες & ἀλλὰ παρακαλοῦντες	1	Here, the phrases **not abandoning** and **exhorting {one another}** introduce two ways in which the audience can accomplish what the author has encouraged them to do in [10:24](../10/24.md). If it would be helpful in your language, you could express the relationship more explicitly. Alternate translation: “by not abandoning … and by exhorting one another” or “not by means of abandoning … but by means of exhorting one another”
 10:25	v4fa		rc://*/ta/man/translate/figs-explicit	τὴν ἐπισυναγωγὴν ἑαυτῶν	1	Here, the phrase **our own meeting together** refers to how the Christian group the author is writing to would gather together and participate in worship and meals. If it would be helpful in your language, you could use a word or phrase that refers to a regular gathering for specific purposes. Alternate translation: “our own congregation” or “our assembling as a group”
 10:25	kvwm		rc://*/ta/man/translate/figs-abstractnouns	καθὼς ἔθος τισίν	1	If your language does not use an abstract noun for the idea behind **habit**, you could express the idea by using an adverb such as “customarily” or “frequently.” Alternate translation: “just as some people frequently do” or “as some people do customarily”
-10:25	rqfz		rc://*/ta/man/translate/figs-metonymy	τὴν ἡμέραν	1	Here, the word **day** refers to the event of Jesus’ return back to earth (see [9:28](../09/28.md)). In the Old Testament, the phrase “the day of the Lord” refers to the time when God will judge his enemies and save his people. Here, the author applies that idea of the **day** to Jesus’ return. If it would be helpful in your language, you could either refer to “the day of the Lord,” or you could more clearly explain that the author is referring to Jesus’ return. Alternate translation: “the day of the Lord” or “the day when Jesus returns”
+10:25	rqfz		rc://*/ta/man/translate/figs-metonymy	τὴν ἡμέραν	1	Here, the word **day** refers to the event of Jesus’ return back to earth (See: [9:28](../09/28.md)). In the Old Testament, the phrase “the day of the Lord” refers to the time when God will judge his enemies and save his people. Here, the author applies that idea of the **day** to Jesus’ return. If it would be helpful in your language, you could either refer to “the day of the Lord,” or you could more clearly explain that the author is referring to Jesus’ return. Alternate translation: “the day of the Lord” or “the day when Jesus returns”
 10:25	k9c7		rc://*/ta/man/translate/figs-personification	βλέπετε ἐγγίζουσαν τὴν ἡμέραν	1	Here the author speaks as if a **day** were a person that the audience could **see** as he or she was **approaching**. The author speaks in this way to indicate that the audience can know that the **day** will happen soon. If it would be helpful in your language, you could use a phrase that naturally refers to something in the future that will happen soon. Alternate translation: “you recognize that that day will happen soon” or “you observe that day getting closer”
-10:26	gm7l		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the author wants the audience to “hold tightly” to the “confession” ([10:23](../10/23.md)), “stimulate” one another to “love and good works” ([10:24](../10/24.md)), and “meet together” and “exhort one another” (see [10:25](../10/25.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “I want you to do those things because,”
+10:26	gm7l		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the author wants the audience to “hold tightly” to the “confession” ([10:23](../10/23.md)), “stimulate” one another to “love and good works” ([10:24](../10/24.md)), and “meet together” and “exhort one another” (See: [10:25](../10/25.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “I want you to do those things because,”
 10:26	nz9k		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἑκουσίως & ἁμαρτανόντων ἡμῶν	1	Here, the word **if** introduces a situation in which the second half of the verse (**a sacrifice on behalf of sins no longer remains**) is true. The author does not mean that **we** have “deliberately kept on sinning” or not. Rather, he uses **if** to introduce the situation as a possibility. If it would be helpful in your language, you could use a word or phrase that introduces a possible situation. Alternate translation: “were we to keep on sinning deliberately” or “supposing that we deliberately keep on sinning”
 10:26	q13r			ἁμαρτανόντων	1	Here, the author wrote the word **sinning** in a form that implies that the person is sinning in the present and doing it more than once. That is why the ULT uses the words **keep on**. If it would be helpful in your language, you could use a word or phrase that refers to present, continuing sin. Alternate translation: “continue to sin” or “make a habit of sinning”
 10:26	hj5s		rc://*/ta/man/translate/figs-abstractnouns	τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας	1	If your language does not use abstract nouns for the ideas behind **knowledge** and **truth**, you could express the ideas by using a verb such as “know” and an adjective such as “true.” Alternate translation: “we have fully known what is true”
-10:26	l7sv		rc://*/ta/man/translate/figs-explicit	οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία	1	Here the author means that, once Christ has offered himself as a sacrifice, there are no other effective offerings (see [10:18](../10/18.md)). Further, Christ has offered himself “once,” so he will not do so again. Because other offerings do not take away **sins** and because Christ will not offer himself again, **a sacrifice on behalf of sins no longer remains**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “no sacrifice can take away our sins any longer” or “there are no longer any sacrifices to take away sins”
+10:26	l7sv		rc://*/ta/man/translate/figs-explicit	οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία	1	Here the author means that, once Christ has offered himself as a sacrifice, there are no other effective offerings (See: [10:18](../10/18.md)). Further, Christ has offered himself “once,” so he will not do so again. Because other offerings do not take away **sins** and because Christ will not offer himself again, **a sacrifice on behalf of sins no longer remains**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “no sacrifice can take away our sins any longer” or “there are no longer any sacrifices to take away sins”
 10:26	sil4		rc://*/ta/man/translate/figs-idiom	περὶ ἁμαρτιῶν	1	Here, the phrase **on behalf of sins** means that the sacrifice is intended to deal with **sins**. It does not mean that the sacrifice allows the **sins** or encourages the **sins**. If it would be helpful in your language, you could use an equivalent expression or use plain language. Alternate translation: “to deal with sins” or “for the forgiveness of sins”
 10:27	tbww		rc://*/ta/man/translate/figs-ellipsis	φοβερὰ δέ τις ἐκδοχὴ	1	The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the second half of the previous verse ([10:26](../10/26.md)). Alternate translation: “but what does remain is a certain fearful expectation”
 10:27	ilzd		rc://*/ta/man/translate/figs-abstractnouns	φοβερὰ & τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος	1	If your language does not use abstract nouns to express the ideas of **expectation**, **judgment**, and **zeal**, you could express the ideas by using verbs such as “expect” and “judge” and an adjective such as “zealous.” Alternate translation: “but fearfully expecting that God will judge and that he will send zealous fire”
@@ -1152,7 +1152,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 10:29	wj2p		rc://*/ta/man/translate/figs-activepassive	ἐν ᾧ ἡγιάσθη	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. The author uses the passive form here to focus on **the blood** by which one was **sanctified** rather than on the person doing the sanctifying. If you must state who did the action, the author implies that God did by means of **the blood**. Alternate translation: “by which God sanctified him”
 10:29	mnwp		rc://*/ta/man/translate/figs-gendernotations	ἡγιάσθη	1	Although the word **he** is masculine, the author is using it to refer to any person, either a man or a woman. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “that person was sanctified” or “he or she was sanctified”
 10:29	qr6c		rc://*/ta/man/translate/figs-explicit	τὸ Πνεῦμα τῆς χάριτος	1	Here, the word **Spirit** refers to God’s **Spirit**, the Holy Spirit. The author describes the Holy Spirit as **of grace** because the **Spirit** gives **grace**. If it would be helpful in your language, you could more clearly refer to the Holy Spirit, who gives **grace**. Alternate translation: “the Holy Spirit who gives grace”
-10:30	pu4n		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for what the author has said about how God will punish those who shame and dishonor the Son and the Spirit (see [10:29](../10/29.md)). If it would be helpful in your language, you could use a word or phrase that introduces support for a claim. Alternate translation: “You can tell that is true, because”
+10:30	pu4n		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for what the author has said about how God will punish those who shame and dishonor the Son and the Spirit (See: [10:29](../10/29.md)). If it would be helpful in your language, you could use a word or phrase that introduces support for a claim. Alternate translation: “You can tell that is true, because”
 10:30	ynr1		rc://*/ta/man/translate/writing-quotations	τὸν εἰπόντα & καὶ πάλιν	1	Here the author quotes from the Old Testament Scriptures. He does not introduce the words as quotations but instead introduces them as words that God has **said**. However, the audience would have understood that these were words from the Old Testament. The first quotation comes from [Deuteronomy 32:35](../deu/32/35.md), and the second quotation comes from [Deuteronomy 32:36](../deu/32/36.md). The words **And again** are a normal way to include a closely related quotation. See how you translated **And again** in [1:5](../01/05.md) and [2:13](../02/13.md). If your readers would not know that these quotations are from the Old Testament, you could include a footnote or use some other form to identify them. Alternate translation: “the one who said … And he also said”
 10:30	v8ad		rc://*/ta/man/translate/figs-abstractnouns	ἐμοὶ ἐκδίκησις	1	If your language does not use an abstract noun to express the idea of **Vengeance**, you could express the idea by using a verb such as “avenge.” Alternate translation: “I will avenge” or “Avenging is what I will do”
 10:30	pdw9		rc://*/ta/man/translate/figs-metaphor	ἐγὼ ἀνταποδώσω	1	Here God speaks as if he were going to **pay** people **back** for what he owed them. God speaks in this way to indicate that the way he will punish people will match what they have done wrong, just like a repayment matches a debt. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will give people what they deserve” or “I will fittingly punish people”
@@ -1186,7 +1186,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 10:36	ezun		rc://*/ta/man/translate/figs-metonymy	τὴν ἐπαγγελίαν	1	Here, the word **promise** refers to the contents of the **promise**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **promise**. Alternate translation: “the things from God’s promise” or “the things that God promised”
 10:36	hj2e		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἐπαγγελίαν	1	If your language does not use an abstract noun for the idea of **promise**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged”
 10:37	uvq3		rc://*/ta/man/translate/figs-quotemarks	ἔτι γὰρ μικρὸν ὅσον, ὅσον ὁ ἐρχόμενος	1	The words of the quotation could begin with: (1) **yet**. Alternate translation: “For ‘yet in a very little while, the one coming” (2) **{in} a very little {while}**. Alternate translation: “For yet ‘in a very little while, the one coming” (3) **the one coming**. Alternate translation: “For yet in a very little while, ‘the one coming”
-10:37	gpp8		rc://*/ta/man/translate/writing-quotations	γὰρ	1	Here the author uses the word **For** to introduce a quotation from the Old Testament, which continues in the following verse. This quotation supports what he has said about how the audience needs “endurance” (see [10:37](../10/37.md)). The quotation is from [Habakkuk 2:3–4](../hab/02/03.md), although the author rearranges some clauses in the following verse. Further, the phrase **yet {in} a very little {while}** paraphrases the beginning of [Habakkuk 2:3](../hab/02/03.md), and it sounds much like part of [Isaiah 26:20](../isa/26/20.md). However, the author introduces these words as one quotation, so you should also do that. If it would be helpful in your language, you could make it explicit that the author is quoting from an important text. Alternate translation: “For in the Scriptures it says,” or “For someone wrote in the Scriptures,”
+10:37	gpp8		rc://*/ta/man/translate/writing-quotations	γὰρ	1	Here the author uses the word **For** to introduce a quotation from the Old Testament, which continues in the following verse. This quotation supports what he has said about how the audience needs “endurance” (See: [10:37](../10/37.md)). The quotation is from [Habakkuk 2:3–4](../hab/02/03.md), although the author rearranges some clauses in the following verse. Further, the phrase **yet {in} a very little {while}** paraphrases the beginning of [Habakkuk 2:3](../hab/02/03.md), and it sounds much like part of [Isaiah 26:20](../isa/26/20.md). However, the author introduces these words as one quotation, so you should also do that. If it would be helpful in your language, you could make it explicit that the author is quoting from an important text. Alternate translation: “For in the Scriptures it says,” or “For someone wrote in the Scriptures,”
 10:37	b3l2		rc://*/ta/man/translate/figs-parallelism	ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονίσει	1	Here the author of the quotation makes the same point with both a positive and a negative statement. This was considered good poetry in his culture. If it would not be considered good poetry in your culture, and if it would be helpful in your language, you could express the idea with one strong statement. Alternate translation: “the one coming will certainly come” or “the one coming will not delay coming”
 10:37	xi5d		rc://*/ta/man/translate/figs-doublenegatives	οὐ χρονίσει	1	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 **delay**. Alternate translation: “will hurry” or “will arrive quickly”
 10:38	j6d1		rc://*/ta/man/translate/figs-genericnoun	ὁ & δίκαιός μου & ὑποστείληται & ἐν αὐτῷ	1	Here the author is speaking of **righteous** people in general, not of one particular **righteous** person. If it would be helpful in your language, you could use a form that refers to “worshipers” in general. Alternate translation: “my righteous ones … they would shrink back … with them”
@@ -1309,7 +1309,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 11:17	i9jd			καὶ	1	Alternate translation: “and”
 11:17	qcra		rc://*/ta/man/translate/writing-pronouns	ὁ τὰς ἐπαγγελίας ἀναδεξάμενος	1	Here, the phrase **the one having welcomed the promises** refers back to **Abraham**. If it would be helpful in your language, you could make whom this phrase refers to more explicit. Alternate translation: “Abraham who had welcomed the promises”
 11:17	j9es		rc://*/ta/man/translate/figs-metaphor	ἀναδεξάμενος	1	Here the author speaks of how Abraham received God’s **promises** as if they were guests that he **welcomed**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “having received”
-11:17	dpik		rc://*/ta/man/translate/figs-abstractnouns	τὰς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea of **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Here, the content of the **promises** is the blessing of many descendants through **Isaac** (see [11:18](../11/18.md)). Alternate translation: “how God had pledged offspring to him”
+11:17	dpik		rc://*/ta/man/translate/figs-abstractnouns	τὰς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea of **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Here, the content of the **promises** is the blessing of many descendants through **Isaac** (See: [11:18](../11/18.md)). Alternate translation: “how God had pledged offspring to him”
 11:18	rqmd		rc://*/ta/man/translate/writing-pronouns	ὃν	1	Here, the word **whom** refers to Abraham. If it would be helpful in your language, you could make to whom **whom** refers explicit. Alternate translation: “which man Abraham”
 11:18	wy2j		rc://*/ta/man/translate/figs-activepassive	ἐλαλήθη	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. The author uses the passive form here to focus on what is **said** rather than on the person doing the saying. If you must state who did the action, the author implies that God did it. Alternate translation: “God said”
 11:18	za2s		rc://*/ta/man/translate/writing-quotations	ἐλαλήθη	1	Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that God said to Abraham. However, the audience would have understood that these were words from the Old Testament, specifically from [Genesis 21:12](../gen/21/12.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “it was spoken”
@@ -1399,7 +1399,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 11:37	bl90		rc://*/ta/man/translate/figs-abstractnouns	ἐν φόνῳ μαχαίρης	1	If your language does not use an abstract noun for the idea of **slaughter**, you could express the idea by using a verb such as “slaughter” or “kill.” Alternate translation: “when people slaughtered them with swords”
 11:37	qf89		rc://*/ta/man/translate/figs-explicit	ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν	1	Here, the words **sheepskins** and **goatskins** refer to skins from animals. In the author’s culture, clothing was not made from animal skins but from the fur from the animals. So, people who wore “skins” were not able to get normal clothes. If it would be helpful in your language, you could clarify what wearing **sheepskins** and **goatskins** would mean. Alternate translation: “wearing only the skins from sheep and goats” or “without proper clothing, wearing only sheepskins and goatskins”
 11:37	knra		rc://*/ta/man/translate/figs-doublet	ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν	1	Here the author refers to both **sheepskins** and **goatskins** to emphasize that the people he is discussing did not have any other clothing. If you do not have two words for these categories, or if it would be unclear why the author refers to both kinds of skins, you could use a single word or phrase that refers to the skins from animals. Alternate translation: “in skins from animals”
-11:38	q9hd		rc://*/ta/man/translate/figs-infostructure	ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐπὶ ἐρημίαις πλανώμενοι, καὶ ὄρεσι, καὶ σπηλαίοις, καὶ ταῖς ὀπαῖς τῆς γῆς	1	The author puts the clause **of which {people} the world was not worthy** here to contrast with how these same **{people}** are “destitute, oppressed, mistreated” (see [11:37](../11/37.md)). If possible, retain this clause where it stands. If keeping the clause here is not possible, you could move it to the end of the verse. Alternate translation: “being caused to wander about in deserts and mountains and caves and the holes in the ground, of which {people} the world was not worthy”
+11:38	q9hd		rc://*/ta/man/translate/figs-infostructure	ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐπὶ ἐρημίαις πλανώμενοι, καὶ ὄρεσι, καὶ σπηλαίοις, καὶ ταῖς ὀπαῖς τῆς γῆς	1	The author puts the clause **of which {people} the world was not worthy** here to contrast with how these same **{people}** are “destitute, oppressed, mistreated” (See: [11:37](../11/37.md)). If possible, retain this clause where it stands. If keeping the clause here is not possible, you could move it to the end of the verse. Alternate translation: “being caused to wander about in deserts and mountains and caves and the holes in the ground, of which {people} the world was not worthy”
 11:38	a721		rc://*/ta/man/translate/figs-metonymy	ἦν & ὁ κόσμος	1	Here, the word **world** refers primarily to the people who live in the world and the societies that they make up. If it would be helpful in your language, you could use a word or phrase that refers to the people and societies of **the world**. Alternate translation: “those who live in this world were”
 11:38	j9lp		rc://*/ta/man/translate/figs-activepassive	πλανώμενοι	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. The author uses the passive form here to focus on those who are **caused to wander** rather than on the people doing the causing. If you must state who did the action, you could use an indefinite subject. Alternate translation: “having to wander about” or “people causing them to wander about”
 11:38	g7ua		rc://*/ta/man/translate/figs-doublet	σπηλαίοις, καὶ ταῖς ὀπαῖς τῆς γῆς	1	Here, the words **caves** and **holes** function together to identify any type of hiding place or shelter **in the ground**. The word **caves** refers to openings in the ground or in the side of a cliff or hill that a person can walk into, while **holes** refers to openings in the ground that a person has to climb or drop down into. If you do not have two words for these categories, you could use a single word or phrase to identify any kind of hiding place or shelter **in the ground**. Alternate translation: “cavities in the ground” or “shelters in the ground” or “cavities in a rocky place”
@@ -1479,7 +1479,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 12:9	r4lb		rc://*/ta/man/translate/figs-rquestion	οὐ πολὺ & μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶν πνευμάτων, καὶ ζήσομεν?	1	The author is using the question form to encourage the audience to agree with him. If you would not use the question form for this purpose in your language, you could translate the question as an exhortation or exclamation. Alternate translation: “we should much more be subjected to the Father of the spirits and live.” or “we will much more be subjected to the Father of the spirits and live!”
 12:9	kng2		rc://*/ta/man/translate/figs-activepassive	οὐ πολὺ & μᾶλλον ὑποταγησόμεθα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, the author implies that “we” subject ourselves. Alternate translation: “will we not much more subject ourselves” or “will we not much more submit”
 12:9	cl95		rc://*/ta/man/translate/figs-possession	τῷ Πατρὶ τῶν πνευμάτων	1	Here the author uses the possessive form to indicate that God is **Father** in connection with **the spirits**, probably the **spirits** of the author and audience. The author uses this construction to contrast God as **Father** with the **fathers of our flesh**. So, God is a **Father** in relation to our **spirits**, while humans are **fathers** in relation to our **flesh**. If possible, use a construction that is similar to how you translated **fathers of our flesh**. Alternate translation: “to the heavenly Father” or “to the Father in heaven”
-12:9	xk8n			τῶν πνευμάτων	1	Here, the phrase **the spirits** could refer to: (1) the **spirits** of the author and audience, in contrast to their **flesh**. Alternate translation: “of our spirits” (2) all **spirits**, including human **spirits** and angels, who are **spirits** (see [1:7](../01/07.md)). Alternate translation: “of all spirits”
+12:9	xk8n			τῶν πνευμάτων	1	Here, the phrase **the spirits** could refer to: (1) the **spirits** of the author and audience, in contrast to their **flesh**. Alternate translation: “of our spirits” (2) all **spirits**, including human **spirits** and angels, who are **spirits** (See: [1:7](../01/07.md)). Alternate translation: “of all spirits”
 12:9	pem8		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ ζήσομεν	1	Here, the word **and** introduces the result of being **subjected to the Father of the spirits**. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “so that we will live”
 12:9	vize		rc://*/ta/man/translate/figs-explicit	ζήσομεν	1	Here, the word **live** refers to receiving eternal life from God, not just to staying alive. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “receive everlasting life”
 12:10	qpwr		rc://*/ta/man/translate/grammar-connect-words-phrases	μὲν γὰρ & δὲ	1	Here, the word **For** indicates that the author is about to explain further the contrast between how earthly fathers train people and how God trains people. The word **indeed** indicates that this argument is in two parts. The second part begins with the word **but**. If it would be helpful in your language, you could use words and phrases that clearly introduce an explanation that is in two parts. Alternate translation: “Even more, on the one hand … but on the other hand”
@@ -1564,7 +1564,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 12:22	k1kv		rc://*/ta/man/translate/translate-numbers	μυριάσιν ἀγγέλων	1	Here, the word “myriad” names the number 10,000. The plural **myriads** refers generally to any large number. If it would be helpful in your language, you could use a word or phrase that refers to a very large number. Alternate translation: “to millions of angels” or “innumerable angels”
 12:22	esxa		rc://*/ta/man/translate/figs-infostructure	ἀγγέλων πανηγύρει	1	Here, the word **assembly** could: (1) rename or describe **myriads of angels**. Alternate translation: “of angels in assembly,” or “of angels—an assembly—” (2) be in parallel with “church” in the following verse, going with “firstborn.” Alternate translation: “of angels, and to the assembly”
 12:23	suql		rc://*/ta/man/translate/figs-explicit	ἐκκλησίᾳ πρωτοτόκων	1	This group of people could be: (1) all God’s people from the past, present, and future. Alternate translation: “to the church of all God’s people, the firstborn ones” (2) all God’s people who are currently alive. Alternate translation: “to the church of the firstborn ones who currently live”
-12:23	j94e		rc://*/ta/man/translate/figs-metaphor	πρωτοτόκων	1	Here the author speaks as if God’s people were **firstborn** children. He speaks in this way to connect them with Jesus, who is God’s **firstborn** son (see [1:6](../01/06.md)). Further, the **firstborn** were particularly important and honored. If it would be helpful in your language, you could use a word or phrase that refers to the most honored child, or you could express the idea in plain language that indicates the importance and significance of these people. Alternate translation: “of the eldest children” or “of the honored people”
+12:23	j94e		rc://*/ta/man/translate/figs-metaphor	πρωτοτόκων	1	Here the author speaks as if God’s people were **firstborn** children. He speaks in this way to connect them with Jesus, who is God’s **firstborn** son (See: [1:6](../01/06.md)). Further, the **firstborn** were particularly important and honored. If it would be helpful in your language, you could use a word or phrase that refers to the most honored child, or you could express the idea in plain language that indicates the importance and significance of these people. Alternate translation: “of the eldest children” or “of the honored people”
 12:23	e3sc		rc://*/ta/man/translate/figs-explicit	ἀπογεγραμμένων ἐν οὐρανοῖς	1	Here, the phrase **registered in the heavens** refers to how people who lived in or belonged to a city or region would have their names **registered** in a book to indicate that they belonged in that place. Here, people who have their names **registered** in the **heavens** belong to and will receive what is in the **heavens**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “whose names have been registered in the heavens” or “whose names are recorded as those who will inherit what is in the heavens”
 12:23	km4a		rc://*/ta/man/translate/figs-activepassive	ἀπογεγραμμένων	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. The author uses the passive form here to focus on those who are **registered** rather than on the person doing the registering. If you must state who did the action, the author implies that God did it. Alternate translation: “whom God has registered”
 12:23	xt09			κριτῇ Θεῷ πάντων	1	Here, the phrase **of all** could go with: (1) **Judge**. Alternate translation: “to God, who is Judge of all” (2) **God**. Alternate translation: “to a Judge, who is God of all”
@@ -1576,14 +1576,14 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 12:24	nz8l		rc://*/ta/man/translate/figs-personification	αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν Ἂβελ	1	Here the author speaks as if the **blood** were a person who could be **speaking**. He speaks in this way to refer to what the **blood** means or accomplishes. If it would be helpful in your language, you could use a simile or plain language. Alternate translation: “to the sprinkled blood which is like a person who speaks better than Abel” or “to the sprinkled blood which means more to us than that of Abel”
 12:24	ntri		rc://*/ta/man/translate/figs-explicit	αἵματι ῥαντισμοῦ	1	Here, the phrase **sprinkled blood** refers to Jesus’ blood. The word **sprinkled** indicates that the **blood** accomplishes cleansing and purification. If it would be helpful in your language, you could make either or both of these implications more explicit. Alternate translation: “to the cleansing blood of Jesus”
 12:24	z7uq		rc://*/ta/man/translate/figs-metonymy	αἵματι ῥαντισμοῦ	1	Scholars debate what the **blood** of Jesus represents in Hebrews. It could refer to his resurrected body, his death, or his actual blood. See the book introduction for more information on what Jesus’ **blood** refers to. Since **blood** is a very important concept in Hebrews, preserve the word here if at all possible. Alternate translation: “to the sprinkled blood, which is his sacrifice,” or “to the sprinkled blood of Jesus, that is, his death, which is”
-12:24	jn62		rc://*/ta/man/translate/figs-explicit	κρεῖττον λαλοῦντι παρὰ τὸν Ἂβελ	1	Here the author is referring to a story about how **Abel** was killed by his brother. He has already referred to this story in [11:4](../11/04.md). Here, he focuses on how God tells Abel’s brother that Abel’s blood “cries out” from the ground, with the implication being that Abel’s blood asks God to take vengeance on his brother (see [Genesis 4:10](../gen/04/10.md)). The author here contrasts the blood of **Abel** that cries out for vengeance with the **sprinkled blood** of Jesus, which purifies his people and brings salvation. If it would be helpful in your language, you could make this comparison more explicit. Alternate translation: “speaking of a better salvation than Abel” or “speaking of salvation rather than the vengeance that Abel spoke of”
+12:24	jn62		rc://*/ta/man/translate/figs-explicit	κρεῖττον λαλοῦντι παρὰ τὸν Ἂβελ	1	Here the author is referring to a story about how **Abel** was killed by his brother. He has already referred to this story in [11:4](../11/04.md). Here, he focuses on how God tells Abel’s brother that Abel’s blood “cries out” from the ground, with the implication being that Abel’s blood asks God to take vengeance on his brother (See: [Genesis 4:10](../gen/04/10.md)). The author here contrasts the blood of **Abel** that cries out for vengeance with the **sprinkled blood** of Jesus, which purifies his people and brings salvation. If it would be helpful in your language, you could make this comparison more explicit. Alternate translation: “speaking of a better salvation than Abel” or “speaking of salvation rather than the vengeance that Abel spoke of”
 12:24	cggv		rc://*/ta/man/translate/figs-ellipsis	παρὰ τὸν Ἂβελ	1	This phrase leaves out some words that in many languages a sentence might need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. The author might be implying: (1) **blood speaking**. Alternate translation: “than Abel’s blood speaks” (2) Abel **speaking**. Alternate translation: “than Abel speaks”
 12:25	c9cn		rc://*/ta/man/translate/figs-idiom	βλέπετε μὴ παραιτήσησθε	1	Here, the phrase **see that you do not** is a strong command to diligently or vigilantly avoid doing something. If it would be helpful in your language, you could use a comparable form that expresses a strong command to pay attention or focus on something. Alternate translation: “Watch out that you do not refuse” or “Be careful to avoid refusing”
 12:25	pnn5		rc://*/ta/man/translate/figs-explicit	μὴ παραιτήσησθε & παραιτησάμενοι	1	Here, the words **refuse** and **refused** imply that people are “refusing” to do something, but the author does not state what it is directly. If it would be helpful in your language, you could clarify that people are “refusing” to listen and obey. Alternate translation: “you do not refuse to listen to … having refused to listen to” or “you do not refuse to obey … having refused to obey”
 12:25	nnk9		rc://*/ta/man/translate/writing-pronouns	τὸν λαλοῦντα	1	Here, the phrase **the one speaking** could refer to: (1) God generally. Alternate translation: “the one speaking, God” (2) Jesus specifically, whose blood “spoke” in the previous verse. Alternate translation: “the one speaking, Jesus”
 12:25	ohmk			εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον ἐπὶ γῆς, παραιτησάμενοι τὸν χρηματίζοντα, πολὺ μᾶλλον ἡμεῖς οἱ τὸν ἀπ’ οὐρανῶν ἀποστρεφόμενοι	1	Here the author could have meant: (1) a strong statement. Alternate translation: “For if those did not escape, having refused the one warning them on earth, we will so much less escape, we who are turning away from the one from heaven” (2) a rhetorical question. If you use the following alternate translation, you will need to start a new sentence at the beginning of the following verse. Alternate translation: “For if those did not escape, having refused the one warning them on earth, how much less will we who are turning away from the one from heaven?”
 12:25	gkn1		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Here the author is speaking as if the lack of “escape” of those who **refused the one warning {them} on earth** were a hypothetical possibility, but he means that it is actually true that they **did not escape**. If your language does not state something as a condition if it is certain or true, and if your readers might think that what the author is saying is not certain, then you could express the idea by using a word such as “because” or “since.” Alternate translation: “since”
-12:25	eltr		rc://*/ta/man/translate/writing-pronouns	ἐκεῖνοι	1	Here, the word **those** refers to the Israelites who “refused” to obey God. He may have in mind particularly the Israelites who did not obey God and died in the wilderness (see what the author said in [3:7–4:11](../03/07.md)). If it would be helpful in your language, you could make it clear to whom **those** refers. Alternate translation: “those Israelites” or “those who drew near to Mount Sinai”
+12:25	eltr		rc://*/ta/man/translate/writing-pronouns	ἐκεῖνοι	1	Here, the word **those** refers to the Israelites who “refused” to obey God. He may have in mind particularly the Israelites who did not obey God and died in the wilderness (See: what the author said in [3:7–4:11](../03/07.md)). If it would be helpful in your language, you could make it clear to whom **those** refers. Alternate translation: “those Israelites” or “those who drew near to Mount Sinai”
 12:25	fy9u		rc://*/ta/man/translate/writing-pronouns	ἐπὶ γῆς & τὸν χρηματίζοντα	1	Here, the phrase **the one warning {them} on earth** could refer to: (1) God generally. Alternate translation: “God when he warned them on earth” (2) Moses, who spoke God’s words to the people at Mount Sinai. Alternate translation: “Moses when he warned them on earth” (3) Jesus specifically. Alternate translation: “Jesus when he warned them on earth”
 12:25	quqe		rc://*/ta/man/translate/figs-explicit	ἐπὶ γῆς & ἀπ’ οὐρανῶν	1	Here, the phrases **on earth** and **from heaven** indicate the places from which God gave his warnings. The phrase **on earth** refers to how God spoke to the Israelites from Mount Sinai when he made the first covenant. The phrase **from heaven** refers to how God speaks from Mount Zion in heaven as he makes the second covenant. If it would be helpful in your language, you could clarify what **on earth** and **from heaven** refer to specifically. Alternate translation: “from a mountain on earth … from a mountain in heaven”
 12:25	s5lj		rc://*/ta/man/translate/figs-metaphor	ἡμεῖς οἱ & ἀποστρεφόμενοι	1	Here the author refers to rejecting and disobeying God as if a person were changing direction and **turning away from** him. So, **turning away from** God indicates serious disobedience and rejection. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “we who are rejecting” or “we who are renouncing”
@@ -1595,7 +1595,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 12:26	xekm		rc://*/ta/man/translate/translate-unknown	ἐσάλευσεν & ἐγὼ σείσω	1	Here the author uses words that refer to earthquakes. If it would be helpful in your language, you could use words that describe the earth shaking in an earthquake. Alternate translation: “quaked … I myself will quake”
 12:26	dr6r		rc://*/ta/man/translate/writing-quotations	ἐπήγγελται λέγων	1	Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as something that God says to his people. However, the audience would have understood that these were words from the Old Testament, specifically from [Haggai 2:6](../hag/02/06.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “he has promised in the Scriptures, saying” or “he has promised when he said in the Scriptures”
 12:26	i1c8		rc://*/ta/man/translate/figs-idiom	ἔτι ἅπαξ	1	Here, the phrase **Still once** indicates that something has already happened and will happen again, but only one more time. If it would be helpful in your language, you could use a word or phrase that indicates that something will happen one more time. Alternate translation: “Again, but one time only,” or “Once more”
-12:27	wsr7		rc://*/ta/man/translate/writing-quotations	τὸ δὲ, ἔτι ἅπαξ, δηλοῖ	1	Here the author uses **But this {phrase}** to requote a part of the quotation that he introduced in the previous verse (see [12:26](../12/26.md)). If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “Now when God says ‘Still once,’ it indicates”
+12:27	wsr7		rc://*/ta/man/translate/writing-quotations	τὸ δὲ, ἔτι ἅπαξ, δηλοῖ	1	Here the author uses **But this {phrase}** to requote a part of the quotation that he introduced in the previous verse (See: [12:26](../12/26.md)). If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “Now when God says ‘Still once,’ it indicates”
 12:27	ut92			ἔτι ἅπαξ	1	Since the author repeats here the same words that he quoted in [12:26](../12/26.md), you should translate these words in exactly the same way as you did in that verse.
 12:27	q2si			μετάθεσιν	1	Here the word translated **removal** could refer to: (1) a change in content or position. Alternate translation: “the change” or “the transfer” (2) removal or destruction. Alternate translation: “the elimination” or “the eradication”
 12:27	z6ys		rc://*/ta/man/translate/figs-abstractnouns	τῶν σαλευομένων μετάθεσιν, ὡς πεποιημένων	1	If your language does not use an abstract noun for the idea behind **removal**, you could express the idea by using a verb such as “remove.” Alternate translation: “that God will remove the things being shaken, that is, the things created”
@@ -1617,10 +1617,10 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 12:29	aw5q		rc://*/ta/man/translate/writing-quotations	ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον	1	Here the author uses words that match the words in [Deuteronomy 4:24](../deu/04/24.md). However, he does not introduce these words as a quotation. Some translations mark the words **God {is} a consuming fire** with quotation marks, while others do not. Consider what is the best way to show your readers that these words match [Deuteronomy 4:24](../deu/04/24.md) without using words that introduce a quotation. Alternate translation: “our ‘God is a consuming fire.’”
 12:29	ry2u		rc://*/ta/man/translate/figs-explicit	ὁ Θεὸς ἡμῶν	1	Here, the author refers to God as **our God** to indicate that he is speaking about the only God that all believers serve. If it would be helpful in your language, you could use a form that identifies God as the only God and as the God that believers worship and obey. Alternate translation: “the God whom we serve” or “God, whom we call our God,”
 12:29	f899		rc://*/ta/man/translate/figs-metaphor	πῦρ καταναλίσκον	1	Here the author speaks of **God** as if he were a **fire** that is so powerful that it burns everything up. The author speaks in this way to refer to God’s powerful and complete judgment on those who disobey him and do not believe in him. If it would be helpful in your language, you could use a simile or express the idea in plain language. Alternate translation: “is like a consuming fire” or “completely punishes everyone who disobeys him”
-13:intro	c8gg				0	# Hebrews 13 General Notes\n\n## Structure and Formatting\n\n8. Closing (13:1–25)\n* Final commands and exhortations (13:1–19)\n* Benediction and letter closing (13:20–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [13:6](../13/06.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Hospitality and friendship\n\nThroughout this chapter, the author urges his readers to be hospitable, friendly, and caring towards others. This includes “brotherly love” ([13:1](../13/01.md)), “hospitality” ([13:2](../13/02.md)), “remembering” the prisoners ([13:3](../13/03.md)), “doing good” and “sharing” ([13:16](../13/16.md)), and “greeting” one another ([13:24](../13/24.md)). The author wishes his audience to know that loving and caring for others is one thing that they should do as a result of what he has said. In your translation, make it clear that the author is consistently exhorting his audience to love and care for others.\n\n### “Outside the camp”\n\nIn [13:11](../13/11.md), [13](../13/13.md), the author refers to a place “outside the camp.” The phrase “outside the gate” in [13:12](../13/12.md) is almost synonymous, although it refers to the place outside a city rather than a place outside camp. The author identifies this “outside” place as where the Israelites would burn the carcasses from the Day of Atonement sacrifices and also the place where Jesus suffered and died. He then exhorts the audience to “go out” to this place of suffering, death, and destruction. Scholars debate exactly what the author had in mind. Did he mean leaving Judaism to suffer as a Christian? Did he mean abandoning all cultic and sacred systems to live in the “secular” world? Did he mean accepting the shame and dishonor that came with being a Christian in the Greco-Roman world? What is most likely is that the author intended his audience to leave and abandon anything that would keep them from Christ, even though doing so might mean suffering and death. In your translation, you should try to express this general idea clearly.\n\n### “The word of exhortation”\n\nIn [13:22](../13/22.md), the author refers to the content of his letter as a “word of exhortation.” Many scholars argue that this would have been a well-known phrase and referred to a sermon or homily, particularly one given at a synagogue meeting after someone read from the Scriptures. If possible, translate this phrase in such a way that it refers to a spoken message, especially one that is like a sermon or a homily.\n\n## Important Figures of Speech in this Chapter\n\n### The “altar” in [13:10](../13/10.md)\n\nIn this verse, the author briefly mentions that “we have an altar.” Scholars debate what this “altar” is. Some suggest that it is an altar in the heavenly sanctuary. However, the author has not mentioned such an altar in heaven, even though he mentioned earthly altars in [7:13](../07/13.md) and in [9:4](../09/04.md). Others argue that the altar refers to believers’ worship. Some argue that it refers specifically to the Lord’s Supper. However, the author’s use of “we have” earlier in the letter (see [6:19](../06/19.md); [8:1](../08/01.md)) suggests that what “we have” is a gift from God, not something that believers do. Further, the author never refers explicitly to the Lord’s Supper. What is most likely is that the “altar” refers to the place where Jesus died (Golgotha) or to the death itself. This fits with how Hebrews connects Jesus’ death and offering of himself to the Day of Atonement, in which an animal would be killed near the altar, and a priest would take its blood into the inner part of the tabernacle. See the notes on this verse for translation ideas. (See: [[rc://*/tw/dict/bible/kt/altar]])\n\n### Shepherd and sheep\n\nIn [13:20](../13/20.md), the author refers to Jesus as “the great shepherd of the sheep.” This metaphor identifies Jesus as a “shepherd” who guides, protects, and leads the “sheep,” who are everyone who believes in him. The Bible uses “shepherd” language frequently to describe how God the Father and Jesus relate to God’s people. If possible, you should preserve this metaphor or use a simile to express the idea. See the notes on this verse for translation options. (See: [[rc://*/tw/dict/bible/other/shepherd]] and [[rc://*/tw/dict/bible/other/sheep]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### What are the “teachings” and “foods” in [13:9](../13/09.md)?\n\nIn this verse, the author refers generally to “various and strange teachings” that he warns his audience against. The author uses very general language and implies that there are many different kinds of “teachings” that he is warning them against. It is possible, however, that these teachings instruct people about the “foods” that the author mentions later in the verse. There are two general ways to understand what the author means by using the word “foods.” First, he could be referring to instructions that forbid or require eating certain kinds of food. These instructions could be Jewish food laws or other pagan or Christian food laws. Second, and more likely, he could be referring to instructions about eating sacred or ritual meals. These meals could be Jewish, Christian, or pagan. In the end, it is unclear exactly what the author was referring to with the words “teachings” and “foods.” He may have used these general words to refer to multiple different kinds of “teachings” about “foods.” If possible, use general words for false “teachings” and eating “foods.” (See: [[rc://*/tw/dict/bible/other/doctrine]])\n\n### What is [13:10](../13/10.md) describing?\n\nAs suggested above, the “altar” probably refers to Jesus’ sacrificial death. The two other difficult phrases in this verse are “the ones serving in the tabernacle” and “authority to eat.” First, “the ones serving in the tabernacle” could refer to anyone who worships God in the ways that the old covenant required. In this case, the author is saying that they do not “have” Jesus and his death. On the other hand, the phrase could refer specifically to the priests who offered sacrifices in the tabernacle. In this case, the author is arguing from Scripture that Jesus’ sacrifice is so much greater than those sacrifices that the levitical priests could not participate in it. Second, “authority to eat” could refer to receiving the benefit of the sacrifice, just like priests who offered sacrifices in the tabernacle often received parts of the sacrifices to eat. Sometimes, the person who presented the sacrifice also received some of it to eat. In this case, the author is saying that “the ones serving in the tabernacle” do not have “authority” to benefit from Jesus’ death. On the other hand, “authority to eat” could refer specifically to how no one was allowed to eat the animals that were sacrificed on the Day of Atonement. In this case, the author is identifying Jesus’ death with the Day of Atonement rituals, and he is saying that Jesus’ death was one that atoned for sins. Most likely, the author is indicating generally that Jesus’ sacrificial death is greater and more effective than any sacrifice performed under the old covenant, and only those who believe in him can benefit from it. See the notes on this verse for specific explanations and translation options.
+13:intro	c8gg				0	# Hebrews 13 General Notes\n\n## Structure and Formatting\n\n8. Closing (13:1–25)\n* Final commands and exhortations (13:1–19)\n* Benediction and letter closing (13:20–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [13:6](../13/06.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Hospitality and friendship\n\nThroughout this chapter, the author urges his readers to be hospitable, friendly, and caring towards others. This includes “brotherly love” ([13:1](../13/01.md)), “hospitality” ([13:2](../13/02.md)), “remembering” the prisoners ([13:3](../13/03.md)), “doing good” and “sharing” ([13:16](../13/16.md)), and “greeting” one another ([13:24](../13/24.md)). The author wishes his audience to know that loving and caring for others is one thing that they should do as a result of what he has said. In your translation, make it clear that the author is consistently exhorting his audience to love and care for others.\n\n### “Outside the camp”\n\nIn [13:11](../13/11.md), [13](../13/13.md), the author refers to a place “outside the camp.” The phrase “outside the gate” in [13:12](../13/12.md) is almost synonymous, although it refers to the place outside a city rather than a place outside camp. The author identifies this “outside” place as where the Israelites would burn the carcasses from the Day of Atonement sacrifices and also the place where Jesus suffered and died. He then exhorts the audience to “go out” to this place of suffering, death, and destruction. Scholars debate exactly what the author had in mind. Did he mean leaving Judaism to suffer as a Christian? Did he mean abandoning all cultic and sacred systems to live in the “secular” world? Did he mean accepting the shame and dishonor that came with being a Christian in the Greco-Roman world? What is most likely is that the author intended his audience to leave and abandon anything that would keep them from Christ, even though doing so might mean suffering and death. In your translation, you should try to express this general idea clearly.\n\n### “The word of exhortation”\n\nIn [13:22](../13/22.md), the author refers to the content of his letter as a “word of exhortation.” Many scholars argue that this would have been a well-known phrase and referred to a sermon or homily, particularly one given at a synagogue meeting after someone read from the Scriptures. If possible, translate this phrase in such a way that it refers to a spoken message, especially one that is like a sermon or a homily.\n\n## Important Figures of Speech in this Chapter\n\n### The “altar” in [13:10](../13/10.md)\n\nIn this verse, the author briefly mentions that “we have an altar.” Scholars debate what this “altar” is. Some suggest that it is an altar in the heavenly sanctuary. However, the author has not mentioned such an altar in heaven, even though he mentioned earthly altars in [7:13](../07/13.md) and in [9:4](../09/04.md). Others argue that the altar refers to believers’ worship. Some argue that it refers specifically to the Lord’s Supper. However, the author’s use of “we have” earlier in the letter (See: [6:19](../06/19.md); [8:1](../08/01.md)) suggests that what “we have” is a gift from God, not something that believers do. Further, the author never refers explicitly to the Lord’s Supper. What is most likely is that the “altar” refers to the place where Jesus died (Golgotha) or to the death itself. This fits with how Hebrews connects Jesus’ death and offering of himself to the Day of Atonement, in which an animal would be killed near the altar, and a priest would take its blood into the inner part of the tabernacle. See the notes on this verse for translation ideas. (See: [[rc://*/tw/dict/bible/kt/altar]])\n\n### Shepherd and sheep\n\nIn [13:20](../13/20.md), the author refers to Jesus as “the great shepherd of the sheep.” This metaphor identifies Jesus as a “shepherd” who guides, protects, and leads the “sheep,” who are everyone who believes in him. The Bible uses “shepherd” language frequently to describe how God the Father and Jesus relate to God’s people. If possible, you should preserve this metaphor or use a simile to express the idea. See the notes on this verse for translation options. (See: [[rc://*/tw/dict/bible/other/shepherd]] and [[rc://*/tw/dict/bible/other/sheep]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### What are the “teachings” and “foods” in [13:9](../13/09.md)?\n\nIn this verse, the author refers generally to “various and strange teachings” that he warns his audience against. The author uses very general language and implies that there are many different kinds of “teachings” that he is warning them against. It is possible, however, that these teachings instruct people about the “foods” that the author mentions later in the verse. There are two general ways to understand what the author means by using the word “foods.” First, he could be referring to instructions that forbid or require eating certain kinds of food. These instructions could be Jewish food laws or other pagan or Christian food laws. Second, and more likely, he could be referring to instructions about eating sacred or ritual meals. These meals could be Jewish, Christian, or pagan. In the end, it is unclear exactly what the author was referring to with the words “teachings” and “foods.” He may have used these general words to refer to multiple different kinds of “teachings” about “foods.” If possible, use general words for false “teachings” and eating “foods.” (See: [[rc://*/tw/dict/bible/other/doctrine]])\n\n### What is [13:10](../13/10.md) describing?\n\nAs suggested above, the “altar” probably refers to Jesus’ sacrificial death. The two other difficult phrases in this verse are “the ones serving in the tabernacle” and “authority to eat.” First, “the ones serving in the tabernacle” could refer to anyone who worships God in the ways that the old covenant required. In this case, the author is saying that they do not “have” Jesus and his death. On the other hand, the phrase could refer specifically to the priests who offered sacrifices in the tabernacle. In this case, the author is arguing from Scripture that Jesus’ sacrifice is so much greater than those sacrifices that the levitical priests could not participate in it. Second, “authority to eat” could refer to receiving the benefit of the sacrifice, just like priests who offered sacrifices in the tabernacle often received parts of the sacrifices to eat. Sometimes, the person who presented the sacrifice also received some of it to eat. In this case, the author is saying that “the ones serving in the tabernacle” do not have “authority” to benefit from Jesus’ death. On the other hand, “authority to eat” could refer specifically to how no one was allowed to eat the animals that were sacrificed on the Day of Atonement. In this case, the author is identifying Jesus’ death with the Day of Atonement rituals, and he is saying that Jesus’ death was one that atoned for sins. Most likely, the author is indicating generally that Jesus’ sacrificial death is greater and more effective than any sacrifice performed under the old covenant, and only those who believe in him can benefit from it. See the notes on this verse for specific explanations and translation options.
 13:1	g819		rc://*/ta/man/translate/figs-imperative3p	ἡ φιλαδελφία μενέτω	1	Here the author 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: “Brotherly love must continue”
 13:1	pht5		rc://*/ta/man/translate/figs-abstractnouns	ἡ φιλαδελφία μενέτω	1	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.” Alternate translation: “Continue to love each other as brothers” or “Let each of you continue to love each other in a brotherly way”
-13:1	cw6j		rc://*/ta/man/translate/figs-metaphor	ἡ φιλαδελφία	1	Here the author refers to **brotherly love** because he has identified all believers as “brothers” (see [3:1](../03/01.md); [10:19](../10/19.md)). If possible, express the word **brotherly** here with a word that is related to how you translated “brothers” in those verses. Alternate translation: “love for fellow believers” or “brotherly and sisterly love”
+13:1	cw6j		rc://*/ta/man/translate/figs-metaphor	ἡ φιλαδελφία	1	Here the author refers to **brotherly love** because he has identified all believers as “brothers” (See: [3:1](../03/01.md); [10:19](../10/19.md)). If possible, express the word **brotherly** here with a word that is related to how you translated “brothers” in those verses. Alternate translation: “love for fellow believers” or “brotherly and sisterly love”
 13:1	sf1n		rc://*/ta/man/translate/figs-gendernotations	φιλαδελφία	1	Although the word **brotherly** is masculine, the author is using it to refer to all siblings, both male and female. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “love for family” or “sibling love”
 13:2	rh7r		rc://*/ta/man/translate/figs-litotes	μὴ ἐπιλανθάνεσθε	1	The phrase **Do not neglect** is a negative understatement that emphasizes how much the audience should focus on **hospitality**. If it would be helpful in your language, you could express the meaning positively and include emphasis in another way. Alternate translation: “Focus on showing” or “Strive to always be”
 13:2	w3kz		rc://*/ta/man/translate/writing-pronouns	διὰ ταύτης	1	Here, the word **this** refers to **hospitality**. If it would be helpful in your language, you could make what **this** refers to explicit. Alternate translation: “through hospitality” or “by being hospitable”
@@ -1678,7 +1678,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 13:10	jjy3		rc://*/ta/man/translate/figs-metonymy	θυσιαστήριον	1	Here, the word **altar** could refer to: (1) Jesus’ offering of himself (2) the cross (3) believers’ worship and obedience (4) an altar or sanctuary in heaven (5) the Lord’s Supper. Since the author never mentions a heavenly **altar** elsewhere, it is likely that the author intends **altar** to indicate some sort of “sacrifice,” whether that is Jesus’ offering of himself or our offering of worship to God. If it would be helpful in your language, you could use a word for “sacrifice” to express the idea here. Alternate translation: “a sacrifice”
 13:10	d9fi		rc://*/ta/man/translate/figs-explicit	οἱ τῇ σκηνῇ λατρεύοντες	1	Here, the phrase **the ones serving in the tabernacle** could refer to: (1) the priests who performed sacrifices in the tabernacle. Alternate translation: “the priests who served in the tabernacle” (2) everyone who worships God in the ways of the old covenant. Alternate translation: “anyone who worships according to the tabernacle” or “the ones who worship as they did in the tabernacle”
 13:10	bc87		rc://*/ta/man/translate/figs-explicit	τῇ σκηνῇ λατρεύοντες	1	Here, the author could be referring to: (1) the **tabernacle** that is described in the Old Testament. In this case, he is not describing something that was happening when he wrote the letter. Instead, he is describing what God required for the **tabernacle** in Scripture. Alternate translation: “who served in the tabernacle” (2) the “temple” that existed when he wrote this letter. The temple replaced the **tabernacle**, and the author simply uses the name **tabernacle** for both the Old Testament sanctuary and the temple that existed in his time. Alternate translation: “serving in the temple” or “serving in the sanctuary”
-13:10	uhnw		rc://*/ta/man/translate/figs-explicit	φαγεῖν οὐκ ἔχουσιν ἐξουσίαν	1	Here, the author could speak of “eating” in order to refer to: (1) how the priests often ate parts of the sacrifices they offered. This was a way of participating in the sacrifice. However, these priests do not have the **authority** to participate in Christ’s sacrifice. Alternate translation: “have no authority to eat and thus participate” (2) how the priests could not eat the offerings presented on the Day of Atonement, which were instead burned outside the camp (see [Leviticus 16:27](../lev/16/27.md)). The author would be identifying Jesus’ sacrifice as this kind of Day of Atonement sacrifice. Alternate translation: “have no authority to eat, since this is a sin offering”
+13:10	uhnw		rc://*/ta/man/translate/figs-explicit	φαγεῖν οὐκ ἔχουσιν ἐξουσίαν	1	Here, the author could speak of “eating” in order to refer to: (1) how the priests often ate parts of the sacrifices they offered. This was a way of participating in the sacrifice. However, these priests do not have the **authority** to participate in Christ’s sacrifice. Alternate translation: “have no authority to eat and thus participate” (2) how the priests could not eat the offerings presented on the Day of Atonement, which were instead burned outside the camp (See: [Leviticus 16:27](../lev/16/27.md)). The author would be identifying Jesus’ sacrifice as this kind of Day of Atonement sacrifice. Alternate translation: “have no authority to eat, since this is a sin offering”
 13:10	d2m2		rc://*/ta/man/translate/figs-abstractnouns	οὐκ ἔχουσιν ἐξουσίαν	1	If your language does not use an abstract noun for the idea behind **authority**, you could express the idea by using a verb such as “authorize.” Alternate translation: “are not authorized”
 13:11	xyvl				0	Here the author refers to some of the commands that God gave for what to do on the special day called “the Day of Atonement.” Once every year, the high priest would slaughter a bull and a goat and sprinkle some of their blood in the inner, most sacred part of the tabernacle. Later, a person would take the carcasses of the bull and the goat and burn them completely outside the area where the Israelites were staying. You can read about these instructions in [Leviticus 16:3–34](../lev/16/03.md). You might want to include this information in a footnote.
 13:11	cngt		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what “the ones serving in the tabernacle” do, specifically what the **high priest** does on the Day of Atonement once every year. If it would be helpful in your language, you could use a word or phrase that introduces explanation or more information. Alternate translation: “Now” or “Concerning the tabernacle,”
@@ -1689,20 +1689,20 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 13:11	q2yf		rc://*/ta/man/translate/figs-explicit	τὰ ἅγια	1	Here, the phrase **the holy {places}** could refer to: (1) the inner section of the earthly sanctuary. Alternate translation: “the inner section of the sanctuary” (2) the earthly sanctuary generally. Alternate translation: “the sanctuary” or “the tabernacle”
 13:11	iv19		rc://*/ta/man/translate/figs-activepassive	τούτων τὰ σώματα κατακαίεται	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. The author uses the passive form here to focus on the **bodies** that are **burned** rather than on the person doing the burning. If you must state who did the action, you could use an indefinite subject. Alternate translation: “but a person burns up the bodies of these animals”
 13:11	f7nb		rc://*/ta/man/translate/figs-explicit	ἔξω τῆς παρεμβολῆς	1	The author assumes that his audience will understand that by the word **camp**, he is referring to the area in which the Israelites set up their tents and stayed for the night when they were traveling through the desert. The area **outside the camp** refers to any space outside the area in which the Israelites set up tents. If it would be helpful in your language, you could use a word or phrase that refers to the space outside the area where human dwellings are set up. Alternate translation: “outside the tent area” or “away from the place where they stayed the night”
-13:12	fw9g		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	Here, the word **So** introduces a result or inference from what the author said in the previous verse about how the “bodies” of the sacrificed animals “are burned up outside the camp” (see [13:11](../13/11.md)). The author means that how God set up the sacrifices in the tabernacle helps us understand what Jesus did. If it would be helpful in your language, you could use a different word or phrase that introduces a result or inference. Alternate translation: “Because of that,”
+13:12	fw9g		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	Here, the word **So** introduces a result or inference from what the author said in the previous verse about how the “bodies” of the sacrificed animals “are burned up outside the camp” (See: [13:11](../13/11.md)). The author means that how God set up the sacrifices in the tabernacle helps us understand what Jesus did. If it would be helpful in your language, you could use a different word or phrase that introduces a result or inference. Alternate translation: “Because of that,”
 13:12	x48h		rc://*/ta/man/translate/figs-explicit	ἔπαθεν	1	Here the author uses the word **suffer** to refer specifically to Jesus’ death on the cross. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “suffered and died”
 13:12	eq6t		rc://*/ta/man/translate/figs-explicit	ἔξω τῆς πύλης	1	Here the author is referring to how Jesus died in a place named “Golgotha,” which was outside the walls and “gates” of the city of Jerusalem. If it would be helpful in your language, you could clarify what place **outside the gate** refers to. Alternate translation: “outside the gates of Jerusalem” or “outside the city gate”
 13:12	dssh		rc://*/ta/man/translate/figs-explicit	τὸν λαόν	1	Here, the phrase **the people** refers to God’s people in general. It does not distinguish between Israelites and Christians. If it would be helpful in your language, you could use a word or phrase that makes it clear that **the people** refers to God’s people, to anyone who trusts God. Alternate translation: “his people” or “the people of God”
 13:12	egdn		rc://*/ta/man/translate/figs-metonymy	τοῦ ἰδίου αἵματος	1	Scholars debate what the **blood** of Jesus represents in Hebrews. It could refer to his resurrected body, his death, or his actual blood. See the book introduction for more information on what Jesus’ **blood** refers to. Since **blood** is a very important concept in Hebrews, preserve the word here if at all possible. Alternate translation: “his own blood, which is his sacrifice” or “his own blood, that is, his death”
 13:13	zqyy		rc://*/ta/man/translate/grammar-connect-logic-result	τοίνυν ἐξερχώμεθα	1	Here, the word **therefore** introduces an inference or exhortation based on what the author has said in [13:11–12](../13/11.md). If it would be helpful in your language, you could use a different word or phrase that introduces an inference or exhortation. Alternate translation: “Because he did that for us, let us go”
 13:13	gbpb		rc://*/ta/man/translate/figs-go	ἐξερχώμεθα πρὸς αὐτὸν	1	In a context such as this, it may be more natural in your language to say “come” instead of **go**. Alternate translation: “Let us come to him”
-13:13	zf8v		rc://*/ta/man/translate/figs-metaphor	τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς	1	Here, the author speaks of following Christ as if it were leaving the **camp** (see [13:11](../13/11.md)) to be with him outside that **camp**. Scholars debate what the **camp** and **outside** that camp refer to. The author could be encouraging the audience to: (1) abandon what society considers valuable and honorable in order to follow Christ. Alternate translation: “Let us therefore ignore our society to trust in him” (2) abandon the Old Testament sacrificial system to trust in Christ’s sacrifice. Alternate translation: “Let us therefore leave the Old Testament sacrifices behind and trust in his work” (3) abandon the physical world to enter heaven. Alternate translation: “Let us therefore go to him in heaven outside this world”
+13:13	zf8v		rc://*/ta/man/translate/figs-metaphor	τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς	1	Here, the author speaks of following Christ as if it were leaving the **camp** (See: [13:11](../13/11.md)) to be with him outside that **camp**. Scholars debate what the **camp** and **outside** that camp refer to. The author could be encouraging the audience to: (1) abandon what society considers valuable and honorable in order to follow Christ. Alternate translation: “Let us therefore ignore our society to trust in him” (2) abandon the Old Testament sacrificial system to trust in Christ’s sacrifice. Alternate translation: “Let us therefore leave the Old Testament sacrifices behind and trust in his work” (3) abandon the physical world to enter heaven. Alternate translation: “Let us therefore go to him in heaven outside this world”
 13:13	h3j4		rc://*/ta/man/translate/figs-metaphor	φέροντες	1	Here the author speaks as if **reproach** were an object that believers were **bearing** on their backs. He speaks in this way to refer to “enduring” or “accepting” the **reproach**. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “enduring” or “accepting”
 13:13	c0zd		rc://*/ta/man/translate/figs-possession	τὸν ὀνειδισμὸν αὐτοῦ	1	Here the author could be referring to a **reproach** that is: (1) like the reproach that Christ experienced. Alternate translation: “the reproach that he experienced” or “reproach, which is like what he suffered” (2) for the sake of or because of Christ. Alternate translation: “the reproach for his sake” or “the reproach because of him”
 13:13	oc7r		rc://*/ta/man/translate/figs-abstractnouns	τὸν ὀνειδισμὸν αὐτοῦ	1	If your language does not use an abstract noun for the idea of **reproach**, you could express the idea by using a verb such as “reproach.” Alternate translation: “being reproached for him” or “it when people reproach us for his sake”
 13:14	ac5s		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason or basis for the exhortation in the previous verse. If it would be helpful in your language, you could use a different word or phrase that introduces a reason or basis. Alternate translation: “We should act that way, because”
 13:14	cvsa		rc://*/ta/man/translate/figs-extrainfo	μένουσαν πόλιν	1	Here the author claims that there is **lasting city** on earth. Some scholars think that the author is speaking about how a specific city will not “last,” usually identifying either: (1) Rome, since Romans called it “the eternal city.” (2) Jerusalem, since the author spoke about a “heavenly Jerusalem” in the previous chapter. However, the author does not identify any city directly, so you should use a general term for a **city** in your language. Alternate translation: “any lasting town”
-13:14	vmzx		rc://*/ta/man/translate/figs-explicit	ὧδε	1	Here, the word **here** refers to the world that believers currently live, that is, this earth before God “shakes” and “changes” everything (see [12:25–29](../12/25.md)). If it would be helpful in your language, you could make where **here** indicates more explicit. Alternate translation: “here in this world”
+13:14	vmzx		rc://*/ta/man/translate/figs-explicit	ὧδε	1	Here, the word **here** refers to the world that believers currently live, that is, this earth before God “shakes” and “changes” everything (See: [12:25–29](../12/25.md)). If it would be helpful in your language, you could make where **here** indicates more explicit. Alternate translation: “here in this world”
 13:14	u2wn		rc://*/ta/man/translate/writing-pronouns	τὴν μέλλουσαν	1	Here, the word **one** refers to a city. If it would be helpful in your language, you could make what **one** refers to explicit. Alternate translation: “the city that is coming” or “the coming city”
 13:14	lg2u		rc://*/ta/man/translate/figs-explicit	τὴν μέλλουσαν	1	Here, the author directly implies that the city that is **coming** is the heavenly city, the new Jerusalem, which he already mentioned in [11:10](../11/10.md), [16](../11/16.md), [12:22–24](../12/22.md). If it would be helpful in your language, you could make what city the author is referring to more explicit. Alternate translation: “the heavenly one that is coming” or “the coming heavenly Jerusalem”
 13:14	jrx9		rc://*/ta/man/translate/figs-personification	μέλλουσαν	1	Here the author speaks as if the city were a person who could “come” or arrive at a destination. He means that believers will certainly and quickly receive this city, as surely as someone who is “coming” will soon arrive. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “that believers will receive soon” or “that we will certainly experience in the future”
@@ -1736,7 +1736,7 @@ front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introducti
 13:19	vw2e		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a further development. It does not introduce a contrast. If it would be helpful in your language, you could use a word or phrase that introduces a further development or another related exhortation. Alternate translation: “Indeed,” or “Now”
 13:19	txl5		rc://*/ta/man/translate/figs-infostructure	περισσοτέρως & παρακαλῶ τοῦτο ποιῆσαι	1	Here, the phrase **even more** could go with: (1) **I encourage**. Alternate translation: “even more I encourage you to do this” (2) **do this**. Alternate translation: “I encourage you to do this even more”
 13:19	c2o8		rc://*/ta/man/translate/figs-explicit	περισσοτέρως	1	Here, the phrase **even more** could mean that the author: (1) is encouraging them to pray more strongly than he did in the previous verse. Alternate translation: “more urgently” or “even more strongly” (2) is urging them more specifically than he did in the previous verse. Alternate translation: “more specifically”
-13:19	jy02		rc://*/ta/man/translate/writing-pronouns	τοῦτο ποιῆσαι	1	Here, the phrase **do this** refers back to what the author asked them to do in the previous verse: to pray (see [13:18](../13/18.md)). If it would be helpful in your language, you could make what **do this** refers to more explicit. Alternate translation: “to pray”
+13:19	jy02		rc://*/ta/man/translate/writing-pronouns	τοῦτο ποιῆσαι	1	Here, the phrase **do this** refers back to what the author asked them to do in the previous verse: to pray (See: [13:18](../13/18.md)). If it would be helpful in your language, you could make what **do this** refers to more explicit. Alternate translation: “to pray”
 13:19	iyxx			ἵνα	1	Here, the phrase **so that** could introduce: (1) what he wants them to pray for. Alternate translation: “that” (2) the purpose of their prayers. Alternate translation: “in order that”
 13:19	cg4l		rc://*/ta/man/translate/figs-activepassive	ἀποκατασταθῶ	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. The author uses the passive form here to focus on himself, who would be **restored**, rather than on the person who would do the restoring. If you must state who would do the action, the author implies that God would do it. Alternate translation: “God will restore me”
 13:20	n66e		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces a new section, a blessing from the author to the audience. If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave **Now** untranslated. Alternate translation: “Next,”
diff --git a/tn_JAS.tsv b/tn_JAS.tsv
index 214f1fbef4..29ff853050 100644
--- a/tn_JAS.tsv
+++ b/tn_JAS.tsv
@@ -82,7 +82,7 @@ front:intro	exs3				0	# Introduction to James\n\n## Part 1: General Introduction
 1:17	t2nn		rc://*/ta/man/translate/figs-doublet	πᾶσα δόσις ἀγαθὴ, καὶ πᾶν δώρημα τέλειον, ἄνωθέν ἐστιν	1	The phrases **good present** and **perfect gift** mean similar things. James is using them together for emphasis. (As in [1:4](../01/04.md), the word **perfect** refers to something that has developed to the point where it is fully suited to its purpose.) If it would be helpful in your language, you could express this connection by translating both phrases with a single expression. Alternate translation: “God gives us the things that are just right for us”
 1:17	j041		rc://*/ta/man/translate/figs-metaphor	καταβαῖνον ἀπὸ	1	Continuing the spatial metaphor, James speaks of these gifts **coming down from** God. If you translate this plainly, it may be helpful to begin a new sentence here. Alternate translation: “They come to us from”
 1:17	n7d8		rc://*/ta/man/translate/figs-metaphor	τοῦ Πατρὸς τῶν φώτων	1	Here, **lights** likely means the lights in the sky, that is, the sun, moon, and stars. James says that God is their **Father** because he created them. Alternate translation: “God, who created all the lights in the sky”
-1:17	j042		rc://*/ta/man/translate/figs-doublet	παρ’ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα	1	Here, **change** and **shadow of turning** mean similar things. James is using repetition for emphasis. If it would be helpful to your readers, you could combine them into a single phrase and express the metaphor of a **shadow** (see later note) as a simile. It may also be helpful to begin a new sentence here. Alternate translation: “God does not change as shifting shadows do”
+1:17	j042		rc://*/ta/man/translate/figs-doublet	παρ’ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα	1	Here, **change** and **shadow of turning** mean similar things. James is using repetition for emphasis. If it would be helpful to your readers, you could combine them into a single phrase and express the metaphor of a **shadow** (See: later note) as a simile. It may also be helpful to begin a new sentence here. Alternate translation: “God does not change as shifting shadows do”
 1:17	j043		rc://*/ta/man/translate/figs-possession	τροπῆς ἀποσκίασμα	1	James is using the possessive form to describe a **shadow** that is characterized by **turning**. Alternate translation: “shadow that turns” or “shadow that changes position”
 1:17	j044		rc://*/ta/man/translate/figs-explicit	τροπῆς ἀποσκίασμα	1	James is contrasting God, the Creator of the lights in the sky, with those lights themselves, which are not as great as their Creator. They create shadows that change position, but God never deviates from wanting only good things for people. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “turning shadow such as the sun or moon casts. No, God always wants good things for people”
 1:17	g5ge		rc://*/ta/man/translate/figs-metaphor	τροπῆς ἀποσκίασμα	1	There could not literally be a **shadow** in God, so this is a metaphor. Alternate translation: “variability”
@@ -105,7 +105,7 @@ front:intro	exs3				0	# Introduction to James\n\n## Part 1: General Introduction
 1:20	j054		rc://*/ta/man/translate/figs-gendernotations	ὀργὴ & ἀνδρὸς	1	James is using the term **man** in a generic sense that includes both men and women. Alternate translation: “human anger”
 1:20	ej4p		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην Θεοῦ οὐκ ἐργάζεται	1	If it would be helpful in your language, you could express the abstract noun **righteousness** by translating the idea behind it with an adjective such as “righteous” or “right.” Alternate translation: “does not fulfill the righteous purposes of God” or “does not accomplish the right things that God wants to do”
 1:21	j055		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	Here James uses **Therefore** to introduce to his readers a statement of what they should do as a result of what he explained to them in the previous verse. Alternate translation: “Consequently”
-1:21	hit5		rc://*/ta/man/translate/figs-metaphor	ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας	1	James is speaking of **filth** and **abundance of wickedness** as if they were clothing that could be taken off. By those expressions he means sin and wrong actions (see later notes to this verse). Alternate translation: “stop committing sin and doing so many wrong things”
+1:21	hit5		rc://*/ta/man/translate/figs-metaphor	ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας	1	James is speaking of **filth** and **abundance of wickedness** as if they were clothing that could be taken off. By those expressions he means sin and wrong actions (See: later notes to this verse). Alternate translation: “stop committing sin and doing so many wrong things”
 1:21	h226		rc://*/ta/man/translate/figs-doublet	ῥυπαρίαν καὶ περισσείαν κακίας	1	The expressions **filth** and **abundance of wickedness** mean similar things. James is using them together for emphasis. If it would be helpful to your readers, you could combine them into a single phrase. Alternate translation: “every kind of sinful behavior”
 1:21	h8ty		rc://*/ta/man/translate/figs-metaphor	ῥυπαρίαν	1	James is speaking of sin as if it were **filth**, that is, something that made people dirty. Alternate translation: “sin”
 1:21	j056		rc://*/ta/man/translate/figs-abstractnouns	περισσείαν κακίας	1	If it would be helpful in your language, you could express the abstract noun **wickedness** by translating the idea behind it with an adjective such as “wrong.” Alternate translation: “the many wrong things that people do”
@@ -534,11 +534,11 @@ front:intro	exs3				0	# Introduction to James\n\n## Part 1: General Introduction
 5:2	j296		rc://*/ta/man/translate/translate-versebridge		0	If it would be helpful to your readers, you could combine [5:2](../05/02.md) and [5:3](../05/03.md) into a verse bridge. You could put the last sentence of [5:3](../05/03.md) first, followed by all of [5:2](../05/02.md) and then the rest of [5:3](../05/03.md). This would allow you to address several translation issues that are discussed in the notes to this verse and the next verse.
 5:2	gq45		rc://*/ta/man/translate/figs-pastforfuture	ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν	1	James is using the past tense to refer to things that will happen in the future. If it would be helpful in your language, you could use the future tense in your translation. Alternate translation: “Your wealth is going to rot and your clothes are going to be eaten by moths”
 5:2	v241		rc://*/ta/man/translate/figs-synecdoche	ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν	1	In these two clauses and in the first clause in the next verse (“your gold and silver have been tarnished”), James is using certain things that these rich people own to mean everything that they own. If you create a verse bridge, you could combine all of these clauses into a single sentence that expresses this meaning. (You would need to begin a new sentence right afterwards.) Alternate translation: “Everything of value that you own is going to be ruined”
-5:2	j297		rc://*/ta/man/translate/figs-explicit	ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν	1	Depending on the meaning of the statement “you have stored up in the last days” in the next verse (see the note to that statement), James may be saying that the **wealth** and expensive clothing of the rich have become worthless. If it would be helpful to your readers, you could indicate that explicitly, as UST does.
+5:2	j297		rc://*/ta/man/translate/figs-explicit	ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν	1	Depending on the meaning of the statement “you have stored up in the last days” in the next verse (See: the note to that statement), James may be saying that the **wealth** and expensive clothing of the rich have become worthless. If it would be helpful to your readers, you could indicate that explicitly, as UST does.
 5:2	j298		rc://*/ta/man/translate/figs-simile	ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν	1	If you decide to indicate explicitly that James is saying that the **wealth** and expensive clothing of the rich have become worthless, you could do that by expressing his past-for-future statement as a simile, as UST does.
 5:3	am1u		rc://*/ta/man/translate/figs-pastforfuture	ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται	1	James is using the past tense to refer to something that will happen in the future. If it would be helpful in your language, you could use the future tense in your translation. Alternate translation: “Your gold and silver are going to be tarnished”
 5:3	wj9v		rc://*/ta/man/translate/figs-activepassive	ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται	1	If your language does not use this passive form, you can express this with an active form. Alternate translation: “Your gold and silver have tarnished” or “Your gold and silver are going to tarnish”
-5:3	j299		rc://*/ta/man/translate/figs-explicit	ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται	1	Depending on the meaning of the statement “you have stored up in the last days” (see the first note to that statement below), James may be saying that the **gold and silver** of the rich have become worthless. If it would be helpful to your readers, you could indicate that explicitly, as UST does.
+5:3	j299		rc://*/ta/man/translate/figs-explicit	ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται	1	Depending on the meaning of the statement “you have stored up in the last days” (See: the first note to that statement below), James may be saying that the **gold and silver** of the rich have become worthless. If it would be helpful to your readers, you could indicate that explicitly, as UST does.
 5:3	q4pm		rc://*/ta/man/translate/figs-simile	ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται	1	If you decide to indicate explicitly that James is saying that the **gold and silver** of the rich have become worthless, you could do that by expressing his past-for-future statement as a simile, as UST does.
 5:3	j300			καὶ ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται	1	If you created a verse bridge and you also combined the statement “your gold and silver have been tarnished” with the two clauses in [5:2](../05/02.md), it would be helpful to begin a new sentence here and to use a general expression that would apply to everything that these rich people own. Alternate translation: “The ruins of your possessions will be for a testimony against you” or “The ruins of your possessions will testify against you”
 5:3	e55t		rc://*/ta/man/translate/figs-metaphor	ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται	1	James is speaking of this **rust** as if it would be presented as evidence in a case against the rich people. Alternate translation: “the rust on your gold and silver will show that you did the wrong thing”
diff --git a/tn_JHN.tsv b/tn_JHN.tsv
index b0dd1fcbd3..c8096e2e9d 100644
--- a/tn_JHN.tsv
+++ b/tn_JHN.tsv
@@ -1040,7 +1040,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 7:38	cx1q		rc://*/ta/man/translate/figs-metonymy	ἐκ τῆς κοιλίας αὐτοῦ	1	Here the **stomach** is used to refer to the non-physical part of a person. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “from inside of him” or “from his heart”
 7:39	i8wx		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn this verse John gives information to clarify what Jesus was talking about in the previous verse. Use the natural form in your language for expressing background information.
 7:39	qbr1		rc://*/ta/man/translate/figs-explicit	οὔπω & ἦν Πνεῦμα	1	John implies here that **the Spirit** would later come to dwell in those who trusted in Jesus. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “the Spirit had not yet come to dwell in the believers”
-7:39	n599		rc://*/ta/man/translate/figs-explicit	οὐδέπω ἐδοξάσθη	1	Here the word **glorified** could refer to: (1) the time when Jesus would die on the cross and rise from the dead (see John [12:23](../12/23.md)). Alternate translation: “had not yet been crucified and resurrected” (2) the time when Jesus would ascend to his Father in heaven. [Acts 1–2](../act/01/01.md) records the Holy Spirit coming after Jesus went up to heaven. Alternate translation: “had not yet returned to God in glory” (3) both the crucifixion, resurrection, and ascension of Jesus. Alternate translation: “had not yet been glorified by his death, resurrection, and return to heaven” See the discussion of double meaning in Part 3 of the Introduction to the Gospel of John.
+7:39	n599		rc://*/ta/man/translate/figs-explicit	οὐδέπω ἐδοξάσθη	1	Here the word **glorified** could refer to: (1) the time when Jesus would die on the cross and rise from the dead (See: John [12:23](../12/23.md)). Alternate translation: “had not yet been crucified and resurrected” (2) the time when Jesus would ascend to his Father in heaven. [Acts 1–2](../act/01/01.md) records the Holy Spirit coming after Jesus went up to heaven. Alternate translation: “had not yet returned to God in glory” (3) both the crucifixion, resurrection, and ascension of Jesus. Alternate translation: “had not yet been glorified by his death, resurrection, and return to heaven” See the discussion of double meaning in Part 3 of the Introduction to the Gospel of John.
 7:40	xvts		rc://*/ta/man/translate/grammar-connect-time-sequential	οὖν	1	**Then** here indicates that what follows is the continuation of the narrative from [7:38](../07/38.md), which John had interrupted with background information in [7:39](../07/39.md). If it would be helpful in your language, you could show reference to earlier events by translating this relationship by using a fuller phrase. Alternate translation: “After Jesus had said this about the Holy Spirit,”
 7:40	schi		rc://*/ta/man/translate/grammar-collectivenouns	ἐκ τοῦ ὄχλου	1	See how you translated **crowd** in [5:13](../05/13.md).
 7:40	ifli		rc://*/ta/man/translate/figs-metonymy	τῶν λόγων τούτων	1	John uses the term **words** to describe the content of what Jesus had said by referring to something associated with it, the **words** he used to communicate it. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “these things he was saying”
@@ -1696,7 +1696,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:28	v2fk		rc://*/ta/man/translate/figs-metonymy	δόξασόν σου τὸ ὄνομα & καὶ ἐδόξασα & δοξάσω	1	In this verse, **name** and **it** refer to God himself. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “glorify yourself … I have both glorified myself … I will glorify myself”
 12:28	r6qk		rc://*/ta/man/translate/figs-metaphor	ἦλθεν & φωνὴ ἐκ τοῦ οὐρανοῦ	1	Here John refers to the sound of God’s **voice** as if it were an object that **came from heaven**. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God spoke from heaven”
 12:29	dnsk		rc://*/ta/man/translate/grammar-collectivenouns	ὁ & ὄχλος	1	See how you translated **crowd** in [5:13](../05/13.md).
-12:30	kd86		rc://*/ta/man/translate/figs-metonymy	οὐ & ἡ φωνὴ αὕτη γέγονεν	1	Here, Jesus refers to the sound of God’s **voice** as if it were an object that came down from heaven (see [12:28](../12/28.md)). If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God did not speak this”
+12:30	kd86		rc://*/ta/man/translate/figs-metonymy	οὐ & ἡ φωνὴ αὕτη γέγονεν	1	Here, Jesus refers to the sound of God’s **voice** as if it were an object that came down from heaven (See: [12:28](../12/28.md)). If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God did not speak this”
 12:31	hlcg		rc://*/ta/man/translate/figs-abstractnouns	νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “Now God will judge this world”
 12:31	fc6r		rc://*/ta/man/translate/figs-metonymy	τοῦ κόσμου τούτου	1	Here, **this world** is used to refer to all the people in the **world**. See how you translated **world** in [1:29](../01/29.md).
 12:31	pv51		rc://*/ta/man/translate/figs-explicit	νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω	1	Here, **ruler of this world** refers to Satan. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Now Satan will be thrown out”
diff --git a/tn_JOB.tsv b/tn_JOB.tsv
index aa1b6b5f46..bf574011c8 100644
--- a/tn_JOB.tsv
+++ b/tn_JOB.tsv
@@ -177,7 +177,7 @@ front:intro	u3jc				0	# Introduction to Job\n\n## Part 1: General Introduction\n
 4:1	c3fq		rc://*/ta/man/translate/translate-names	Temanite	0	A Temanite belongs to the tribe of Teman.
 4:2	y6k8		rc://*/ta/man/translate/figs-rquestion	will you be impatient?	0	Eliphaz asks this question in order to make a statement. Alternate translation: “you will surely be impatient.”
 4:2	knx6			will you be impatient?	0	Alternate translation: “will that annoy you?”
-4:2	n3sr		rc://*/ta/man/translate/figs-rquestion	But who can stop himself from speaking?	0	Eliphaz asks this question to say that no one who sees a friend suffering can remain silent. Alternate translation: “No one can restrain himself from speaking (to a friend in such a state as you find yourself)” or “I must speak to you, (seeing that you are in a state of grief).”
+4:2	n3sr		rc://*/ta/man/translate/figs-rquestion	But who can stop himself from speaking?	0	Eliphaz asks this question to say that no one who sees a friend suffering can remain silent. Alternate translation: “No one can restrain himself from speaking (to a friend in such a state as you find yourself)” or “I must speak to you, (See: ing that you are in a state of grief).”
 4:3	piw1		rc://*/ta/man/translate/figs-parallelism	See, you have instructed many; you have strengthened weak hands	0	This verse states a single idea in two different ways.
 4:3	fe8q		rc://*/ta/man/translate/figs-metonymy	you have strengthened weak hands	0	Here “weak hands” represents people who need help. Alternate translation: “you have helped others when they needed help”
 4:4	lvl1		rc://*/ta/man/translate/figs-parallelism		0	# General Information:\n\nThe writer uses parallelism in each of these verses to make one idea using two different statements to emphasize: (1) the support that Job has given others in the past, (2) the effect on him of his present troubles, and (3) his piety before God.
diff --git a/tn_JON.tsv b/tn_JON.tsv
index a0af1c8c70..1c1c69c398 100644
--- a/tn_JON.tsv
+++ b/tn_JON.tsv
@@ -74,7 +74,7 @@ front:intro	hk4p				0	# Introduction to Jonah\n\n## Part 1: General Introduction
 2:2	s7fi			קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה	1	Alternate translation: “I prayed to Yahweh during my great trouble” or “Yahweh, I cried out to you during my distress”
 2:2	wdr4			וַֽ⁠יַּעֲנֵ֑⁠נִי	1	Alternate translation: “Yahweh responded to me or he helped me or you answered me”
 2:2	w8wn		rc://*/ta/man/translate/figs-metaphor	מִ⁠בֶּ֧טֶן שְׁא֛וֹל	1	“from the center of Sheol” or “from the deep part of Sheol” Possible meanings include: (1) Jonah was speaking of being in the belly of the fish as being in Sheol; or (2) Jonah believed that he was about to die and go to Sheol; or (3) He was speaking as if he already had died and gone to Sheol.
-2:2	ab77		rc://*/ta/man/translate/translate-names	שְׁא֛וֹל	1	**Sheol** was the name of the place where people went after they died. It was thought to be a shadowy world located somewhere under the ground. The New Testament equivalent seems to be “Hades,” where the dead wait for judgment (see Rev. 20:13). If your language has a word for this place, you may want to use it here, or borrow the word “Sheol.”
+2:2	ab77		rc://*/ta/man/translate/translate-names	שְׁא֛וֹל	1	**Sheol** was the name of the place where people went after they died. It was thought to be a shadowy world located somewhere under the ground. The New Testament equivalent seems to be “Hades,” where the dead wait for judgment (See: Rev. 20:13). If your language has a word for this place, you may want to use it here, or borrow the word “Sheol.”
 2:2	jdrd		rc://*/ta/man/translate/figs-idiom	שָׁמַ֥עְתָּ קוֹלִֽ⁠י	1	This phrase probably has both a literal and a figurative meaning. The phrase probably means literally that Yahweh heard Jonah’s voice while he was praying inside the belly of the fish. However, the phrase “to hear someone’s voice” in the Old Testament often means “to listen and obey (comply).” In this context, Jonah is expressing that Yahweh both heard him and acted to save him.
 2:3	glp2		rc://*/ta/man/translate/figs-metaphor	בִּ⁠לְבַ֣ב יַמִּ֔ים	1	Here the term **heart** is a metaphor for “being inside” something. The phrase “in the heart of” means to be “in the middle of” or “completely surrounded by” sea water. Alternate translation: “in the middle of the sea”
 2:3	p8fd			וְ⁠נָהָ֖ר יְסֹבְבֵ֑⁠נִי	1	Alternate translation: “the sea water closed in around me”
diff --git a/tn_LUK.tsv b/tn_LUK.tsv
index 8879d85fdd..17c36e9a97 100644
--- a/tn_LUK.tsv
+++ b/tn_LUK.tsv
@@ -168,7 +168,7 @@ front:intro	uk55				0	# Introduction to the Gospel of Luke\n\n## Part 1: General
 1:44	u9db		rc://*/ta/man/translate/figs-metaphor	ἐσκίρτησεν ἐν ἀγαλλιάσει	1	As in [1:41](../01/41.md), **leaped** is a figurative way of referring to sudden movement. Alternate translation: “moved suddenly because he was so happy”
 1:45	kf73		rc://*/ta/man/translate/figs-123person	ἡ πιστεύσασα & τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου	1	Elizabeth is speaking to Mary, and these phrases describe Mary, but Elizabeth nevertheless speaks of her in the third person. She does this perhaps as a sign of respect, since she has just identified Mary as “the mother of my Lord.” Alternate translation: “you who believed … the message that the Lord sent you”
 1:45	gc1e		rc://*/ta/man/translate/figs-activepassive	ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου	1	If it would be helpful in your language, you could express this with an active form, and you could state who will do the action. Alternate translation: “that the Lord would do everything he sent the angel to tell you”
-1:45	g8rc		rc://*/ta/man/translate/figs-explicit	ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου	1	Here, instead of the word “by,” Elizabeth uses the word **from** because Mary actually heard the angel Gabriel speak (see [1:26](../01/26.md)), but the things he spoke ultimately came from the Lord. Alternate translation: “that the Lord would do everything he sent the angel to tell you”
+1:45	g8rc		rc://*/ta/man/translate/figs-explicit	ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου	1	Here, instead of the word “by,” Elizabeth uses the word **from** because Mary actually heard the angel Gabriel speak (See: [1:26](../01/26.md)), but the things he spoke ultimately came from the Lord. Alternate translation: “that the Lord would do everything he sent the angel to tell you”
 1:46	vxj4		rc://*/ta/man/translate/figs-synecdoche	μεγαλύνει ἡ ψυχή μου	1	The word **soul** refers to the inmost part of a person. Here, Mary uses it to refer to all of herself. Mary is saying that her worship comes from deep inside her. Alternate translation: “From the depths of my being, I praise”
 1:47	jp51		rc://*/ta/man/translate/figs-synecdoche	ἠγαλλίασεν τὸ πνεῦμά μου	1	The word **spirit** also refers to the inner part of a person. Alternate translation: “yes, with everything inside of me, I rejoice”
 1:47	l067		rc://*/ta/man/translate/figs-parallelism	ἠγαλλίασεν τὸ πνεῦμά μου	1	This statement is parallel to the one in the previous verse. Mary is speaking in poetry. Hebrew poetry was based on this kind of repetition, and it might be good to show that to your readers by including both phrases in your translation rather than combining them. Alternate translation: “yes, with everything inside of me, I rejoice”
@@ -2202,9 +2202,9 @@ front:intro	uk55				0	# Introduction to the Gospel of Luke\n\n## Part 1: General
 12:46	j1m1		rc://*/ta/man/translate/figs-parallelism	ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει	1	These two phrases mean the same thing. Jesus is likely using the repetition to emphasize that the return of the master will be completely unexpected by the servant. If it would be helpful in your language, you could combine these phrases, especially if putting both of them in your translation might be confusing for your readers. Alternate translation: “at a time that is a complete surprise to the servant”
 12:46	l815		rc://*/ta/man/translate/figs-idiom	ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ	1	Here, Jesus uses the term **day** to refer to a specific time. Alternate translation: “at a time when he is not expecting him”
 12:46	l816		rc://*/ta/man/translate/figs-idiom	ἐν ὥρᾳ ᾗ οὐ γινώσκει	1	Here, Jesus uses the term **hour** to refer to a specific time. Alternate translation: “at a time when he does not think he will come”
-12:46	vg1d		rc://*/ta/man/translate/figs-metaphor	διχοτομήσει αὐτὸν	1	The expression **cut him in two** could mean one of two things, depending on how the word **unfaithful** is understood (see next note): (1) if **unfaithful** means “untrustworthy,” then the expression is probably figurative, since the master could not reassign this servant to less important responsibilities if he **cut him in two**. Alternate translation: “will punish him severely” (2) if **unfaithful** means “unbelieving,” then the expression is more literal, since it would describe something that will happen when God judges the world. Alternate translation: “destroy his body”
+12:46	vg1d		rc://*/ta/man/translate/figs-metaphor	διχοτομήσει αὐτὸν	1	The expression **cut him in two** could mean one of two things, depending on how the word **unfaithful** is understood (See: next note): (1) if **unfaithful** means “untrustworthy,” then the expression is probably figurative, since the master could not reassign this servant to less important responsibilities if he **cut him in two**. Alternate translation: “will punish him severely” (2) if **unfaithful** means “unbelieving,” then the expression is more literal, since it would describe something that will happen when God judges the world. Alternate translation: “destroy his body”
 12:46	l817			τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει	1	The term that ULT translates as **unfaithful** could mean: (1) “untrustworthy.” The meaning would be that the master will assign this servant to less important responsibilities, along with other servants who have shown that they cannot be trusted with important ones. Alternate translation: “will give him unimportant responsibilities, like other servants who have shown that they cannot be trusted” (2) “unbelieving.” The master in the parable represents God, and Jesus would be speaking of what God will do, when he judges the world, to people who show by their disobedience that they do not have genuine faith. Alternate translation: “will assign him a place with the unbelievers”
-12:46	l818		rc://*/ta/man/translate/figs-nominaladj	τῶν ἀπίστων	1	Jesus is using the adjective **unfaithful** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this expression with an equivalent phrase. The meaning will depend on how you decided to translate **unfaithful** (see previous note). Alternate translation: “servants who have shown that they cannot be trusted” or “people who have shown that they are not genuine believers”
+12:46	l818		rc://*/ta/man/translate/figs-nominaladj	τῶν ἀπίστων	1	Jesus is using the adjective **unfaithful** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this expression with an equivalent phrase. The meaning will depend on how you decided to translate **unfaithful** (See: previous note). Alternate translation: “servants who have shown that they cannot be trusted” or “people who have shown that they are not genuine believers”
 12:47	p1l2		rc://*/ta/man/translate/figs-hypo	ἐκεῖνος δὲ ὁ δοῦλος, ὁ γνοὺς τὸ θέλημα τοῦ κυρίου αὐτοῦ, καὶ μὴ ἑτοιμάσας ἢ ποιήσας πρὸς τὸ θέλημα αὐτοῦ, δαρήσεται πολλάς	1	Jesus is describing a hypothetical situation. It may be helpful to use two sentences if you translate it that way. Alternate translation: “Suppose a servant knew what his master wanted him to do, and suppose he did not get ready or do what the master wanted. Then his master would punish him severely”
 12:47	aj41			τὸ θέλημα τοῦ κυρίου αὐτοῦ	1	Alternate translation: “what his master wanted him to do”
 12:47	im3v		rc://*/ta/man/translate/figs-activepassive	δαρήσεται πολλάς	1	If it would be helpful in your language, you could express this with an active form, and you could state who will do the action. Alternate translation: “his master will punish him severely”
@@ -2401,7 +2401,7 @@ front:intro	uk55				0	# Introduction to the Gospel of Luke\n\n## Part 1: General
 13:33	p9za			πλὴν δεῖ με & πορεύεσθαι	1	Alternate translation: “But I must keep traveling”
 13:33	l912		rc://*/ta/man/translate/figs-idiom	σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ	1	This is an idiom. Alternate translation: “now and in the time just ahead”
 13:33	nbk7		rc://*/ta/man/translate/figs-irony	οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω Ἰερουσαλήμ	1	This could also mean “it is not acceptable.” Either way, Jesus is speaking ironically. The Jewish leaders claimed to serve God, and yet their ancestors killed many of God’s prophets in Jerusalem. Jesus knew that they would kill him there too. Alternate translation: “it is in Jerusalem that the Jewish leaders have killed so many of God’s messengers”
-13:34	cac7		rc://*/ta/man/translate/figs-apostrophe	Ἰερουσαλὴμ, Ἰερουσαλήμ	1	Jesus is addressing something he knows cannot hear him, the city of Jerusalem, in order to show his listeners in a strong way how he feels about it. Alternate translation: “I am very upset with the city of Jerusalem” or, if you decide to use the second person (see later note), “I am very upset with you, Jerusalem”
+13:34	cac7		rc://*/ta/man/translate/figs-apostrophe	Ἰερουσαλὴμ, Ἰερουσαλήμ	1	Jesus is addressing something he knows cannot hear him, the city of Jerusalem, in order to show his listeners in a strong way how he feels about it. Alternate translation: “I am very upset with the city of Jerusalem” or, if you decide to use the second person (See: later note), “I am very upset with you, Jerusalem”
 13:34	l913		rc://*/ta/man/translate/figs-parallelism	ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν	1	These two phrases mean the same thing. Jesus is likely using repetition for emphasis. If it would be helpful in your language, you could combine the phrases. Alternate translation: “you who kills the prophets God sends her by stoning them”
 13:34	l914		rc://*/ta/man/translate/figs-personification	ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν	1	Jesus speaks of the city as if it were female. Your language may customarily use neuter pronouns for cities. Alternate translation: “which kills the prophets and stones those who are sent to it”
 13:34	gb6w		rc://*/ta/man/translate/figs-metonymy	ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν	1	If your readers would find it strange that Jesus is addressing the city, you could make it clear that he is really speaking about the people who live in the city: “whose people kill the prophets and stone those sent to them”
@@ -3659,7 +3659,7 @@ front:intro	uk55				0	# Introduction to the Gospel of Luke\n\n## Part 1: General
 21:23	e1pj			ταῖς θηλαζούσαις	1	This does not mean babies who are nursing. Alternate translation: “to the mothers who are nursing their babies”
 21:23	m459		rc://*/ta/man/translate/figs-idiom	ἐν ἐκείναις ταῖς ἡμέραις	1	Jesus is using the term **days** to refer to a specific time. Alternate translation: “at that time”
 21:23	m460		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Jesus uses the word **For** to introduce the reason why it will be very difficult for pregnant women and nursing mothers at this time. If it would be helpful in your language, you could put the sentence that this word introduces first in the verse, since it gives the reason for the results that the other sentence in the verse describes.
-21:23	m461		rc://*/ta/man/translate/figs-parallelism	ἔσται & ἀνάγκη μεγάλη ἐπὶ τῆς γῆς, καὶ ὀργὴ τῷ λαῷ τούτῳ	1	If the word **land** means the people who live in the land (see note below), then these two phrases mean basically the same thing. Jesus may be using repetition for emphasis. If it would be helpful in your language, you could combine these phrases. Alternate translation: “God will angrily punish the people who live in this land by making them suffer greatly”
+21:23	m461		rc://*/ta/man/translate/figs-parallelism	ἔσται & ἀνάγκη μεγάλη ἐπὶ τῆς γῆς, καὶ ὀργὴ τῷ λαῷ τούτῳ	1	If the word **land** means the people who live in the land (See: note below), then these two phrases mean basically the same thing. Jesus may be using repetition for emphasis. If it would be helpful in your language, you could combine these phrases. Alternate translation: “God will angrily punish the people who live in this land by making them suffer greatly”
 21:23	mzp3		rc://*/ta/man/translate/figs-metonymy	ἔσται & ἀνάγκη μεγάλη ἐπὶ τῆς γῆς	1	The term **land** could be: (1) a figurative reference to the people who live there. Alternate translation: “the people who live in this land will suffer greatly” (2) literal. Alternate translation: “there will be physical disasters in the land”
 21:23	m462		rc://*/ta/man/translate/figs-abstractnouns	ἔσται & ἀνάγκη μεγάλη ἐπὶ τῆς γῆς	1	If it would be helpful in your language, you could express the idea behind the abstract noun **distress** with a verb such as “suffer.” Alternate translation: “the people who live in this land will suffer greatly”
 21:23	iw4r		rc://*/ta/man/translate/figs-metonymy	καὶ ὀργὴ τῷ λαῷ τούτῳ	1	Jesus is using the word **wrath** to mean what God will do in his **wrath**. Alternate translation: “and God will angrily punish this people”
diff --git a/tn_MAT.tsv b/tn_MAT.tsv
index 1542ef162b..49aeedb6d1 100644
--- a/tn_MAT.tsv
+++ b/tn_MAT.tsv
@@ -1004,7 +1004,7 @@ front:intro	sa9c				0	# Introduction to the Gospel of Matthew\n\n## Part 1: Gene
 13:57	sq8j			τῇ πατρίδι	1	See how you translated **hometown** in [4:2](../04/02.md).
 13:57	w4x8		rc://*/ta/man/translate/figs-metonymy	ἐν τῇ οἰκίᾳ αὐτοῦ	1	Jesus uses the phrase **in his house** to refer to his closest relatives, like his father, mother, or siblings. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “among his closest family members” or “by his father, mother, and siblings”
 13:58	e2cp		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς, διὰ τὴν ἀπιστίαν αὐτῶν	1	If it would be more natural in your language, you could reverse the order of these phrases since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Since they did not believe, Jesus did not do many miracles in that place”
-14:intro	g5mc				0	# Matthew 14 General Notes\n\n## Structure and Formatting\n\nVerses 1 and 2 continue the account from chapter 13. Verses 3-12 stop the account and speak of things that happened earlier, possibly soon after Satan tempted Jesus (see [4:12](../mat/04/12.md)). Verse 13 continues the account from verse 2. Be sure to have words in verses 3-12 that tell the reader that Matthew has stopped his account to give new information before he continues. (See: [[rc://*/ta/man/translate/writing-background]])\n\n## Possible Translation Difficulties in this Chapter\n\n### Passive voice\n\nMany sentences in this chapter tell that a person had something happen to him without saying who caused that thing to happen. For example, the writer does not tell who brought John’s head to Herodias’s daughter ([14:11](../mat/14/11.md)). You may have to translate the sentence so that it tells the reader who performed the action. (See: [[rc://*/ta/man/translate/figs-activepassive]])
+14:intro	g5mc				0	# Matthew 14 General Notes\n\n## Structure and Formatting\n\nVerses 1 and 2 continue the account from chapter 13. Verses 3-12 stop the account and speak of things that happened earlier, possibly soon after Satan tempted Jesus (See: [4:12](../mat/04/12.md)). Verse 13 continues the account from verse 2. Be sure to have words in verses 3-12 that tell the reader that Matthew has stopped his account to give new information before he continues. (See: [[rc://*/ta/man/translate/writing-background]])\n\n## Possible Translation Difficulties in this Chapter\n\n### Passive voice\n\nMany sentences in this chapter tell that a person had something happen to him without saying who caused that thing to happen. For example, the writer does not tell who brought John’s head to Herodias’s daughter ([14:11](../mat/14/11.md)). You may have to translate the sentence so that it tells the reader who performed the action. (See: [[rc://*/ta/man/translate/figs-activepassive]])
 14:2	pd1b		rc://*/ta/man/translate/figs-quotesinquotes	καὶ εἶπεν τοῖς παισὶν αὐτοῦ, οὗτός ἐστιν Ἰωάννης ὁ Βαπτιστής; αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ	1	If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “And he said to his servants that this is John the Baptist, and that he has been raised from the dead. Because of this, great powers are working in him”
 14:2	nx7x		rc://*/ta/man/translate/figs-activepassive	αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Matthew implies that God did it. Alternate translation: “God raised him from the dead”
 14:2	vve7		rc://*/ta/man/translate/figs-personification	διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ	1	Jesus speaks of **the miraculous powers** as if they were a living thing. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “this is why God has given him great power to do miracles”
@@ -2149,7 +2149,7 @@ front:intro	sa9c				0	# Introduction to the Gospel of Matthew\n\n## Part 1: Gene
 26:75	nx3j		rc://*/ta/man/translate/figs-quotations	εἰρηκότος, ὅτι πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με	1	If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “that he had told him that before a rooster crowed, he would deny him three times”
 26:75	nn5o			πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με	1	See how you translated this statement in [26:34](../26/34.md).
 26:75	rgvk		rc://*/ta/man/translate/figs-explicit	ἐξελθὼν ἔξω	1	This expression means that Peter left the courtyard and went completely **outside** the house of the high priest. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Peter went out of the courtyard and away from the house”
-27:intro	deu4				0	# Matthew 27 General Notes\n\n## Special concepts in this chapter\n\n### “The curtain of the temple was split in two”\n\nThe curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly, because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important figures of speech in this chapter\n\n### Sarcasm\n\nIn [27:28–29](../27/28.md) the soldiers were insulting Jesus when they put a “scarlet robe” on him, placed a “crown of thorns” on his head, said, “Hail, King of the Jews,” and knelt down in front of him. These actions were symbolic of things that people would do to honor a king, but the soldiers did not really believe that Jesus was a king. By pretending that they thought Jesus was a king, and by putting a “crown of thorns” on Jesus’ head instead of a regular crown, and by spitting on him and “striking him on his head” (see [27:30](../27/30.md)) the soldiers showed that they did not believe that Jesus was the Son of God. (See: [[rc:///ta/man/translate/figs-irony]] and [[rc:///ta/man/translate/translate-symaction]]) and [[rc://*/tw/dict/bible/other/mock]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Golgotha\n\nThe word “Golgotha” is an Aramaic word. Matthew used Greek letters to express the sound of this Aramaic word so that his readers would know how it sounded, and then he told them it meant “Place of a Skull.” You may also use the letters of your language to express the sound of this Aramaic word. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Eloi, Eloi, lama sabachthani?\n\nThis is an Aramaic phrase. Matthew used Greek letters to express the sound of this Aramaic phrase so that his readers would know how it sounded, and then he told them that it meant “My God, my God, why have you forsaken me?” You may also use the letters of your language to express the sounds of these Aramaic words. (See: [[rc://*/ta/man/translate/translate-transliterate]])
+27:intro	deu4				0	# Matthew 27 General Notes\n\n## Special concepts in this chapter\n\n### “The curtain of the temple was split in two”\n\nThe curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly, because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important figures of speech in this chapter\n\n### Sarcasm\n\nIn [27:28–29](../27/28.md) the soldiers were insulting Jesus when they put a “scarlet robe” on him, placed a “crown of thorns” on his head, said, “Hail, King of the Jews,” and knelt down in front of him. These actions were symbolic of things that people would do to honor a king, but the soldiers did not really believe that Jesus was a king. By pretending that they thought Jesus was a king, and by putting a “crown of thorns” on Jesus’ head instead of a regular crown, and by spitting on him and “striking him on his head” (See: [27:30](../27/30.md)) the soldiers showed that they did not believe that Jesus was the Son of God. (See: [[rc:///ta/man/translate/figs-irony]] and [[rc:///ta/man/translate/translate-symaction]]) and [[rc://*/tw/dict/bible/other/mock]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Golgotha\n\nThe word “Golgotha” is an Aramaic word. Matthew used Greek letters to express the sound of this Aramaic word so that his readers would know how it sounded, and then he told them it meant “Place of a Skull.” You may also use the letters of your language to express the sound of this Aramaic word. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Eloi, Eloi, lama sabachthani?\n\nThis is an Aramaic phrase. Matthew used Greek letters to express the sound of this Aramaic phrase so that his readers would know how it sounded, and then he told them that it meant “My God, my God, why have you forsaken me?” You may also use the letters of your language to express the sounds of these Aramaic words. (See: [[rc://*/ta/man/translate/translate-transliterate]])
 27:1	qe1s		rc://*/ta/man/translate/writing-newevent	δὲ	1	**Now** here indicates that what follows in this verse and the next verse is a new event that happened right after the time of the events the story has just related. Use the natural form in your language for introducing a new event. Alternate translation: “And then”
 27:1	cm46		rc://*/ta/man/translate/figs-explicit	ὥστε θανατῶσαι αὐτόν	1	Because the Roman authorities did not allow the Jewish leaders to execute people, the Jewish leaders had to convince the Roman authorities to execute people for them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “so as to convince the Roman authorities to put him to death”
 27:1	vz6r		rc://*/ta/man/translate/grammar-connect-logic-goal	ὥστε	1	Here, **so as to** introduces a purpose clause. Use a natural way in your language for introducing a purpose clause. Alternate translation: “so that they could”
diff --git a/tn_NEH.tsv b/tn_NEH.tsv
index 651b7c07fb..71a76f6895 100644
--- a/tn_NEH.tsv
+++ b/tn_NEH.tsv
@@ -1069,7 +1069,7 @@ front:intro	k2y2				0	# Introduction to Nehemiah\n\n## Part 1: General Introduct
 9:5	f1c9		rc://*/ta/man/translate/figs-doublet	עַל־כָּל־בְּרָכָ֖ה וּ⁠תְהִלָּֽה	1	In this context, **blessing** and **praise** mean basically the same thing. If it would be helpful in your language, you could combine these words. Alternate translation: “we can never acknowledge you sufficiently”
 9:6	f1d1		rc://*/ta/man/translate/figs-explicit	אַתָּה־ה֣וּא יְהוָה֮ לְ⁠בַדֶּ⁠ךָ֒	1	At the end of the previous verse, the Levites started speaking to God, but they still meant for the people to hear their words and do what they said. Now the Levites are addressing God directly in prayer. If it would be helpful in your language, you could indicate this with an introductory phrase. Alternate translation: “Then these Levites prayed to God and said, ‘Yahweh, you are the only true God”
 9:6	f1d3		rc://*/ta/man/translate/figs-idiom	אַתָּה־ה֣וּא יְהוָה֮ לְ⁠בַדֶּ⁠ךָ֒	1	This means **you alone are the one** or **you are the only one.** Alternate translation: “You, Yahweh, are the only true God”
-9:6	f1d5		rc://*/ta/man/translate/translate-unknown	הַ⁠שָּׁמַיִם֩ שְׁמֵ֨י הַ⁠שָּׁמַ֜יִם	1	In the ancient Hebrew cosmology, the first phrase likely referred to the sky, which was envisioned as a solid dome above the earth (see the note to [1:9](../01/09.md)). The second phrase likely referred to the realm beyond the sky, which was understood to be the dwelling place of God. Alternate translation: “the sky and everything beyond it”
+9:6	f1d5		rc://*/ta/man/translate/translate-unknown	הַ⁠שָּׁמַיִם֩ שְׁמֵ֨י הַ⁠שָּׁמַ֜יִם	1	In the ancient Hebrew cosmology, the first phrase likely referred to the sky, which was envisioned as a solid dome above the earth (See: the note to [1:9](../01/09.md)). The second phrase likely referred to the realm beyond the sky, which was understood to be the dwelling place of God. Alternate translation: “the sky and everything beyond it”
 9:6	k5l3		rc://*/ta/man/translate/figs-metaphor	וְ⁠כָל־צְבָאָ֗⁠ם	1	**Host** means army. The “host of heaven” is likely a figurative expression for the stars, which seem like a large army in the sky. However, this phrase might refer to heavenly beings which dwell in heaven with God. Alternate translation: “and all the stars”
 9:6	f1d7			וְ⁠אַתָּ֖ה מְחַיֶּ֣ה אֶת־כֻּלָּ֑⁠ם	1	**Them** means everything living on the land and in the seas. Alternate translation: “You give life to all of these creatures” or “you are the one who created all of these living things”
 9:6	f1d9		rc://*/ta/man/translate/figs-metaphor	וּ⁠צְבָ֥א הַ⁠שָּׁמַ֖יִם לְ⁠ךָ֥ מִשְׁתַּחֲוִֽים	1	Earlier in the sentence, the **host of heaven** was a figurative way of describing the stars as if they were an army. Now here, the stars themselves represent the angels of heaven. Alternate translation: “all the angels bow down and worship you”
@@ -1725,7 +1725,7 @@ front:intro	k2y2				0	# Introduction to Nehemiah\n\n## Part 1: General Introduct
 13:4	k1d9		rc://*/ta/man/translate/figs-metaphor	בֵּית־אֱלֹהֵ֑י⁠נוּ	1	As often in this book, Nehemiah speaks of the temple here as the **house of God**, as if it were God’s dwelling place. Alternate translation: “the temple”
 13:5	xi14		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יַּ֨עַשׂ	1	In this context, the conjunction **and** indicates that the sentence it introduces explains the reason for what the previous sentence described, or what made it possible. Alternate translation: “and so” unless you used the word “since” to introduce the last phrase in [13:4](../13/04.md), in which case the connection would already be clear and you would not need to use any connecting phrase here.
 13:5	k1de			ל֜⁠וֹ	1	Verse [13:7](../13/07.md) indicates that **him** refers to Tobiah. If it would be helpful to your readers, you could say that explicitly here. Alternate translation: “he allowed Tobiah to move into a large room in the temple”
-13:5	v2in		rc://*/ta/man/translate/figs-explicit	וְ⁠שָׁ֣ם הָי֪וּ לְ⁠פָנִ֟ים נֹ֠תְנִים אֶת־הַ⁠מִּנְחָ֨ה	1	**They** means the Israelites, and **offerings**, if it is a general term (see next note), means the contributions that they gave to support the priests and Levites, as described in [12:44](../12/44.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “This was the room that the Israelites had previously been using to store the offerings they brought to the temple to support the priests and Levites”
+13:5	v2in		rc://*/ta/man/translate/figs-explicit	וְ⁠שָׁ֣ם הָי֪וּ לְ⁠פָנִ֟ים נֹ֠תְנִים אֶת־הַ⁠מִּנְחָ֨ה	1	**They** means the Israelites, and **offerings**, if it is a general term (See: next note), means the contributions that they gave to support the priests and Levites, as described in [12:44](../12/44.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “This was the room that the Israelites had previously been using to store the offerings they brought to the temple to support the priests and Levites”
 13:5	k1e3			הַ⁠מִּנְחָ֨ה	1	The word **offerings** could be referring generally to all of the contributions that the Israelites brought, which would then be listed in the rest of this verse, or it could be the first specific item on the list, the daily grain offering, as described in [10:33](../10/33.md). Alternate translation: “the offerings they brought” or “the daily grain offering”
 13:5	k1e5		rc://*/ta/man/translate/translate-unknown	הַ⁠לְּבוֹנָ֜ה	1	This term refers to a mixture of fragrant spices that was burned to produce smoke that had a pleasant smell. The law specified a special blend of spices that it said could only be used in the temple by the priests. Alternate translation: “the sacred incense”
 13:5	k1e7		rc://*/ta/man/translate/figs-synecdoche	וְ⁠הַ⁠כֵּלִ֗ים	1	As in [10:39](../10/39.md), here Nehemiah uses one type of equipment that the storerooms would hold, **vessels** or “jars” or “containers,” to refer to all the different types of equipment that the priests and Levites would have used in the temple. Alternate translation: “the temple equipment”
diff --git a/tn_OBA.tsv b/tn_OBA.tsv
index 2c2455056d..dab899323c 100644
--- a/tn_OBA.tsv
+++ b/tn_OBA.tsv
@@ -91,7 +91,7 @@ front:intro	jrz8				0	# Introduction to Obadiah\n\n## Part 1: General Introducti
 1:12	f7lt		rc://*/ta/man/translate/figs-gendernotations	לִ⁠בְנֵֽי־יְהוּדָ֖ה	1	Here, the word **sons** does not refer only to men. It refers to all of the descendants of Jacob’s son Judah, and more broadly to all of the Israelites from a number of the different tribes of Israel who had come to live in the kingdom of Judah at this time. Alternate translation: “over the Israelites”
 1:12	lxg7		rc://*/ta/man/translate/figs-idiom	וְ⁠אַל־תַּגְדֵּ֥ל פִּ֖י⁠ךָ	1	This is an idiom for bragging or mocking. In this context of observing someone else’s misfortune, mocking makes better sense. Alternate translation: “You should not have mocked them”
 1:13	dwn2		rc://*/ta/man/translate/figs-parallelism	בְּ⁠י֣וֹם אֵידָ֔⁠ם & בְּ⁠י֣וֹם אֵיד֑⁠וֹ & בְּ⁠י֥וֹם אֵידֽ⁠וֹ	1	In this poetic style, the same phrase is used at the end of each line to emphasize how terrible the **calamity** was. If this style does not work in your language to communicate an increased emphasis, then you could combine the three occurrences into one and communicate that this was a very bad thing in another way, as in the UST.
-1:13	wg54		rc://*/ta/man/translate/figs-personification	אֵידָ֔⁠ם & אֵיד֑⁠וֹ & אֵידֽ⁠וֹ	1	In the first line of this verse, **their** refers to **my people**. In the second and third lines, God’s people are once again pictured as their ancestor Jacob, and so the singular pronoun **his** is used (see [1:10](../01/10.md)). If this change is confusing in your language, you could avoid the personification and refer to the people with plural pronouns in all three lines.
+1:13	wg54		rc://*/ta/man/translate/figs-personification	אֵידָ֔⁠ם & אֵיד֑⁠וֹ & אֵידֽ⁠וֹ	1	In the first line of this verse, **their** refers to **my people**. In the second and third lines, God’s people are once again pictured as their ancestor Jacob, and so the singular pronoun **his** is used (See: [1:10](../01/10.md)). If this change is confusing in your language, you could avoid the personification and refer to the people with plural pronouns in all three lines.
 1:13	f9q3		rc://*/ta/man/translate/figs-exclamations	גַם־אַתָּ֛ה	1	Yahweh is accusing the people of Edom directly, and he adds this exclamation to emphasize this. This exclamation expresses anger, demands their attention, and also may be a warning that they cannot claim to be innocent. If it is confusing to have this in the middle of another sentence, you could make this a separate sentence ending in an exclamation mark, either before or after the current sentence. Alternate translation: “I am talking to you”
 1:13	crs5		rc://*/ta/man/translate/figs-idiom	אַל־תֵּ֧רֶא	1	In this context, **looked on** is an idiom for “enjoyed looking at.” See how you translated this in [1:12](../01/12.md). Alternate translation: “you should not have gloated”
 1:13	jz38		rc://*/ta/man/translate/figs-you	וְ⁠אַל־תִּשְׁלַ֥חְנָה בְ⁠חֵיל֖⁠וֹ	1	Here, the word translated as **you** is feminine and plural. In the rest of Obadiah, it is masculine and singular. It may be that God is addressing the women specifically here in case they thought that they were not also guilty. So use a feminine plural form here, or mark this in some other way so that it means “you women.”
diff --git a/tn_PHP.tsv b/tn_PHP.tsv
index cafd7de864..8289d35653 100644
--- a/tn_PHP.tsv
+++ b/tn_PHP.tsv
@@ -10,7 +10,7 @@ front:intro	pv9j				0	# Introduction to Philippians\n\n## Part 1: General Introd
 1:3	w8dz		rc://*/ta/man/translate/figs-yousingular	ὑμῶν	1	See how you translated the word **you** in [1:2](../01/02.md). In this letter, every use of the words **you** and **your** is plural and refers to the Philippian believers, except for one use in [4:3](../04/03.md), which has a note to discuss it.
 1:5	bca2			ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον, ἀπὸ τῆς πρώτης ἡμέρας ἄχρι τοῦ νῦν	1	Here, **because** could refer to: (1) the reason that Paul gives thanks to God. Alternate translation: “I give thanks to God because of your partnership in the gospel from the first day until now” (2) the reason for Paul’s joy.
 1:5	fdqe		rc://*/ta/man/translate/figs-yousingular	ὑμῶν	1	Here, the word **your** is plural and refers to the Philippian Christians. In this letter, with one exception, the words “you” and “your” are always plural and always refer to the Philippian Christians. If your language uses different forms to show when “you” and “your” refer to one person and when they refer to more than one person, use the plural form that would be appropriate in your language in this occurrence and all other occurrences of “you” and “your” in this letter, except for in [4:3](../04/03.md). A note will discuss the one exception in [4:3](../04/03.md).
-1:5	yi9l		rc://*/ta/man/translate/figs-explicit	τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον	1	Here, **your fellowship in the gospel** refers to the Philippians’ partnering with Paul in the various things involved in spreading the gospel. This includes gifts of money that they sent to Paul (see [4:15–18](../04/15.md)). If it would be clearer in your language, you could state this more explicitly. Alternate translation: “your participation with me in advancing the gospel” or “your partnership with me in working to spread the good news about Jesus”
+1:5	yi9l		rc://*/ta/man/translate/figs-explicit	τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον	1	Here, **your fellowship in the gospel** refers to the Philippians’ partnering with Paul in the various things involved in spreading the gospel. This includes gifts of money that they sent to Paul (See: [4:15–18](../04/15.md)). If it would be clearer in your language, you could state this more explicitly. Alternate translation: “your participation with me in advancing the gospel” or “your partnership with me in working to spread the good news about Jesus”
 1:5	vi1r		rc://*/ta/man/translate/figs-explicit	ἀπὸ τῆς πρώτης ἡμέρας	1	The phrase **from the first day** refers to the time at which the Philippian believers first believed the gospel that Paul preached to them. This may also have been the first day that Paul preached in Philippi. Alternate translation: “from the time you first heard and believed the gospel that I preached”
 1:5	d8hi		rc://*/ta/man/translate/figs-explicit	ἄχρι τοῦ νῦν	1	The phrase **until now** does not mean that the Philippian believers have now stopped partnering with Paul. Rather, it means that they are still partnering with Paul. Alternate translation: “that we are still sharing now”
 1:6	s1l8		rc://*/ta/man/translate/figs-explicit	πεποιθὼς αὐτὸ τοῦτο	1	The phrase **having been persuaded** indicates a reason that Paul thanks God. If it would be clearer in your language, you could state that explicitly. Alternate translation: “I thank God because I am confident of this very thing”
diff --git a/tn_REV.tsv b/tn_REV.tsv
index 4724a6a972..6ae824b3d1 100644
--- a/tn_REV.tsv
+++ b/tn_REV.tsv
@@ -93,13 +93,13 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 1:19	eupc			ἃ εἶδες, καὶ ἃ εἰσὶν, καὶ ἃ μέλλει γενέσθαι μετὰ ταῦτα	1	Here, **what you have seen, both the things that are and what must happen after these things** refers to the things that Jesus is showing to John throughout this book. These clauses could indicate (1) events in two time periods, present and future. In this case, the tense of **have seen** is from the perspective of John when he is writing. He cannot write something until he has seen it. Alternate translation: “what you see, that is, the things that exist now, and what must happen afterwards” or (2) events in three time periods, past, present, and future. Alternate translation: “what you have seen, what is, and what must happen afterwards”
 1:20	ttic		rc://*/ta/man/translate/figs-ellipsis	τὸ μυστήριον τῶν ἑπτὰ ἀστέρων, οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς	1	This sentence leaves out some of the words that in many languages a sentence would need in order to be complete. You can supply these words if it would be helpful in your language. Alternate translation: “I will explain the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands”
 1:20	eek9		rc://*/ta/man/translate/figs-explicit	ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν	1	Here, **the angels of the seven churches** could refer to: (1) heavenly angels who protect the seven churches, or (2) human messengers who are sent to the seven churches. In the second case, **the angels** could either be human representatives who lead among each of the seven churches or, alternatively, the actual messengers who went from John bearing the book of Revelation to the seven churches mentioned in [1:11](../01/11.md). The translator should use a word here that can allow for both interpretations, if possible. Alternate translation: “the seven messengers of the seven churches”
-2:intro	zps2				0	# Revelation 2 General Notes\n\n## Structure and formatting\n\n- The Letter to Ephesus (2:1-7)\n\n- The Letter to Smyrna (2:8-11)\n\n- The Letter to Pergamum (2:12-17)\n\n- The Letter to Thyatira (2:18-29)\n\nYou may wish to set each letter apart so that your readers can easily see that these are separate letters. You could, for example, put a blank line between these letters in your translation.\n\nSome 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 words in verse 27.\n\n## Special concepts in this chapter\n\n### The personal knowledge that Jesus expresses about the churches\n\nAt times, Jesus uses the phrase **I know** to express his personal familiarity with and knowledge of some of the seven churches. The phrase **I know** is an idiom for expressing knowledge of the present situation and the types of circumstances that the Christians experienced in these churches. The idiomatic expression **I know** indicates an assurance that Jesus understands the current conditions or circumstances in which the Christians were living. Although usually positive in a tone of assurance (see Revelation 2:2,9,13,19; 3:8), the phrase **I know** sometimes expresses a critical or negative assessment that Jesus makes (see Revelation 3:1,15). Thus, the expression **I know** affirms more than simply a knowledge of circumstances on the part of Jesus. The phrase also asserts a claim to be in a position to make a valid judgment as an impartial arbiter who might be critical at times. Therefore, the translator may wish to provide a textual note that explains the phrase **I know** as meaning something more than simply the awareness that Jesus has of the current religious, social, and moral conditions of the Christians whom Jesus addresses. Alternate translation: “I am aware of the fact that” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### The use of the second-person singular to refer to a plural group of people\n\nThe second-person verbs and pronouns in the letters to the seven churches are often singular in number, but they are plural in reference. Technically, every message to each of the seven churches is addressed to an individual **angel**, so that one would naturally expect singular references. However, these verbs and pronouns are plural in their implied references to the believers in the churches Jesus is addressing. If the singular form would not be natural in your language in such a context, you could use plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])\n\n### Balaam, Balak, and Jezebel\n\nIn two of these letters, Jesus refers to people whose stories are told in the Old Testament: Balaam, Balak, and Jezebel. These were all people who tried to harm the Israelites by cursing them or by making them want to stop obeying God.\n\n### Nicolaitans\n\n## Important figures of speech in this chapter\n\n### “Let the one who has an ear hear”\n\nJesus is emphasizing that what he has just said is important and may take some effort to understand and put into practice. Here, the phrase **has an ear** represents the willingness to understand and obey, by association with the part of the body by which his listeners would have been receiving his teaching. In your translation, you may use a phrase such as, “Let the one who is willing to listen, listen,” or, “The one who is willing to understand, let him understand and obey” (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\nSince Jesus is speaking directly to his audience, you may prefer to use the second person here. In your translation, you may use a phrase such as, “If you are willing to listen, then listen,” or, “If you are willing to understand, then understand” (See: [[rc://*/ta/man/translate/figs-123person]])\n\n### “what the Spirit says to the churches”\n\nHere, **the Spirit** most likely refers to God’s Spirit, that is, the Holy Spirit of God’s triune nature, in contrast to the spirit of the author as in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter to the seven churches.\n\n## Other possible translation difficulties in this chapter\n\n### “the angel of the church”\n\nThe word **angel** here can also mean “messenger” or “representative.” This might refer to a messenger or a representative leader of the church. You should translate **angel** in the introduction to these letters the same way you translated it in [1:20](../rev/01/20.md).\n\n### “The one … says these things”\n\nJesus uses these words to introduce his messages to the churches. He is speaking of himself as if he were speaking of another person. If this would not be natural in your language, you could use the first person in your translation. For example, in 2:1, “I, Jesus, who hold the seven stars in my right hand and walk in the midst of the seven golden lampstands, say these things.”\n\n### “the one who conquers”\n\nThe expression **the one who conquers** occurs at the end of each of the seven letters. It also occurs in 12:11 and 21:7. It refers to anyone who is victorious by overcoming difficulties in the Christian life. In the original context of the letter, it seems to refer especially to those who refuse to worship idols, even at the risk of persecution and death. This expression compares the Christian life to a military battle in which the Christian overcomes the forces of evil. In your translation, you may wish to use an expression such as “the one who wins the victory” or “the one who overcomes.” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\nThe expression **the one who conquers** is not specific to any one person, but can be applied to people in general or to a group of people. If the generic noun phrase would not be natural in your language, you could use an indefinite expression or a plural group reference. Alternate translation: “anyone who wins the victory” or “those who win the victory” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
+2:intro	zps2				0	# Revelation 2 General Notes\n\n## Structure and formatting\n\n- The Letter to Ephesus (2:1-7)\n\n- The Letter to Smyrna (2:8-11)\n\n- The Letter to Pergamum (2:12-17)\n\n- The Letter to Thyatira (2:18-29)\n\nYou may wish to set each letter apart so that your readers can easily see that these are separate letters. You could, for example, put a blank line between these letters in your translation.\n\nSome 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 words in verse 27.\n\n## Special concepts in this chapter\n\n### The personal knowledge that Jesus expresses about the churches\n\nAt times, Jesus uses the phrase **I know** to express his personal familiarity with and knowledge of some of the seven churches. The phrase **I know** is an idiom for expressing knowledge of the present situation and the types of circumstances that the Christians experienced in these churches. The idiomatic expression **I know** indicates an assurance that Jesus understands the current conditions or circumstances in which the Christians were living. Although usually positive in a tone of assurance (See: Revelation 2:2,9,13,19; 3:8), the phrase **I know** sometimes expresses a critical or negative assessment that Jesus makes (See: Revelation 3:1,15). Thus, the expression **I know** affirms more than simply a knowledge of circumstances on the part of Jesus. The phrase also asserts a claim to be in a position to make a valid judgment as an impartial arbiter who might be critical at times. Therefore, the translator may wish to provide a textual note that explains the phrase **I know** as meaning something more than simply the awareness that Jesus has of the current religious, social, and moral conditions of the Christians whom Jesus addresses. Alternate translation: “I am aware of the fact that” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### The use of the second-person singular to refer to a plural group of people\n\nThe second-person verbs and pronouns in the letters to the seven churches are often singular in number, but they are plural in reference. Technically, every message to each of the seven churches is addressed to an individual **angel**, so that one would naturally expect singular references. However, these verbs and pronouns are plural in their implied references to the believers in the churches Jesus is addressing. If the singular form would not be natural in your language in such a context, you could use plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])\n\n### Balaam, Balak, and Jezebel\n\nIn two of these letters, Jesus refers to people whose stories are told in the Old Testament: Balaam, Balak, and Jezebel. These were all people who tried to harm the Israelites by cursing them or by making them want to stop obeying God.\n\n### Nicolaitans\n\n## Important figures of speech in this chapter\n\n### “Let the one who has an ear hear”\n\nJesus is emphasizing that what he has just said is important and may take some effort to understand and put into practice. Here, the phrase **has an ear** represents the willingness to understand and obey, by association with the part of the body by which his listeners would have been receiving his teaching. In your translation, you may use a phrase such as, “Let the one who is willing to listen, listen,” or, “The one who is willing to understand, let him understand and obey” (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\nSince Jesus is speaking directly to his audience, you may prefer to use the second person here. In your translation, you may use a phrase such as, “If you are willing to listen, then listen,” or, “If you are willing to understand, then understand” (See: [[rc://*/ta/man/translate/figs-123person]])\n\n### “what the Spirit says to the churches”\n\nHere, **the Spirit** most likely refers to God’s Spirit, that is, the Holy Spirit of God’s triune nature, in contrast to the spirit of the author as in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter to the seven churches.\n\n## Other possible translation difficulties in this chapter\n\n### “the angel of the church”\n\nThe word **angel** here can also mean “messenger” or “representative.” This might refer to a messenger or a representative leader of the church. You should translate **angel** in the introduction to these letters the same way you translated it in [1:20](../rev/01/20.md).\n\n### “The one … says these things”\n\nJesus uses these words to introduce his messages to the churches. He is speaking of himself as if he were speaking of another person. If this would not be natural in your language, you could use the first person in your translation. For example, in 2:1, “I, Jesus, who hold the seven stars in my right hand and walk in the midst of the seven golden lampstands, say these things.”\n\n### “the one who conquers”\n\nThe expression **the one who conquers** occurs at the end of each of the seven letters. It also occurs in 12:11 and 21:7. It refers to anyone who is victorious by overcoming difficulties in the Christian life. In the original context of the letter, it seems to refer especially to those who refuse to worship idols, even at the risk of persecution and death. This expression compares the Christian life to a military battle in which the Christian overcomes the forces of evil. In your translation, you may wish to use an expression such as “the one who wins the victory” or “the one who overcomes.” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\nThe expression **the one who conquers** is not specific to any one person, but can be applied to people in general or to a group of people. If the generic noun phrase would not be natural in your language, you could use an indefinite expression or a plural group reference. Alternate translation: “anyone who wins the victory” or “those who win the victory” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
 2:1	mn8x		rc://*/ta/man/translate/translate-names	Ἐφέσῳ 	1	Ephesus
 2:1	kq5r		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	Here, **the angel** could refer to: (1) a heavenly angel who protects the church in Ephesus, or (2) a human messenger who is sent to the church in Ephesus as a representative leader. In this case, **the angel** could either be a representative leader of the church in Ephesus or the actual messenger who went from John bearing the book of Revelation to the church in Ephesus. See how you translated **angel** in [1:20](../01/20.md).
 2:1	mz7l		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	Here, **says these things** indicates that the words that come after this phrase are a direct quotation. Use a phrase that makes this clear in your language. Alternate translation: “says this message” or “says the following words”
 2:1	q1ck		rc://*/ta/man/translate/writing-pronouns	ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν	1	Here, the implied subject of the two clauses is Jesus Christ. Jesus is the assumed subject from the context established in the previous chapter. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “Jesus Christ, the one who holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands”
 2:1	ugs3		rc://*/ta/man/translate/writing-symlanguage	τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν	1	The **golden lampstands** are symbols that represent the seven churches, or seven assemblies of believers. See how you translated **lampstands** in [1:12](../01/12.md).
-2:2	mm3q		rc://*/ta/man/translate/figs-idiom	οἶδα	1	For the expression **I know** that occurs often in chapters two and three of the book of Revelation (see Revelation 2:2,9,13,19; 3:1,8,15), please see the explanatory note for **I know** in the chapter 2 introduction. Alternate translation: “I am aware of the fact that”
+2:2	mm3q		rc://*/ta/man/translate/figs-idiom	οἶδα	1	For the expression **I know** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:2,9,13,19; 3:1,8,15), please see the explanatory note for **I know** in the chapter 2 introduction. Alternate translation: “I am aware of the fact that”
 2:2	jg1u		rc://*/ta/man/translate/figs-abstractnouns	τὸν κόπον	1	If your language would not use an abstract noun for the idea of **labor**, you can express it with the verb “to work.” Alternate translation: “that you have laboured very hard” or “that you have worked very hard”
 2:2	iwe7		rc://*/ta/man/translate/figs-abstractnouns	τὴν ὑπομονήν	1	If your language would not use an abstract noun for the idea of **endurance**, you can express it with the verb “endure.” Alternate translation: “that you have patiently endured”
 2:2	l6mv		rc://*/ta/man/translate/figs-youcrowd	τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς; καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς	1	See the discussion in the General Notes to this chapter of the use of the second-person singular to refer to a plural group of people. It may be more natural in your language to use the plural form of second-person pronouns and verbs in a context such as this.
@@ -119,9 +119,9 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 2:6	cvi5		rc://*/ta/man/translate/translate-names	τῶν Νικολαϊτῶν	1	The **Nicolaitans** were people who followed the teachings or practices of a man named Nicolaus. The translator should not attempt to specify the actual teachings or practices of the **Nicolaitans** since there is no certainty about what Nicolaus taught or practiced.
 2:7	s3qg		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	Jesus is emphasizing that what he has just said is important and may take some effort to understand and put into practice. Here, the phrase **has an ear** presents a metonym for the willingness to understand and obey by association with the part of the body by which his listeners would have been receiving his teaching. Alternate translation: “Let the one who is willing to listen, listen to” or “The one who is willing to understand, let him understand and obey”
 2:7	tidg		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	Since Jesus is speaking directly to his audience, you may prefer to use the second person here. Alternate translation: “If you are willing to listen, then listen to” or “If you are willing to understand, then understand”
-2:7	zln0		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (see Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
-2:7	wzg1		rc://*/ta/man/translate/figs-metaphor	τῷ νικῶντι	1	The expression **To the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life (see Revelation 2:7, 11, 17, 26; 3:5, 12, 21). The expression represents a metaphor comparing the Christian life to a military battle, in which the Christian overcomes the forces of evil and any difficult obstacles in warfare. Alternate translation: “To the one who wins the victory” or “To the one who overcomes the obstacles”
-2:7	t84w		rc://*/ta/man/translate/figs-genericnoun	τῷ νικῶντι	1	The expression **To the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life. The generic noun phrase **the one who conquers** occurs in Revelation chapters two and three often (see Revelation 2:7, 11, 17, 26; 3:5, 12, 21). The expression is not specific to any one person, but can be applied to a plural entity or group of people. If the generic noun phrase would not be natural in your language, use a more natural phrase such as turning the singular word into a plural group reference.
+2:7	zln0		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
+2:7	wzg1		rc://*/ta/man/translate/figs-metaphor	τῷ νικῶντι	1	The expression **To the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21). The expression represents a metaphor comparing the Christian life to a military battle, in which the Christian overcomes the forces of evil and any difficult obstacles in warfare. Alternate translation: “To the one who wins the victory” or “To the one who overcomes the obstacles”
+2:7	t84w		rc://*/ta/man/translate/figs-genericnoun	τῷ νικῶντι	1	The expression **To the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life. The generic noun phrase **the one who conquers** occurs in Revelation chapters two and three often (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21). The expression is not specific to any one person, but can be applied to a plural entity or group of people. If the generic noun phrase would not be natural in your language, use a more natural phrase such as turning the singular word into a plural group reference.
 2:7	ng2d		rc://*/ta/man/translate/figs-possession	ἐκ τοῦ ξύλου τῆς ζωῆς	1	John is using a possessive form to characterize this **tree** as giving **life**. The imagery recalls the reference in Genesis 3:22 to **the tree of life** in the Garden of Eden. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “from the tree that grants life”
 2:7	rmf5		rc://*/ta/man/translate/translate-transliterate	τῷ Παραδείσῳ τοῦ Θεοῦ	1	Here, **paradise** is a Greek transliteration of a Persian word that describes a pleasure garden and zoo that Persian monarchs built at their residences. However, in the Bible **paradise** becomes a symbol for heaven. The symbolism for heaven might be seen in Luke 23:43 and 2 Corinthians 12:4, which both show that **paradise** is a name for the abode of God. Thus, **paradise** represents the eternal and permanent home of believers in Jesus Christ in the new heavens and the new earth of the future. Alternate translation: “the eternal home that God has provided”
 2:8	is3w		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Σμύρνῃ ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Smyrna**. **Smyrna** is the name of one of the seven churches, or seven assemblies of believers, which existed in southwestern Asia Minor when John wrote the book of Revelation. See how you translated this in [1:11](../01/11.md).
@@ -137,7 +137,7 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 2:9	f6bp		rc://*/ta/man/translate/figs-abstractnouns	τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς	1	If your language would not use an abstract noun for the idea of **slander**, you can express it as a verb. Alternate translation: “how people have slandered you—those who say they are Jews” or “how people have said terrible things about you—those who say they are Jews”
 2:9	qf9p		rc://*/ta/man/translate/figs-irony	καὶ οὐκ εἰσίν	1	Here, **but they are not** is irony in the sense of the fact that Jesus does not intend to say that the people are not literal Jews. Jesus actually means that these people are indeed Jews, although they do not behave in a manner that agrees with their ethnic identification. Jews should behave as if they were God’s people, but these people mentioned here do not act as if they were actually God’s chosen race. Alternate translation: “but they are not real Jews”
 2:9	a4yu		rc://*/ta/man/translate/figs-metaphor	συναγωγὴ τοῦ Σατανᾶ	1	Here, **a synagogue of Satan** is a metaphor describing the Jewish people in Smyrna who were slandering the Christians in the local church. The metaphor uses the imagery of the **synagogue**, which was a place where Jews gathered together for both worship and for learning. However, the Jews described in this verse gather together to slander the Christians of Smyrna. Therefore, these Jews actually gather and serve **Satan** as a **synagogue** in a certain sense.
-2:9	hv3o		rc://*/ta/man/translate/figs-possession	συναγωγὴ τοῦ Σατανᾶ	1	Here, **a synagogue of Satan** signifies a synagogue that serves Satan in some metaphorical sense (see previous note). The phrase uses the possessive form to describe the fact that the synagogue of Jews serves Satan. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “a synagogue that follows Satan”
+2:9	hv3o		rc://*/ta/man/translate/figs-possession	συναγωγὴ τοῦ Σατανᾶ	1	Here, **a synagogue of Satan** signifies a synagogue that serves Satan in some metaphorical sense (See: previous note). The phrase uses the possessive form to describe the fact that the synagogue of Jews serves Satan. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “a synagogue that follows Satan”
 2:10	r472		rc://*/ta/man/translate/figs-metonymy	μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν, ἵνα πειρασθῆτε	1	People were about to take some of the Christians in Smyrna and throw them into prison and even kill some of them. John does not say who these people were. But he does speak of them harming the Christians as if Satan himself were harming them. Alternate translation: “People under the devil’s influence are about to throw some of you into prison”
 2:10	agx4		rc://*/ta/man/translate/figs-idiom	μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν, ἵνα πειρασθῆτε	1	Here, **to throw** is a idiomatic expression for putting someone into prison or jail. The enemies of the Christians will test them, not God himself. Translators should avoid making the impression to their readers that God is in league with Satan as an author of evil or temptation. Alternate translation: “the devil will soon cause others to put some of you in prison”
 2:10	tlvz		rc://*/ta/man/translate/figs-youcrowd	ἐξ ὑμῶν	1	See how you translated the second person pronouns and references in [2:2](../02/02.md).
@@ -146,9 +146,9 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 2:10	zhj8		rc://*/ta/man/translate/figs-possession	τὸν στέφανον τῆς ζωῆς	1	Here, **the crown of life** refers as a metaphor to the reward of eternal life itself. Jesus is using a possessive form to describe the crown or the wreath as the prize of life itself. Eternal life is the reward in the metaphor of a crown. Alternate translation: “life as your crown” or “life as your wreath”
 2:11	g7zq		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
 2:11	dc3n		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
-2:11	y88p		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (see Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
-2:11	s9d2		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (see Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers” or “All who conquer”
-2:11	q6w2		rc://*/ta/man/translate/figs-euphemism	οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου	1	Here, the clause **will certainly not be hurt** is a euphemism for experiencing the second death in actuality. The literal meaning of the clause gives the sense of mistreating or injuring someone. However, in this case, the euphemism represents the greater danger of a second, spiritual death (see next note). Alternate translation: “will not experience the second death” or “will not die the second death”
+2:11	y88p		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
+2:11	s9d2		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers” or “All who conquer”
+2:11	q6w2		rc://*/ta/man/translate/figs-euphemism	οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου	1	Here, the clause **will certainly not be hurt** is a euphemism for experiencing the second death in actuality. The literal meaning of the clause gives the sense of mistreating or injuring someone. However, in this case, the euphemism represents the greater danger of a second, spiritual death (See: next note). Alternate translation: “will not experience the second death” or “will not die the second death”
 2:11	r457		rc://*/ta/man/translate/figs-doublenegatives	οὐ μὴ	1	As the General Introduction to Revelation discusses, John frequently uses a double negative for emphasis that the ULT translates with the expression “certainly not,” as in this case. The second negative does not cancel the first to create a positive meaning. If for emphasis your language uses double negatives that do not cancel one another, it would be appropriate to use that construction here and in similar places throughout the book.
 2:11	ayw1		rc://*/ta/man/translate/figs-metaphor	ἐκ τοῦ θανάτου τοῦ δευτέρου	1	Here, **by the second death** is a metaphor that describes the spiritual or eternal transition from normal life that occurs after the first natural death that people suffer at the end of life. The phrase **second death** is further described and defined in Revelation 20:6,14: 21:8. The translator should translate the phrase **the second death** literally and also give an explanatory note with references to Revelation 20:6,14; 21:8. Alternate translation: “by the eternal death” or “by the spiritual death”
 2:12	ll17		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Περγάμῳ ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Pergamum**. **Pergamum** is the name of one of the seven churches, or seven assemblies of believers, that existed in southwestern Asia Minor when John wrote the book of Revelation. See how you translated this in [1:11](../01/11.md).
@@ -178,14 +178,14 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 2:16	f8dy		rc://*/ta/man/translate/figs-ellipsis	εἰ δὲ μή	1	If it would be clearer in your language, you could supply the verb from the previous phrase. Alternate translation: “If you do not repent, I”
 2:16	qict		rc://*/ta/man/translate/figs-metaphor	ἔρχομαί	1	See how you translated this word in [2:5](../02/05.md). Alternate translation: “I will punish”
 2:16	fd6u		rc://*/ta/man/translate/figs-metaphor	πολεμήσω	1	Here, **will wage war** expresses a metaphor for judgment that utilizes the imagery of a sword coming from the mouth of Jesus. The translator may wish to maintain a fairly literal rendition in order to allow the metaphor to work with the sword imagery in this verse and from the prior verses of [1:16](../01/16.md) and [2:12](../02/12.md). Alternate translation: “I will punish”
-2:16	j52q		rc://*/ta/man/translate/writing-symlanguage	ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου	1	This refers to the **sword** in [1:16](../01/16.md) and [2:12](../02/12.md). Although symbols in apocalyptic language are not normally to be replaced with the item they represent, translators may choose whether or not to show that this is a symbol that represents the words that Jesus speaks (see the UST). This symbol indicates that Jesus will defeat his enemies by giving a simple command. Alternate translation: “with the sword that is my mouth”
+2:16	j52q		rc://*/ta/man/translate/writing-symlanguage	ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου	1	This refers to the **sword** in [1:16](../01/16.md) and [2:12](../02/12.md). Although symbols in apocalyptic language are not normally to be replaced with the item they represent, translators may choose whether or not to show that this is a symbol that represents the words that Jesus speaks (See: the UST). This symbol indicates that Jesus will defeat his enemies by giving a simple command. Alternate translation: “with the sword that is my mouth”
 2:17	lm1j		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
 2:17	m867		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
-2:17	unnj		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (see Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
-2:17	i61b		rc://*/ta/man/translate/figs-genericnoun	τῷ νικῶντι	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (see Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “anyone who conquers” or “all who conquer”
-2:17	ngjb		rc://*/ta/man/translate/figs-activepassive	τοῦ μάννα τοῦ κεκρυμμένου	1	If your language does not use the passive form in this way for the word **hidden manna**, you could express the idea in active form or in another way that is natural in your language. Jesus uses the passive form here to focus on what is hidden rather than the person who does the hiding. If you must state who does the hiding, you could use an indefinite subject or Jesus himself (see the UST). Alternate translation: “manna that I have hidden”
+2:17	unnj		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
+2:17	i61b		rc://*/ta/man/translate/figs-genericnoun	τῷ νικῶντι	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “anyone who conquers” or “all who conquer”
+2:17	ngjb		rc://*/ta/man/translate/figs-activepassive	τοῦ μάννα τοῦ κεκρυμμένου	1	If your language does not use the passive form in this way for the word **hidden manna**, you could express the idea in active form or in another way that is natural in your language. Jesus uses the passive form here to focus on what is hidden rather than the person who does the hiding. If you must state who does the hiding, you could use an indefinite subject or Jesus himself (See: the UST). Alternate translation: “manna that I have hidden”
 2:17	yeqt		rc://*/ta/man/translate/translate-unknown	ψῆφον λευκήν	1	Here, **a white stone** could signify a variety of different interpretive options which relate to the social context of Pergamum when John wrote the book of Revelation. The translator should not choose any interpretation over another in this case, but simply maintain a fairly literal translation of the phrase **a white stone**. Hence, this note would suggest that the translator should not attempt to render **a white stone** in any way that seeks to be culturally relevant, since commentators are not exactly sure what the phrase signifies in the original context here
-2:17	l59r		rc://*/ta/man/translate/figs-activepassive	ὄνομα καινὸν γεγραμμένον	1	Here, **a new name written** could mean the name of Jesus, the name of God, or else, more likely, the new name of the person who conquers. The translator should not choose any interpretation over another in this case, but simply maintain a fairly literal translation of the phrase **a new name written**. If your language does not use the passive form in this way for the word **written**, you could express the idea in active form or in another way that is natural in your language. Jesus uses the passive form here to focus on what is written rather than the person who does the writing. If you must state who does the writing, you could use an indefinite subject or Jesus himself (see the UST). Alternate translation: “a new name that I have written”
+2:17	l59r		rc://*/ta/man/translate/figs-activepassive	ὄνομα καινὸν γεγραμμένον	1	Here, **a new name written** could mean the name of Jesus, the name of God, or else, more likely, the new name of the person who conquers. The translator should not choose any interpretation over another in this case, but simply maintain a fairly literal translation of the phrase **a new name written**. If your language does not use the passive form in this way for the word **written**, you could express the idea in active form or in another way that is natural in your language. Jesus uses the passive form here to focus on what is written rather than the person who does the writing. If you must state who does the writing, you could use an indefinite subject or Jesus himself (See: the UST). Alternate translation: “a new name that I have written”
 2:18	b83m		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Θυατείροις ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Thyatira**. **Thyatira** is the name of one of the seven churches, or seven assemblies of believers, that existed in southwestern Asia Minor when John wrote the book of Revelation. See how you translated this in [1:11](../01/11.md).
 2:18	nd4m		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	See how you translated **angel** in [1:20](../01/20.md).
 2:18	j3xp		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	See how you translated the phrase **says these things** in [2:1](../02/01.md).
@@ -218,7 +218,7 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 2:24	ikkh		rc://*/ta/man/translate/grammar-connect-exceptions	οὐ βάλλω ἐφ’ ὑμᾶς ἄλλο βάρος	1	Here, **other** refers to the phrase “what you have” in the next verse. In other words, Jesus is saying that he will not give these people any additional command beyond what they already have from him. If this is confusing or if it would appear in your language that Jesus was making a statement here and then contradicting it in the next verse, you could connect these ideas in a different way. If you do this, you will need to delete the word “However” in the next verse. Alternate translation: “the only burden I will put on you is this:” or “I will only burden you with obeying what I have already commanded you”
 2:25	tfzk		rc://*/ta/man/translate/figs-explicit	πλὴν ὃ ἔχετε	1	Here, **what you have** refers to the commands that Jesus has already given to the believers in Thyatira. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the commands that I have already given to you”
 2:25	vgxm		rc://*/ta/man/translate/figs-idiom	κρατήσατε	1	See how you translated the verb to **hold on tightly to** in [2:13](../02/13.md).
-2:26	z5xi		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (see Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction.
+2:26	z5xi		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction.
 2:26	aiws		rc://*/ta/man/translate/figs-idiom	τηρῶν	1	See how you translated this word in [1:3](../01/03.md).
 2:26	v2e0		rc://*/ta/man/translate/figs-possession	τὰ ἔργα μου	1	Here, **my works** does not refer to the things that Jesus does, but rather, it refers to the things he orders his disciples to do. If it would be helpful in your language, you could express this meaning explicitly. Alternate translation: “the works that I give to you” or “the works that I require of you”
 2:27	c9gu		rc://*/ta/man/translate/figs-quotemarks	καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται	1	This entire verse is a loose citation or paraphrase of Psalm 2:8-9 in the Old Testament. The passage of Psalm 2:8-9 describes God promising to give the king of Israel authority over the entire world and its peoples. However, Jesus applies the passage of Psalm 2:8-9 here to those to whom he gives authority over all peoples and nations. It may be helpful to your readers to indicate that verse 2:27 is a quotation by setting off all of the words with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation.
@@ -230,8 +230,8 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 2:28	g5iy		rc://*/ta/man/translate/writing-symlanguage	τὸν ἀστέρα τὸν πρωϊνόν	1	Here, **the morning star** represents a **star** that appears just before dawn and early in the **morning**. It was a symbol of victory since the context suggests that those who are victorious with Jesus will rule with the authority of Jesus as victors. There is much debate as to what the symbol of **the morning star** means or signifies for the believer that is victorious with Jesus. This symbol could mean: (1) Lucifer or Satan, (2) the resurrection of a believer, (3) the King of Babylon, (4) the planet Venus as a symbol of victory, (5) the eternal life of the righteous, (6) the Holy Spirit, (7) Jesus Christ Himself, or (8) a symbolic image that represents the future rule of the believers and the righteous in the kingdom of Jesus.
 2:29	ilk8		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
 2:29	ikm8		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
-2:29	y6m4		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (see Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
-3:intro	q1l9				0	# Revelation 3 General Notes\n\n## Structure and formatting\n\n- The Letter to Sardis (3:1-6)\n\n- The Letter to Philadelphia (3:7-13)\n\n- The Letter to Laodicea (3:14-22)\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 verse 7.\n\n## Special concepts in this chapter\n\n### The personal knowledge that Jesus expresses about the churches\n\nSee the discussion of the phrase **I know** in the General Notes to chapter 2.n\n### The use of the second person singular to refer to a plural group of people\n\nSee the discussion of this usage in the General Notes to chapter 2.n\n### Seven spirits of God\n\nThese spirits are the seven spirits of [1:4](../rev/01/04.md).\n\n### Seven stars\n\nThese stars are the seven stars of [1:20](../rev/01/20.md).\n\n## Important figures of speech in this chapter\n\n### Look, I am standing at the door and am knocking\n\nJesus speaks of his desire to have the Christians in Laodicea obey him as if he were a man asking people in a house to allow him to enter and eat with them ([3:20](../rev/03/20.md)). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “Let the one who has an ear hear”\n\nJesus is emphasizing that what he has just said is important and may take some effort to understand and put into practice. Here, the phrase **has an ear** presents a metonym for the willingness to understand and obey by association with the part of the body in which his listeners would have been receiving his teaching. Alternate translation: “Let the one who is willing to listen, listen to” or “The one who is willing to understand, let him understand and obey” (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\nSince Jesus is speaking directly to his audience, you may prefer to use the second person here. Alternate translation: “If you are willing to listen, then listen to” or “If you are willing to understand, then understand” (See: [[rc://*/ta/man/translate/figs-123person]])\n\n### “what the Spirit says to the churches”\n\nHere, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (see Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note. (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n## Other possible translation difficulties in this chapter\n\n### “The angel of the church”\n\nThe word **angel** here can also mean “messenger” or “representative.” This might refer to the messenger or a representative leader of the church. See how you translated **angel** in [1:20](../rev/01/20.md).\n\n### “Says these things”\n\nThe verses with the phrase **says these things** can be difficult to translate. They do not make complete sentences. You may need to add “These are” to the beginning of these sentences. Jesus uses these words to speak of himself as if he were speaking of another person. Your language may not allow people to speak of themselves as if they were speaking of other people. Jesus began speaking in [1:17](../rev/01/17.md). He continues to speak through the end of Chapter 3. The phrase **says these things** indicates that the words that come after this expression are a direct quotation. Use a phrase that makes this clear in your language. Alternate translation: “says this message” or “says the following words” (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### “the one who conquers”\n\nThe expression **the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life (see Revelation 2:7, 11, 17, 26; 3:5, 12, 21). The expression represents a metaphor comparing the Christian life to a military battle, in which the Christian overcomes the forces of evil and any difficult obstacles in warfare. Alternate translation: “the one who wins the victory” or “the one who overcomes” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\nThe expression **the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life. The generic noun phrase **the one who conquers** occurs in Revelation chapters two and three often (see Revelation 2:7, 11, 17, 26; 3:5, 12, 21). The expression is not specific to any one person, but can be applied to a plural entity or group of people. If the generic noun phrase would not be natural in your language, use a more natural phrase such as turning the singular word into a plural group reference. Alternate translation: “anyone who has the victory” or “those who have the victory” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
+2:29	y6m4		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
+3:intro	q1l9				0	# Revelation 3 General Notes\n\n## Structure and formatting\n\n- The Letter to Sardis (3:1-6)\n\n- The Letter to Philadelphia (3:7-13)\n\n- The Letter to Laodicea (3:14-22)\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 verse 7.\n\n## Special concepts in this chapter\n\n### The personal knowledge that Jesus expresses about the churches\n\nSee the discussion of the phrase **I know** in the General Notes to chapter 2.n\n### The use of the second person singular to refer to a plural group of people\n\nSee the discussion of this usage in the General Notes to chapter 2.n\n### Seven spirits of God\n\nThese spirits are the seven spirits of [1:4](../rev/01/04.md).\n\n### Seven stars\n\nThese stars are the seven stars of [1:20](../rev/01/20.md).\n\n## Important figures of speech in this chapter\n\n### Look, I am standing at the door and am knocking\n\nJesus speaks of his desire to have the Christians in Laodicea obey him as if he were a man asking people in a house to allow him to enter and eat with them ([3:20](../rev/03/20.md)). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “Let the one who has an ear hear”\n\nJesus is emphasizing that what he has just said is important and may take some effort to understand and put into practice. Here, the phrase **has an ear** presents a metonym for the willingness to understand and obey by association with the part of the body in which his listeners would have been receiving his teaching. Alternate translation: “Let the one who is willing to listen, listen to” or “The one who is willing to understand, let him understand and obey” (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\nSince Jesus is speaking directly to his audience, you may prefer to use the second person here. Alternate translation: “If you are willing to listen, then listen to” or “If you are willing to understand, then understand” (See: [[rc://*/ta/man/translate/figs-123person]])\n\n### “what the Spirit says to the churches”\n\nHere, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note. (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n## Other possible translation difficulties in this chapter\n\n### “The angel of the church”\n\nThe word **angel** here can also mean “messenger” or “representative.” This might refer to the messenger or a representative leader of the church. See how you translated **angel** in [1:20](../rev/01/20.md).\n\n### “Says these things”\n\nThe verses with the phrase **says these things** can be difficult to translate. They do not make complete sentences. You may need to add “These are” to the beginning of these sentences. Jesus uses these words to speak of himself as if he were speaking of another person. Your language may not allow people to speak of themselves as if they were speaking of other people. Jesus began speaking in [1:17](../rev/01/17.md). He continues to speak through the end of Chapter 3. The phrase **says these things** indicates that the words that come after this expression are a direct quotation. Use a phrase that makes this clear in your language. Alternate translation: “says this message” or “says the following words” (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### “the one who conquers”\n\nThe expression **the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21). The expression represents a metaphor comparing the Christian life to a military battle, in which the Christian overcomes the forces of evil and any difficult obstacles in warfare. Alternate translation: “the one who wins the victory” or “the one who overcomes” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\nThe expression **the one who conquers** refers to anyone who is victorious by overcoming difficulties in the Christian life. The generic noun phrase **the one who conquers** occurs in Revelation chapters two and three often (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21). The expression is not specific to any one person, but can be applied to a plural entity or group of people. If the generic noun phrase would not be natural in your language, use a more natural phrase such as turning the singular word into a plural group reference. Alternate translation: “anyone who has the victory” or “those who have the victory” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
 3:1	k6b7		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Σάρδεσιν ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Sardis**. **Sardis** is the name of one of the seven churches, or seven assemblies of believers, which existed in southwestern Asia Minor when John wrote the book of Revelation. See how you translated this in [1:11](../01/11.md).
 3:1	u1zs		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	See how you translated **angel** in [1:20](../01/20.md).
 3:1	ouys		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	See how you translated the phrase **says these things** in [2:1](../02/01.md).
@@ -253,7 +253,7 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 3:4	x2if		rc://*/ta/man/translate/figs-explicit	οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν	1	Here, Jesus describes sins in a believer’s life as if they were dirty **clothes**. The metaphor may be stated positively or negatively. Here, the original Greek phrase is negative, as in they **have not stained their clothes**. However, one can state this same idea positively to make the meaning explicit. If your language does not use the negative language of this form, you can state this in the positive form or in another way that makes the meaning explicit. Alternate translation: “have kept their clothes clean” or “who have kept themselves pure”
 3:4	x48r		rc://*/ta/man/translate/figs-idiom	περιπατήσουσιν μετ’ ἐμοῦ	1	Here, the word to **walk** is a idiomatic expression that describes life or living. People commonly spoke of living as a **walk**. If your readers do not understand what the idiom means in this context, you could use an equivalent idiom from your culture. Alternatively, you could express the meaning of the idiom in a nonfigurative or plain way. Alternate translation: “they will live with me”
 3:4	w5t9		rc://*/ta/man/translate/figs-metaphor	ἐν λευκοῖς	1	Clothes that are **white** represent a pure life without sin. The color of **white** also represents victory in eternal life, as stated in the next verse. If your readers do not understand what it means to be **white** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a nonfigurative or plain way. Alternate translation: “in purity” or “in victory”
-3:5	v69e		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (see Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers”
+3:5	v69e		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers”
 3:5	w5k4		rc://*/ta/man/translate/figs-activepassive	περιβαλεῖται ἐν ἱματίοις λευκοῖς	1	Here, one can translate the passive verb **clothed** as an active verb in contrast to the passive voice. 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: “will wear … white clothes” or “will dress himself … in white clothes”
 3:5	hmy4		rc://*/ta/man/translate/figs-metaphor	λευκοῖς	1	See how you translated this metaphor of the color **white** in the previous verse.
 3:5	wn1x		rc://*/ta/man/translate/figs-idiom	οὐ μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ	1	Here, **I will certainly not wipe his name out** refers to a denial of ever deleting, erasing, removing, blotting out, or wiping out a name in any way. Here, the translator should translate the idea of wiping out with whatever verb is most naturally applied to the process of removing someone’s name from a book or list of some sort. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will certainly not delete his name out” or “I will certainly not remove his name”
@@ -262,7 +262,7 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 3:5	q22s		rc://*/ta/man/translate/figs-explicit	τῶν ἀγγέλων αὐτοῦ	1	See how you translated **angel** in [1:20](../01/20.md).
 3:6	zxc7		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
 3:6	k2k6		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
-3:6	i49v		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (see Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
+3:6	i49v		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
 3:7	rf9b		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφίᾳ ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Philadelphia**. **Philadelphia** is the name of one of the seven churches, or seven assemblies of believers, which existed in southwestern Asia Minor when John wrote the book of Revelation. See how you translated this in [1:11](../01/11.md).
 3:7	ksg4		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	See how you translated **angel** in [1:20](../01/20.md).
 3:7	xarn		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	See how you translated the phrase **says these things** in [2:1](../02/01.md).
@@ -287,11 +287,11 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 3:11	ih12		rc://*/ta/man/translate/figs-explicit	ἔρχομαι ταχύ	1	Here, **coming quickly** implies an arrival of Jesus to judge. It is understood that Jesus is **coming** in order to judge. If it would be helpful to your readers, you could indicate the implicit meaning in an explicit way. Alternate translation: “I am coming to judge quickly” or “I am coming to judge soon”
 3:11	n9a9		rc://*/ta/man/translate/figs-idiom	κράτει ὃ ἔχεις	1	See how you translated the verb to **Hold fast to** in [2:13](../02/13.md).
 3:11	a4m5		rc://*/ta/man/translate/figs-metaphor	τὸν στέφανόν	1	Here, **crown** stands for a reward or a victory prize. See how you translated **crown** in [2:10](../02/10.md).
-3:12	px36		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (see Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers”
+3:12	px36		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers”
 3:12	xiwx		rc://*/ta/man/translate/figs-metaphor	ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ Θεοῦ μου	1	Jesus is speaking of victorious believers as if they were a **pillar** in the temple of God. Here, a **pillar** represents an important and permanent part of God’s kingdom. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I will make him strong, like a pillar in the temple of my God”
 3:13	u5jk		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
 3:13	ug5m		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
-3:13	cm7r		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (see Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
+3:13	cm7r		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
 3:14	r6bz		rc://*/ta/man/translate/translate-names	καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικίᾳ ἐκκλησίας γράψον	1	This is the beginning of the message to the angel of the church in **Laodicea**. **Laodicea** is the name of one of the seven churches, or seven assemblies of believers, which existed in southwestern Asia Minor when John wrote the book of Revelation. See how you translated this in [1:11](../01/11.md).
 3:14	jg3b		rc://*/ta/man/translate/figs-explicit	τῷ ἀγγέλῳ	1	See how you translated **angel** in [1:20](../01/20.md).
 3:14	wzg9		rc://*/ta/man/translate/writing-quotations	τάδε λέγει	1	See how you translated the phrase **says these things** in [2:1](../02/01.md).
@@ -308,12 +308,12 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 3:20	m6n2		rc://*/ta/man/translate/figs-metonymy	ἀκούσῃ τῆς φωνῆς μου	1	Here, **my voice** refers to Christ speaking. Alternate translation: “hears me speak” or “hears me call”
 3:20	di8q		rc://*/ta/man/translate/figs-go	καὶ εἰσελεύσομαι πρὸς αὐτὸν	1	Some languages might prefer the verb “go” here. Alternate translation: “I will indeed go into his home”
 3:20	une1		rc://*/ta/man/translate/figs-metaphor	καὶ δειπνήσω μετ’ αὐτοῦ	1	Here, **eat with him** represents being together as friends.
-3:21	n83q		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (see Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers”
+3:21	n83q		rc://*/ta/man/translate/figs-genericnoun	ὁ νικῶν	1	See how you translated this generic noun phrase in [2:7](../02/07.md). For the metaphorical expression **one who conquers** that occurs often in chapters two and three of the book of Revelation (See: Revelation 2:7, 11, 17, 26; 3:5, 12, 21), please see the explanatory note for this generic noun phrase **one who conquers** in the chapter two introduction. Alternate translation: “Anyone who conquers”
 3:21	mn2c		rc://*/ta/man/translate/figs-metonymy	καθίσαι μετ’ ἐμοῦ ἐν τῷ θρόνῳ μου	1	To **sit down** on a **throne** means to rule. Alternate translation: “to rule with me” or “to sit down on my throne and rule with me”
 3:21	un17		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρός μου	1	Here, **Father** is an important title for God that describes the relationship between God and Jesus.
 3:22	m13x		rc://*/ta/man/translate/figs-metonymy	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
 3:22	mjv6		rc://*/ta/man/translate/figs-123person	ὁ ἔχων οὖς, ἀκουσάτω	1	See how you translated this phrase in [2:7](../02/07.md).
-3:22	vnr6		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (see Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
+3:22	vnr6		rc://*/ta/man/translate/figs-idiom	τὸ Πνεῦμα	1	Here, **the Spirit** most likely refers to God’s Spirit, or simply the Holy Spirit of God’s triune nature, in contrast to the spirit of the writer or author which one finds in [1:10](../01/10.md). In other words, the Holy Spirit addresses the messages and contents of each letter written to each of the seven churches which are addressed in chapters two and three (See: Revelation 2:7, 11, 17, 29: 3:6, 13, 22). See the chapter introductions for chapter two and for chapter three to read this same same explanatory note.
 4:intro	cl9f				0	# Revelation 4 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 8 and 11.\n\nJohn has finished describing the letters to the churches. He now begins to describe a vision that God showed him.\n\n## Special concepts in this chapter\n\n### Jasper, carnelian, and emerald\n\nThese words refer to kinds of special stones that the people in John’s day considered valuable. It may be difficult for you to translate these words if people in your culture do not value special kinds of stones.\n\n### Twenty-four elders\n\nElders are church leaders. Twenty-four elders may be symbolic of the whole church through the ages. There were twelve tribes in Old Testament Israel and twelve apostles in the New Testament church. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\n### Seven spirits of God\n\nThese spirits are the seven spirits of [1:4](../rev/01/04.md).\n\n### Giving glory to God\n\nGod’s glory is the great beauty and radiant majesty that God has because he is God. Other Bible writers describe it as if it were a light so bright that no one can look at it. No one can give God this kind of glory, because it is already his. When people give glory to God or when God receives glory, people say that God has the glory that is his, that it is right for God to have that glory, and that people should worship God because he has that glory. (See: [[rc://*/tw/dict/bible/kt/glory]] and [[rc://*/tw/dict/bible/kt/worthy]] and [[rc://*/tw/dict/bible/kt/worship]])\n\n## Other possible translation difficulties in this chapter\n\n### Difficult images\n\nSuch things as bolts of lightning coming from the throne, lamps that are spirits, and a sea in front of the throne may be difficult to imagine, and so the words for them may be difficult to translate. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])
 4:1	vh4i			μετὰ ταῦτα	1	See how you translated this phrase in [2:1-3:22](../02/01.md) Alternate translation: “After I had just seen these things”
 4:1	z8r8		rc://*/ta/man/translate/figs-metaphor	θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ	1	The expression **open door in heaven** stands for the ability that God gave John to see into heaven, at least by means of a vision.
@@ -806,7 +806,7 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 14:8	b18s		rc://*/ta/man/translate/figs-metaphor	ἔπεσεν, ἔπεσεν, Βαβυλὼν ἡ μεγάλη	1	This second angel is speaking as if Babylon has literally **fallen** down. He means that the city has been destroyed. The repetition of the word **fallen** is emphatic and indicates complete destruction. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Babylon the Great has been completely destroyed” or “God has completely destroyed Babylon the Great”
 14:8	r086		rc://*/ta/man/translate/translate-names	Βαβυλὼν ἡ μεγάλη	1	The word **Babylon** is the name of an ancient city that founded an empire whose armies destroyed Jerusalem and the temple in 586 B.C.
 14:8	jh3r		rc://*/ta/man/translate/figs-metaphor	Βαβυλὼν ἡ μεγάλη	1	Since the ancient city of Babylon was destroyed centuries earlier, the angel is not speaking literally of that city. The angel is using **Babylon** to symbolize some other city or empire. The specific identity of that city or empire is a matter of interpretation rather than translation. Alternate translation: “the great city that is like Babylon” or “the great empire that is like Babylon”
-14:8	kg1i		rc://*/ta/man/translate/figs-personification	ἣ & πεπότικεν πάντα τὰ ἔθνη	1	The angel is speaking of the city of **Babylon** as if it were a living thing that **caused** the nations **to drink** from a certain cup. The angel means that the rulers of the city did this, symbolically (see next note). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “whose rulers caused all the nations to drink”
+14:8	kg1i		rc://*/ta/man/translate/figs-personification	ἣ & πεπότικεν πάντα τὰ ἔθνη	1	The angel is speaking of the city of **Babylon** as if it were a living thing that **caused** the nations **to drink** from a certain cup. The angel means that the rulers of the city did this, symbolically (See: next note). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “whose rulers caused all the nations to drink”
 14:8	r111		rc://*/ta/man/translate/figs-hyperbole	πάντα τὰ ἔθνη	1	The angel says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “nations throughout the world”
 14:8	ldz2		rc://*/ta/man/translate/figs-metaphor	ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς	1	This second angel is speaking as if Babylon has literally caused the nations to **drink** a certain kind of **wine**. This means, in the first instance, that Babylon led the nations to commit sexual immorality with her. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to give in to passions that led them to commit sexual immorality with her”
 14:8	bey2		rc://*/ta/man/translate/figs-metaphor	ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς	1	In the second instance, as in [14:3](../14/03.md), having immoral sexual relations is a symbolic image for worshiping idols.  If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to worship idols as she did”
@@ -1094,7 +1094,7 @@ front:intro	xx8l				0	# Introduction to Revelation\n\n## Part 1: General Introdu
 18:23	r250		rc://*/ta/man/translate/figs-hyperbole	πάντα τὰ ἔθνη	1	The angel says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “nations throughout the world”
 18:23	r251		rc://*/ta/man/translate/figs-idiom	εὑρέθη	1	Here the expression **was found** means “could be found” or “was there.” Alternate translation: “was”
 18:24	r252		rc://*/ta/man/translate/figs-explicit	ἐν αὐτῇ αἷμα & εὑρέθη προφητῶν	1	The implication is that this **blood** is evidence that Babylon is guilty of killing the **prophets and saints**. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “she was clearly guilty of killing prophets”
-18:24	r253		rc://*/ta/man/translate/figs-hyperbole	πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς	1	This could mean: (1) that the angel is saying **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “of ones having been slain throughout the earth” (2) that the angel is using a passive verbal form (see next note) to refer to all the other **ones**, besides **prophets** and **saints**, whom Babylon slew. Alternate translation: “of all the other ones she slew on the earth”
+18:24	r253		rc://*/ta/man/translate/figs-hyperbole	πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς	1	This could mean: (1) that the angel is saying **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “of ones having been slain throughout the earth” (2) that the angel is using a passive verbal form (See: next note) to refer to all the other **ones**, besides **prophets** and **saints**, whom Babylon slew. Alternate translation: “of all the other ones she slew on the earth”
 18:24	btz5		rc://*/ta/man/translate/figs-activepassive	πάντων τῶν ἐσφαγμένων	1	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: “of all the ones she slew”
 19:intro	h785				0	# Revelation 19 General Notes\n\n## Structure and formatting\n\n- Verses 1–4 conclude the topic of the destruction of Babylon.\n- Verses 5–10 introduce the topic of the wedding of the Lamb.\n- Verses 11–21 describe the destruction of the beast and the false prophet.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 1-8.\n\n## Special concepts in this chapter\n\n### Songs\n\nThe Book of Revelation often describes heaven as a place where people sing. They worship God with songs. This illustrates that heaven is a place where God is always worshiped. (See: [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Wedding celebration\n\nThe wedding celebration or feast is an important image in Scripture. Jewish culture often pictured paradise, or life with God after death, as a feast. Here, the wedding feast is for the Lamb, who is Jesus, and his bride, meaning all his people.\n\n## Translation issues in this chapter\n\n### “Hallelujah”\n\nThe word **Hallelujah** occurs in verses 1, 3, 4, and 6. This is a Hebrew word that John spells out using Greek letters so that his readers will know how it sounds. The word is a plural imperative that means, “Praise Yahweh!” In your translation, you could spell this word the way it sounds in your language, or you could translate its meaning by using a phrase such as, “Praise God.” (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### “us/our”\n\nIn verses 1, 5, and 6, speakers say “our,” and in verse 7 a speaker says “us.” In each case the speaker is referring to himself and to his addressees, so use the inclusive form of those words in your translation if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 19:1	r258		rc://*/ta/man/translate/figs-abstractnouns	ἡ σωτηρία, καὶ ἡ δόξα, καὶ ἡ δύναμις, τοῦ Θεοῦ ἡμῶν	1	If your language does not use abstract nouns for the ideas of **salvation**, **glory**, and **power**, you could express the same ideas in another way. Alternate translation: “Worship God as the one who saves us and who is glorious and powerful”
diff --git a/tn_ROM.tsv b/tn_ROM.tsv
index dd4000dd6e..63695dba46 100644
--- a/tn_ROM.tsv
+++ b/tn_ROM.tsv
@@ -627,7 +627,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:3	az65		rc://*/ta/man/translate/writing-pronouns	ἐλογίσθη	1	The pronoun **it** refers to Abraham’s faith, which was implied by the statement that **Abraham believed God**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “his faith was credited” or “his trust in God was credited”
 4:3	qked		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in a different way. Alternate translation: “being righteous” or “being right with God”
 4:4	ihul		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	**Now** here indicates that what follows in verses 4–5 is an explanation of the scripture quotation in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “In fact,” or “Certainly,”
-4:4	oojx		rc://*/ta/man/translate/figs-extrainfo	τῷ & ἐργαζομένῳ	1	Here, **the one who works** refers to a hypothetical person who obeys the laws God gave through Moses and is “made righteous by works” (see [4:2](../04/02.md)). However, since the meaning of verses 4–5 is given in the next verse, you do not need to explain its meaning further here.
+4:4	oojx		rc://*/ta/man/translate/figs-extrainfo	τῷ & ἐργαζομένῳ	1	Here, **the one who works** refers to a hypothetical person who obeys the laws God gave through Moses and is “made righteous by works” (See: [4:2](../04/02.md)). However, since the meaning of verses 4–5 is given in the next verse, you do not need to explain its meaning further here.
 4:4	dsl8		rc://*/ta/man/translate/figs-activepassive	ὁ μισθὸς οὐ λογίζεται κατὰ χάριν	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: “he does not consider his wage as grace” or “he does not regard his pay as grace”
 4:4	xo4x			κατὰ χάριν & κατὰ ὀφείλημα	1	Alternate translation: “as a matter of grace … as a matter of obligation” or “as a gift … as an obligation”
 4:4	ossx		rc://*/ta/man/translate/figs-abstractnouns	κατὰ χάριν & κατὰ ὀφείλημα	1	If your language does not use abstract nouns for the ideas of **grace** and **obligation**, you could express the same ideas with different forms. Alternate translation: “as what is gracious … as what is owed” or “as something gifted … as something owed”
@@ -1117,7 +1117,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:1	guk4		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the term **brothers** is masculine, Paul is using the word here to refer to both male and female Jewish believers in Christ. Alternate translation: “my fellow Jewish Christians”
 7:1	s4su			(γινώσκουσιν γὰρ νόμον λαλῶ)	1	Here Paul interrupts himself in order to clarify that he is specifically directing this part of the letter to the Jewish believers in the church at Rome. If this would be confusing in your language, you could add parentheses, as done in the ULT, or use a natural way in your language to indicate this.
 7:1	j67x		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **for** indicates that what follows this word explains what came before it. Here, it explains the reason why Paul expects these **brothers** to understand what he is saying. Use a natural way in your language for indicating a reason. Alternate translation: “I know you should understand this because”
-7:1	ajk4		rc://*/ta/man/translate/writing-pronouns	λαλῶ	1	The pronoun **I** here and throughout this chapter refers to Paul (see [6:19](../06/19.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, am speaking”
+7:1	ajk4		rc://*/ta/man/translate/writing-pronouns	λαλῶ	1	The pronoun **I** here and throughout this chapter refers to Paul (See: [6:19](../06/19.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, am speaking”
 7:1	k3h5		rc://*/ta/man/translate/grammar-collectivenouns	νόμον & ὁ νόμος	1	For every occurrence of **the law** in [7:1–20](../07/01.md), translate the phrase in the same way you translated it in [2:12](../02/12.md).
 7:1	okz5		rc://*/ta/man/translate/figs-personification	ὁ νόμος κυριεύει τοῦ ἀνθρώπου	1	Here Paul speaks of **the law** as if it were a king. Paul means that, like a king, **the law** must be obeyed by those who are obligated to do so. If it would be helpful in your language, you could express the meaning plainly or with a simile. Alternate translation: “like a king, the law must be obeyed by every Jewish person”
 7:1	r9fl		rc://*/ta/man/translate/figs-gendernotations	τοῦ ἀνθρώπου & ζῇ	1	Although **the man** and **he** are masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “of a person … that person lives”
@@ -1419,7 +1419,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:17	ggl6		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Paul uses **so that** here to state the goal for which Christians **suffer together with** Christ. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that”
 8:17	j6ia		rc://*/ta/man/translate/figs-activepassive	καὶ συνδοξασθῶμεν	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God may also glorify us together with him”
 8:18	i5nu		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it indicates that what follows in [8:18–25](../08/18.md) gives further information about what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,”
-8:18	f3sv		rc://*/ta/man/translate/writing-pronouns	λογίζομαι	1	The pronoun **I** here refers to Paul (see [7:1](../07/01.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, consider”
+8:18	f3sv		rc://*/ta/man/translate/writing-pronouns	λογίζομαι	1	The pronoun **I** here refers to Paul (See: [7:1](../07/01.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, consider”
 8:18	b3b1		rc://*/ta/man/translate/figs-activepassive	λογίζομαι & ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ, πρὸς	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I cannot compare the sufferings of this present time with”
 8:18	oj49		rc://*/ta/man/translate/figs-abstractnouns	τὰ παθήματα τοῦ νῦν καιροῦ & τὴν & δόξαν	1	If your language does not use abstract nouns for the ideas of **sufferings** and **glory**, you could express the same ideas in another way. Alternate translation: “the things that make us suffer in this present time … the glorious situation”
 8:18	jjb8		rc://*/ta/man/translate/figs-activepassive	μέλλουσαν & ἀποκαλυφθῆναι	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that God will make known”