diff --git a/en_tn_43-LUK.tsv b/en_tn_43-LUK.tsv
index 55d8bd1b4e..4efbd80937 100644
--- a/en_tn_43-LUK.tsv
+++ b/en_tn_43-LUK.tsv
@@ -36,7 +36,7 @@ LUK	1	8	vyl8	figs-metaphor	ἐν τῷ ἱερατεύειν αὐτὸν…ἔ
 LUK	1	8	abc1	writing-pronouns	ἐν τῷ ἱερατεύειν αὐτὸν	1	in his performing as priest	The pronoun **his** refers to Zechariah. Alternate translation: “while Zechariah was serving as a priest” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 LUK	1	8	wed9	writing-background	ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ	1	in the order of his division	This is background information that explains why Zechariah was serving as a priest at this time. Alternate translation: “because it was his group’s turn to serve” (See: [[rc://en/ta/man/translate/writing-background]])
 LUK	1	9	vq5g	writing-background	κατὰ τὸ ἔθος τῆς ἱερατείας, ἔλαχε	1	according to the custom of the priesthood, he came up by lot	Luke is providing background information about how the priests selected members of their group to perform specific duties. Alternate translation: “The priests chose him in their customary way, by casting a lot” (See: [[rc://en/ta/man/translate/writing-background]])
-LUK	1	9	pa9c	translate-unknown	ἔλαχε	1	came up by lot	A **lot** was a marked stone that was thrown or rolled on the ground in order to help decide something. The priests believed that God would guide the lot and show them which priest he wanted them to choose for a particular duty. If your culture has a similar object, you can use the word for that in your language here. Alternate translation: “by casting a marked stone” (See: [[rc://en/ta/man/translate/translate-unknown]])
+LUK	1	9	pa9c	translate-unknown	ἔλαχε	1	came up by lot	A **lot** was a marked stone that was thrown or rolled on the ground in order to help decide something. The priests believed that God would guide the lot and show them which priest he wanted them to choose for a particular duty. If your culture has a similar object, you could use the word for that in your language here. Alternate translation: “by casting a marked stone” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	1	9	l013	grammar-connect-logic-result	τοῦ θυμιᾶσαι, εἰσελθὼν εἰς τὸν ναὸν τοῦ Κυρίου	1	to enter into the temple of the Lord to burn incense	ULT puts these phrases in the chronological order of what Zechariah needed to do. If your readers would misunderstand this, you could put them in logical order instead. Alternate translation: “to burn incense, and so he went into the temple to do that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 LUK	1	9	ph9z	translate-unknown	τοῦ θυμιᾶσαι	1	to burn incense	The word **incense** describes a substance that gives off a sweet smell when it is burned. The priests were to burn it as an offering to God each morning and evening on a special altar inside the temple. If your language has a word for this substance, you can use it here. Alternate translation: “to burn a substance that would create a sweet smell as an offering to God” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	1	10	bjl6	figs-hyperbole	πᾶν τὸ πλῆθος…τοῦ λαοῦ	1	the whole crowd of the people	This expression, if taken literally, could mean every single one of the Jews, but it is actually a generalization that Luke is using to emphasize how big this crowd was. Alternate translation: “A large number of people” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
@@ -270,7 +270,7 @@ LUK	1	73	sk92	figs-metaphor	τοῦ δοῦναι ἡμῖν	1	to grant to us	Ze
 LUK	1	74	f4e4	figs-activepassive	ἐκ χειρὸς ἐχθρῶν ῥυσθέντας	1	having been delivered out of the hand of our enemies	If your readers would misunderstand this, you could express this with an active form, and you could state who has done the action. Alternate translation: “after he has rescued us from the power of our enemies” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	1	74	gm55	figs-metonymy	ἐκ χειρὸς ἐχθρῶν	1	out of the hand of our enemies	The **hand** figuratively represents the power that a person uses the hand to exercise. Alternate translation: “from the domination of our enemies” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	1	74	v55j	figs-explicit	ἀφόβως	1	fearlessly	The implication is that if the Israelites were still under enemy domination, they would be afraid of what their enemies might do to them if they worshiped and obeyed the Lord. Alternate translation: “without being afraid of what our enemies might do to us” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	1	75	l5n2	figs-abstractnouns	ἐν ὁσιότητι καὶ δικαιοσύνῃ	1	in holiness and righteousness	If your readers would misunderstand this, you can express the ideas behind the abstract nouns **holiness** and **righteousness** with adjectives. Alternate translation: “doing what is holy and righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+LUK	1	75	l5n2	figs-abstractnouns	ἐν ὁσιότητι καὶ δικαιοσύνῃ	1	in holiness and righteousness	If your readers would misunderstand this, you could express the ideas behind the abstract nouns **holiness** and **righteousness** with adjectives. Alternate translation: “doing what is holy and righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 LUK	1	75	tn5i	figs-idiom	ἐνώπιον αὐτοῦ	1	before him	This is an idiom that means “in his presence,” and that suggests being in relationship with God. Alternate translation: “in relationship with him” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	1	75	l093	figs-idiom	πάσαις ταῖς ἡμέραις ἡμῶν	1	all our days	Here Zechariah uses the term **days** figuratively to refer to a particular period of time. Alternate translation: “for our whole lives” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	1	76	f6r1	figs-explicit	καὶ σὺ δέ, παιδίον	1	And indeed, you, child	Zechariah uses this phrase to begin his direct address to his son. In your translation, you can indicate the change from Zechariah talking about God to Zechariah talking to John in the way that is most appropriate and natural in your language. It may be clearest to indicate this change explicitly. Alternate translation: “Then Zechariah said to his son John, ‘And as for you, my child’” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -513,7 +513,7 @@ LUK	3	6	l182	figs-quotemarks	τὸ σωτήριον τοῦ Θεοῦ	1	the salv
 LUK	3	7	sxn9	figs-activepassive	βαπτισθῆναι ὑπ’ αὐτοῦ	1	to be baptized by him	If your readers would misunderstand this, you could express this with an active form. Alternate translation: “for him to baptize them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	3	7	b724	figs-idiom	γεννήματα ἐχιδνῶν	1	Offspring of vipers	The expression **offspring of** is an idiom that means a person shares the qualities of something. John is using dangerous poisonous snakes to represent evil. Alternate translation: “You evil people” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	3	7	l183	translate-unknown	γεννήματα ἐχιδνῶν	1	Offspring of vipers	If your readers would not recognize the name **vipers**, which refers to dangerous poisonous snakes, you could state something more general. Alternate translation: “You are evil, like poisonous snakes” or “You are evil, like poisonous animals” (See: [[rc://en/ta/man/translate/translate-unknown]])
-LUK	3	7	mcq5	figs-rquestion	τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς?	1	Who warned you to flee from the coming wrath?	John is making a statement, not asking a question. He does not expect the people in the crowds to tell him who warned them. Instead, he is using the question form to challenge the people to think about what they believe baptism will do for them. If your readers would misunderstand this, you could translate his words as a statement or exclamation. Alternate translation: “You cannot escape from God’s wrath just by being baptized!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+LUK	3	7	mcq5	figs-rquestion	τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς?	1	Who warned you to flee from the coming wrath?	John is making a statement, not asking a question. He does not expect the people in the crowds to tell him who warned them. Instead, he is using the question form to challenge the people to think about what they believe baptism will do for them. If your readers would misunderstand this, you could translate his words as a statement or exclamation. Alternate translation: “you couldnot escape from God’s wrath just by being baptized!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	3	7	g7tw	figs-metonymy	ἀπὸ τῆς μελλούσης ὀργῆς	1	from the coming wrath	John is using the word **wrath** to refer figuratively to God’s punishment. This is by association with the way that punishment is an expression of God’s **wrath** or displeasure over sin. Alternate translation: “from the punishment that God is sending” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	3	8	pz16	figs-metaphor	ποιήσατε…καρποὺς ἀξίους τῆς μετανοίας	1	produce fruits worthy of repentance	John is figuratively comparing a person’s behavior to fruit. Just as a plant is expected to produce fruit that is appropriate for that kind of plant, a person who says that he has repented is expected to live righteously. Alternate translation: “do the good things that will show that you have stopped sinning” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	3	8	l184	figs-abstractnouns	ἀξίους τῆς μετανοίας	1	worthy of repentance	If your readers would misunderstand the abstract noun **repentance**, you could express the idea behind it with an equivalent phrase. Alternate translation: “that will show that you have stopped sinning” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -655,7 +655,7 @@ LUK	4	18	mzp4		κηρύξαι…τυφλοῖς ἀνάβλεψιν	1	to proclai
 LUK	4	18	utq5	figs-activepassive	ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει	1	to set free those who are oppressed	If your readers would misunderstand this, you could express this with an active form, and you could state who is doing the action. Alternate translation: “to rescue people whom others are treating harshly” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	4	19	z262	figs-idiom	κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν	1	to proclaim the favorable year of the Lord	Luke is using the term **year** figuratively to refer to a particular time. Alternate translation: “to announce that this is the time when the Lord will show his kindness” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	4	20	sm11	figs-explicit	πτύξας τὸ βιβλίον	1	rolling up the scroll	A scroll was closed by rolling it like a tube to protect the writing inside it. Alternate translation: “closing the scroll by rolling it up” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	4	20	ehx3	translate-unknown	τῷ ὑπηρέτῃ	1	the attendant	The **attendant** refers to a synagogue worker who, with proper care and reverence, would bring out and put away the scrolls that contained the Scriptures. If there is a word in your language for a person who has a similar role in your culture, you can use it here. Alternate translation: “the sexton” (See: [[rc://en/ta/man/translate/translate-unknown]])
+LUK	4	20	ehx3	translate-unknown	τῷ ὑπηρέτῃ	1	the attendant	The **attendant** refers to a synagogue worker who, with proper care and reverence, would bring out and put away the scrolls that contained the Scriptures. If there is a word in your language for a person who has a similar role in your culture, you could use it here. Alternate translation: “the sexton” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	4	20	l217	figs-explicit	ἐκάθισεν	1	he sat down	Since a person would stand to read the Scriptures in a synagogue but then sit down to teach, the implication is that Jesus was going to speak to the people about what he had just read. If it would be helpful to your readers, you could state that explicitly, as UST does. Alternate translation: “he sat down to teach” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	4	20	pu89	figs-synecdoche	πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ	1	all the eyes in the synagogue	Luke is using one part of people, their **eyes**, figuratively to represent people themselves in the act of seeing. Alternate translation: “all the people in the synagogue” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 LUK	4	21	l218	figs-idiom	σήμερον	1	Today	**Today** figuratively refers to the present moment. Alternate translation: “Right now” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -666,12 +666,12 @@ LUK	4	22	l219	figs-explicitinfo	τοῖς λόγοις…τοῖς ἐκπορε
 LUK	4	22	ty6d	figs-rquestion	οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος?	1	Is this not the son of Joseph?	The people were making a statement, not asking a question. They did not expect others to verify for them who Jesus’ father was. Instead, they were using the question form to say how amazed they were. Joseph was not a religious leader, so they were surprised that his son would preach as well as he did. If your readers would misunderstand this, you could translate these words as a statement or exclamation. Alternate translation: “This is just Joseph’s son!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	4	23	l220	figs-quotesinquotes	πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην, ἰατρέ, θεράπευσον σεαυτόν; ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Καφαρναοὺμ, ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου	1	Surely you will say this proverb to me, ‘Doctor, heal yourself. Whatever we heard that happened in Capernaum, also do here in your hometown’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Surely you will quote the proverb to me that tells a doctor to heal himself, to ask me to do the same things here in my hometown that you heard happened in Capernaum” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	4	23	u4ps	writing-proverbs	ἰατρέ, θεράπευσον σεαυτόν	1	Doctor, heal yourself	Jesus anticipates that the people will want to see him do miracles to prove his credibility. He uses a short popular saying of the culture to express this. This saying expresses a great deal of meaning in a few words. If your readers would misunderstand this, you could expand it to make clear to your readers what it means. Alternate translation: “If a doctor cannot heal himself of a certain disease, then people will not believe that he can heal them of it” (See: [[rc://en/ta/man/translate/writing-proverbs]])
-LUK	4	23	ww1w	figs-explicit	ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Καφαρναοὺμ, ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου	1	Whatever we heard that happened in Capernaum, also do here in your hometown	Jesus then explains how the short saying applies to this situation. If it would be helpful to your readers, you could explicitly state the implications of his explanation. Alternate translation: “We will not believe the things you say unless you can do the same kind of miracles here that we heard you did in Capernaum” (See: [[rc://en/ta/man/translate/figs-explicit]])
+LUK	4	23	ww1w	figs-explicit	ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Καφαρναοὺμ, ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου	1	Whatever we heard that happened in Capernaum, also do here in your hometown	Jesus then explains how the short saying applies to this situation. If it would be helpful to your readers, you could explicitly state the implications of his explanation. Alternate translation: “We will not believe the things you say unless you could do the same kind of miracles here that we heard you did in Capernaum” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	4	24	q3a9		ἀμὴν, λέγω ὑμῖν	1	Truly I say to you	Jesus uses this phrase to emphasize the truth of the statement that follows. Alternate translation: “What I am about to tell you is very true”
-LUK	4	24	n2cp	writing-proverbs	οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ	1	no prophet is accepted in his hometown	Jesus makes a short, general statement in order to rebuke the people. This saying expresses a great deal of meaning in a few words. If your readers would misunderstand this, you could expand it to make clear to your readers what it means. Alternate translation: “You think you know all about me because I grew up here, and so you cannot accept that I am genuinely a prophet” (See: [[rc://en/ta/man/translate/writing-proverbs]])
+LUK	4	24	n2cp	writing-proverbs	οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ	1	no prophet is accepted in his hometown	Jesus makes a short, general statement in order to rebuke the people. This saying expresses a great deal of meaning in a few words. If your readers would misunderstand this, you could expand it to make clear to your readers what it means. Alternate translation: “You think you know all about me because I grew up here, and so you couldnot accept that I am genuinely a prophet” (See: [[rc://en/ta/man/translate/writing-proverbs]])
 LUK	4	25	u896		ἐπ’ ἀληθείας δὲ λέγω ὑμῖν	1	In truth I say to you	Jesus uses this phrase to emphasize the truth of the statement that follows. Alternate translation: “What I am about to tell you is very true”
 LUK	4	25	l221	figs-idiom	ἐν ταῖς ἡμέραις Ἠλείου	1	during the days of Elijah	Jesus is using the term **days** figuratively to refer to a particular time. Alternate translation: “during the time when Elijah was prophesying” (See: [[rc://en/ta/man/translate/figs-idiom]])
-LUK	4	25	g8r3	figs-explicit	ἐν ταῖς ἡμέραις Ἠλείου	1	during the days of Elijah	The people to whom Jesus was speaking would have known that Elijah was one of God’s prophets. If your readers would not know that, you can make this implicit information explicit, as UST does. Alternate translation: “during the time when Elijah was prophesying” (See: [[rc://en/ta/man/translate/figs-explicit]])
+LUK	4	25	g8r3	figs-explicit	ἐν ταῖς ἡμέραις Ἠλείου	1	during the days of Elijah	The people to whom Jesus was speaking would have known that Elijah was one of God’s prophets. If your readers would not know that, you could make this implicit information explicit, as UST does. Alternate translation: “during the time when Elijah was prophesying” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	4	25	l222	figs-activepassive	ὅτε ἐκλείσθη ὁ οὐρανὸς	1	the sky was shut up	If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “when God shut up the sky” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	4	25	spq7	figs-metaphor	ὅτε ἐκλείσθη ὁ οὐρανὸς	1	the sky was shut up	Jesus figuratively describes the sky as if God had closed it so that no rain could fall from it. Alternate translation: “when no rain fell from the sky” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	4	25	ukl6	translate-unknown	λιμὸς μέγας	1	a great famine	A **famine** is a long period of time when the people in an area cannot produce or acquire enough food to feed themselves. Alternate translation: “a serious lack of food” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -768,7 +768,7 @@ LUK	5	13	ziz1	figs-imperative	καθαρίσθητι	1	Be clean	This was not a c
 LUK	5	13	l48a	figs-personification	ἡ λέπρα ἀπῆλθεν ἀπ’ αὐτοῦ	1	the leprosy went away from him	Luke speaks figuratively of the man’s **leprosy** as if it were something that could actively go **away from him**. Alternate translation: “the man no longer had leprosy” (See: [[rc://en/ta/man/translate/figs-personification]])
 LUK	5	14	q18t	figs-quotations	αὐτὸς παρήγγειλεν αὐτῷ, μηδενὶ εἰπεῖν, ἀλλὰ ἀπελθὼν	1	he instructed him to tell no one, but, “Go”	If your readers would misunderstand this, you could translate all of Jesus’ instructions as a direct quotation. Alternate translation: “he instructed him, ‘Do not tell anyone, but go’” (See: [[rc://en/ta/man/translate/figs-quotations]])
 LUK	5	14	l249	figs-explicit	μηδενὶ εἰπεῖν	1	to tell no one	The implication is that the man is not to tell anyone that Jesus healed him. If it would be helpful to your readers, you could state that explicitly. Alternate translation, as a direct quotation: “Do not tell anyone that you have been healed” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	5	14	v1wn	figs-explicit	προσένεγκε περὶ τοῦ καθαρισμοῦ σου καθὼς προσέταξεν Μωϋσῆς	1	offer a sacrifice for your cleansing, as Moses commanded	Jesus assumes that the man will know that the law required a person who had been healed from a skin disease to make a specific sacrifice. This made the person ceremonially clean and they could participate once again in community religious activities. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “offer the sacrifice that Moses commanded so that you can become ceremonially clean once again” (See: [[rc://en/ta/man/translate/figs-explicit]])
+LUK	5	14	v1wn	figs-explicit	προσένεγκε περὶ τοῦ καθαρισμοῦ σου καθὼς προσέταξεν Μωϋσῆς	1	offer a sacrifice for your cleansing, as Moses commanded	Jesus assumes that the man will know that the law required a person who had been healed from a skin disease to make a specific sacrifice. This made the person ceremonially clean and they could participate once again in community religious activities. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “offer the sacrifice that Moses commanded so that you could become ceremonially clean once again” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	5	14	jk14	figs-explicit	εἰς μαρτύριον αὐτοῖς	1	for a testimony to them	A priest would have to examine the man and certify that he had been healed before he would be allowed to offer this sacrifice. Alternate translation: “to certify for everone that you have been healed” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	5	14	nz37	writing-pronouns	αὐτοῖς	1	them	**Them** could mean either “the priests,” which is the interpretation that UST follows, or “all the people.” You could express either as an alternate translation. (See: [[rc://en/ta/man/translate/writing-pronouns]])
 LUK	5	15	ng3z	figs-personification	διήρχετο…μᾶλλον ὁ λόγος περὶ αὐτοῦ	1	the word about him spread even more	Luke speaks figuratively of this **word** as if it were something that could spread around actively by itself. This expression means that more and more people told others about what Jesus was doing. Alternate translation: “people spread the news about Jesus” (See: [[rc://en/ta/man/translate/figs-personification]])
@@ -950,7 +950,7 @@ LUK	6	29	eq83	figs-explicit	πάρεχε καὶ τὴν ἄλλην	1	offer als
 LUK	6	29	l309	figs-hypo	ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον, καὶ τὸν χιτῶνα μὴ κωλύσῃς	1	from the one who takes away your cloak, also do not withhold your tunic	Jesus is using another hypothetical situation to teach. Alternate translation: “suppose someone takes away your cloak. Then give him your tunic as well” (See: [[rc://en/ta/man/translate/figs-hypo]])
 LUK	6	29	ic4n	figs-litotes	καὶ τὸν χιτῶνα μὴ κωλύσῃς	1	also do not withhold your tunic	Here Jesus uses a figure of speech that expresses a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “give him your tunic as well” (See: [[rc://en/ta/man/translate/figs-litotes]])
 LUK	6	30	d8y6	figs-hypo	παντὶ αἰτοῦντί σε, δίδου	1	Give to everyone who asks you	Jesus is using another hypothetical situation to teach. Alternate translation: “Suppose someone asks you for something. Then give it to him” (See: [[rc://en/ta/man/translate/figs-hypo]])
-LUK	6	30	l310	figs-youcrowd	σε…σὰ	1	you … yours	Even though Jesus is speaking to his disciples and the crowd, he is addressing another individual situation here, so **you** and **yours** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you can use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]])
+LUK	6	30	l310	figs-youcrowd	σε…σὰ	1	you … yours	Even though Jesus is speaking to his disciples and the crowd, he is addressing another individual situation here, so **you** and **yours** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]])
 LUK	6	30	ts8c	figs-hypo	ἀπὸ τοῦ αἴροντος τὰ σὰ, μὴ ἀπαίτει	1	from the one who takes away what is yours, do not ask for it back	Jesus is using another hypothetical situation to teach. Alternate translation: “suppose someone takes away something that is yours. Then do not demand that he give it back” (See: [[rc://en/ta/man/translate/figs-hypo]])
 LUK	6	31	te6e		καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως	1	as you desire that men would do to you, do the same to them	In some languages it might be more natural to reverse the order of these phrases. Alternate translation: “You should treat people in the way that you would want them to treat you”
 LUK	6	31	l311	figs-gendernotations	καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι	1	as you desire that men would do to you	Jesus is using the term **men** in a generic sense that includes all people. Alternate translation: “what you wish people would do for you” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
@@ -991,14 +991,14 @@ LUK	6	40	l324	figs-explicit	οὐκ ἔστιν μαθητὴς ὑπὲρ τὸ
 LUK	6	40	a6ym	figs-activepassive	κατηρτισμένος…πᾶς	1	everyone having been fully trained	If your readers would misunderstand this, you could express this with an active form. Alternate translation: “every disciple whose teacher has fully taught him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	6	41	l7vj	figs-rquestion	τί…βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ ἰδίῳ ὀφθαλμῷ οὐ κατανοεῖς?	1	why do you look at the speck of wood that is in the eye of your brother, but you do not notice the log that is in your own eye?	Jesus is using this question as a teaching tool. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “do not look at the speck in your brother’s eye while ignoring the log in your own eye” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	6	41	jpt3	figs-metaphor	τί…βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου	1	why do you look at the speck of wood that is in the eye of your brother	This is a metaphor. Alternate translation: “you should not criticize the less important faults of a fellow believer” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-LUK	6	41	l325	figs-youcrowd	βλέπεις…σου…τῷ ἰδίῳ…οὐ κατανοεῖς	1	you look … your … you do not notice … your own	Even though Jesus is still speaking to his disciples and the crowd, he is addressing an individual situation here, so **you** and **your** are singular in this verse. But if the singular forms of these pronouns would not be natural in your language, you can use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]])
-LUK	6	41	j1r5	translate-unknown	τὸ κάρφος	1	the speck of wood	If your readers would not be familiar with **wood**, in your translation you can use a phrase that describes the smallest thing that commonly falls into a person’s eyes in your culture, or you can use a general expression. Alternate translation: “the grain of sand” or “the tiny object” (See: [[rc://en/ta/man/translate/translate-unknown]])
+LUK	6	41	l325	figs-youcrowd	βλέπεις…σου…τῷ ἰδίῳ…οὐ κατανοεῖς	1	you look … your … you do not notice … your own	Even though Jesus is still speaking to his disciples and the crowd, he is addressing an individual situation here, so **you** and **your** are singular in this verse. But if the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]])
+LUK	6	41	j1r5	translate-unknown	τὸ κάρφος	1	the speck of wood	If your readers would not be familiar with **wood**, in your translation you can use a phrase that describes the smallest thing that commonly falls into a person’s eyes in your culture, or you could use a general expression. Alternate translation: “the grain of sand” or “the tiny object” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	6	41	ud6q	figs-metaphor	τοῦ ἀδελφοῦ σου	1	of your brother	The term **brother** figuratively refers to a fellow believer in Jesus. Alternate translation: “of a fellow believer” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	6	41	l326	figs-gendernotations	τοῦ ἀδελφοῦ	1	your brother	This fellow believer could be either a man or a woman, so be sure that this is clear in your translation, for example, by using both the masculine and feminine forms of the word for “believer.” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 LUK	6	41	ssu3	figs-metaphor	τὴν δὲ δοκὸν τὴν ἐν τῷ ἰδίῳ ὀφθαλμῷ οὐ κατανοεῖς	1	but you do not notice the log that is in your own eye	This phrase is a metaphor. Alternate translation: “while ignoring your own serious faults” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	6	41	l327	figs-hyperbole	τὴν…δοκὸν τὴν ἐν τῷ ἰδίῳ ὀφθαλμῷ	1	the log that is in your own eye	A log could not literally go into a person’s eye. Jesus is exaggerating to emphasize his point and make it memorable. Alternate translation: “your own serious faults” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 LUK	6	41	h9a4	translate-unknown	δοκὸν	1	the log	You could translate this with the term for the kind of long, large piece of **wood** that people in your culture would encounter. Or if your readers would not be familiar with **wood**, you could use a general expression. Alternate translation: “beam” or “plank” or “large object” (See: [[rc://en/ta/man/translate/translate-unknown]])
-LUK	6	42	l345	figs-youcrowd	πῶς δύνασαι λέγειν τῷ ἀδελφῷ σου	1	How can you say to your brother	Jesus is speaking to his disciples and the crowd, but he is addressing an individual situation, so **you** and **your** are singular here. (The terms **you**, **your**, and **yourself** are also singular throughout the rest of this verse, because either Jesus is addressing an individual situation, or one person is addressing another in fictional dialogue.) If the singular forms of these pronouns would not be natural in your language, you can use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]])
+LUK	6	42	l345	figs-youcrowd	πῶς δύνασαι λέγειν τῷ ἀδελφῷ σου	1	How can you say to your brother	Jesus is speaking to his disciples and the crowd, but he is addressing an individual situation, so **you** and **your** are singular here. (The terms **you**, **your**, and **yourself** are also singular throughout the rest of this verse, because either Jesus is addressing an individual situation, or one person is addressing another in fictional dialogue.) If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]])
 LUK	6	42	rkk6	figs-rquestion	πῶς δύνασαι λέγειν	1	How can you say	Jesus is using this question as a teaching tool, not to ask for information. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “You should not say” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	6	42	l346	figs-metaphor	τῷ ἀδελφῷ σου, ἀδελφέ, ἄφες	1	to your brother, ‘Brother, let me’	The term **brother** figuratively means a fellow believer in Jesus. So in its first instance here, you could translate the term the way you did in [6:41](../06/41.md). But since it is realistic that in dialogue one believer might address another believer as **Brother** or “Sister,” you could retain the figurative term in its second instance. Alternate translation: “to a fellow believer, ‘Brother,’ or ‘Sister, let’” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	6	42	l328	figs-metaphor	ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ σου	1	let me take out the speck of wood that is in your eye	This is a metaphor. Alternate translation: “let me help you correct some of your faults” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -1038,7 +1038,7 @@ LUK	6	49	sjf5	grammar-connect-logic-contrast	δὲ	1	But	Jesus uses this word to
 LUK	6	49	l347	figs-ellipsis	ὁ…ἀκούσας καὶ μὴ ποιήσας	1	the one who hears and does not do	Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. These words can be supplied from [6:47](../06/47.md). Alternate translation: “anyone who hears my teachings but does not put them into practice” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 LUK	6	49	wg4w	figs-simile	ὅμοιός ἐστιν	1	he is like	Jesus says this to introduce the simile that follows in the rest of the verse. (See: [[rc://en/ta/man/translate/figs-simile]])
 LUK	6	49	l342	figs-gendernotations	ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν	1	a man who built a house	Here Jesus is using **man** in the generic sense. Alternate translation: “a person who built a house” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-LUK	6	49	yu5r	translate-unknown	ἐπὶ τὴν γῆν χωρὶς θεμελίου	1	on the ground without a foundation	The phrase **on the ground without a foundation** refers to the same method of building as in [6:48](../06/48.md). You could describe this more fully in your translation. Alternatively, if the people of your culture would not be familiar with that building method, you can use the same image for creating a stable building that you used there in your translation. Alternate translation: “without digging down first to create a foundation” (See: [[rc://en/ta/man/translate/translate-unknown]])
+LUK	6	49	yu5r	translate-unknown	ἐπὶ τὴν γῆν χωρὶς θεμελίου	1	on the ground without a foundation	The phrase **on the ground without a foundation** refers to the same method of building as in [6:48](../06/48.md). You could describe this more fully in your translation. Alternatively, if the people of your culture would not be familiar with that building method, you could use the same image for creating a stable building that you used there in your translation. Alternate translation: “without digging down first to create a foundation” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	6	49	bs8c		ᾗ προσέρρηξεν ὁ ποταμός	1	against which the torrent of water flowed	In this context, the word **flowed** indicates violent impact. It may be helpful to begin a new sentence here. Alternate translation: “The floodwaters crashed against it”
 LUK	6	49	q98t		συνέπεσεν	1	collapsed	Alternate translation: “it fell down” or “it came apart”
 LUK	6	49	jm86		ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα	1	the ruin of that house was great	Your language may require you to say what was responsible for the **ruin** of the **house**. Alternate translation: “the floodwaters completely demolished that house”
@@ -1133,7 +1133,7 @@ LUK	7	27	cc5u	figs-you	σου…σου	1	your … you	The words **your** and **y
 LUK	7	27	l378	figs-metaphor	ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου	1	who will prepare your way before you	As in [3:4](../03/04.md), to make a **way** or a road is a figurative expression that means to help people get ready for the coming of the Messiah. Alternate translation: “who will help people get ready for you to come” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	7	28	yz6b		λέγω ὑμῖν	1	I say to you	Jesus uses this phrase to focus the crowd’s attention on what he will say next. Alternate translation: “Now listen carefully”
 LUK	7	28	rr11	figs-idiom	ἐν γεννητοῖς γυναικῶν	1	among those born of women	The phrase **those born of women** is an idiom that refers to all people. Alternate translation: “of all the people who have ever lived” (See: [[rc://en/ta/man/translate/figs-idiom]])
-LUK	7	28	hfqf	figs-activepassive	ἐν γεννητοῖς γυναικῶν	1	among those born of women	If you would like to retain the idiom but 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: “among those whom women have borne” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	7	28	hfqf	figs-activepassive	ἐν γεννητοῖς γυναικῶν	1	among those born of women	If you would like to retain the idiom but 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: “among those whom women have borne” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	7	28	gfz7	figs-litotes	μείζων…Ἰωάννου οὐδείς ἐστιν	1	no one is greater than John	Here Jesus is using a figure of speech that expresses a strong positive meaning by using a negative term together with a word that is the opposite of the intended meaning. Alternate translation: “John is the greatest” (See: [[rc://en/ta/man/translate/figs-litotes]])
 LUK	7	28	c33u	figs-nominaladj	ὁ…μικρότερος	1	the least	Jesus is using the adjective **least** as a noun in order to indicate a kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the least important person” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 LUK	7	28	l379	figs-abstractnouns	ἐν τῇ Βασιλείᾳ τοῦ Θεοῦ	1	in the kingdom of God	See how you decided to translate the phrase **the kingdom of God** in [4:43](../04/43.md). If your readers would misunderstand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule.” Alternate translation: “whose life God is ruling” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1179,7 +1179,7 @@ LUK	7	39	xc9v	grammar-connect-condition-contrary	οὗτος εἰ ἦν προ
 LUK	7	39	tbq3	figs-explicit	τίς καὶ ποταπὴ ἡ γυνὴ, ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν	1	who and of what type the woman is who is touching him, that she is a sinner	Simon assumed that a prophet would never allow a sinner to touch him. If it would be helpful to your readers, you could state his assumption explicitly. Alternate translation: “that this woman is a sinner, and he would not allow her to touch him” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	7	40	l388	figs-hendiadys	ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν	1	answering Jesus said to him	Together the words **answering** and **said** mean that Jesus responded to what the Pharisee was thinking. Alternate translation: “Jesus responded to him” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 LUK	7	40	u3cg	translate-names	Σίμων	1	Simon	This was the name of the Pharisee who invited Jesus into his home. This was not Simon Peter. (See: [[rc://en/ta/man/translate/translate-names]])
-LUK	7	40	l389		ὁ δέ, Διδάσκαλε, εἰπέ, φησίν	1	And he says, “Say it, Teacher!”	To call attention to a development in the story, Luke uses the present tense in past narration. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “And he said, ‘Say it, Teacher!’”
+LUK	7	40	l389		ὁ δέ, Διδάσκαλε, εἰπέ, φησίν	1	And he says, “Say it, Teacher!”	To call attention to a development in the story, Luke uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “And he said, ‘Say it, Teacher!’”
 LUK	7	40	l390	figs-imperative	Διδάσκαλε, εἰπέ	1	Say it, Teacher!	Simon is inviting Jesus to speak, not ordering him to speak. If it would be helpful to your readers, you could translate his words as more of an invitation. You could also translate them as a question, as UST does. Alternate translation: “Go ahead and say it.” (See: [[rc://en/ta/man/translate/figs-imperative]])
 LUK	7	40	l391		Διδάσκαλε	1	Teacher	This was a respectful title. You can translate it with an equivalent term that your language and culture would use.
 LUK	7	41	sv92	figs-parables	δύο χρεοφιλέται ἦσαν: δανιστῇ τινι	1	There were two debtors	To help Simon the Pharisee understand what he wants to teach him, Jesus tells him a story. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Then Jesus told him this story to help him understand. ‘There were two debtors’” (See: [[rc://en/ta/man/translate/figs-parables]])
@@ -1402,7 +1402,7 @@ LUK	8	48	l463	figs-personification	ἡ πίστις σου σέσωκέν σε	1
 LUK	8	48	l464		ἡ πίστις σου σέσωκέν σε	1	your faith has saved you	In this context, the word **saved** has a specific meaning. Alternate translation: “because you believed, you have become well”
 LUK	8	48	ch7m	figs-idiom	πορεύου εἰς εἰρήνην	1	Go in peace	This is a way of saying goodbye and giving a blessing at the same time. Alternate translation: “May God give you peace as you go” or “As you go, do not worry anymore” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	8	49	m58z	figs-explicit	ἔτι αὐτοῦ λαλοῦντος	1	While he was still speaking	This refers implicitly to what Jesus was saying in the previous verse. Alternate translation: “While Jesus was still saying these things to the woman” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	8	49	l465		ἔρχεταί τις	1	someone comes	To call attention to a development in the story, Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “someone came”
+LUK	8	49	l465		ἔρχεταί τις	1	someone comes	To call attention to a development in the story, Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “someone came”
 LUK	8	49	deu3	figs-metonymy	τις παρὰ τοῦ ἀρχισυναγώγου	1	someone from the synagogue leader	This does not mean someone whom Jairus sent, since Jairus was with Jesus. Rather, this means someone who had been at his house watching over his daughter with the others. Alternate translation: “someone who had been at the home of Jairus” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	8	49	id9v	figs-explicit	μηκέτι σκύλλε τὸν διδάσκαλον	1	Do not trouble the Teacher any longer	This statement implies that Jesus will not be able to do anything to help, since the girl is dead. Alternate translation: “There is nothing more that Jesus can do for you, so do not make him come to your house” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	8	49	n6ez		τὸν διδάσκαλον	1	the Teacher	**Teacher** is a respectful title. You can translate it with an equivalent term that your language and culture would use.
@@ -1530,7 +1530,7 @@ LUK	9	33	l504	writing-newevent	καὶ ἐγένετο	1	And it happened that	Lu
 LUK	9	33	npk9	writing-pronouns	ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπ’ αὐτοῦ	1	as they were going away from him	The pronoun **they** refers to Moses and Elijah, not to the disciples. Alternate translation: “as Moses and Elijah were about to leave Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 LUK	9	33	l505	figs-exclusive	ἡμᾶς…ποιήσωμεν	1	for us … let us make	Since Peter wants to make it possible for Moses and Elijah to stay, when he says **for us**, he likely means “all six of us.” So if your language distinguishes between exclusive and inclusive “us,” use the inclusive form in that case. However, when Peter says **let us**, he is likely referring to himself and to James and John, so use the exclusive form of “us” in that case. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 LUK	9	33	mby6	translate-unknown	σκηνὰς	1	tents	The term **tents** means simple, temporary places in which to sit or sleep. Peter probably had in mind that he and the other two disciples would build them from the materials available on the mountain such as tree branches. Alternate translation: “shelters” (See: [[rc://en/ta/man/translate/translate-unknown]])
-LUK	9	33	l506		μὴ εἰδὼς ὃ λέγει	1	not knowing what he says	To call attention to a development in the story, Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. It may be helpful to make this a separate sentence. Alternate translation: “He did not know what he was saying”
+LUK	9	33	l506		μὴ εἰδὼς ὃ λέγει	1	not knowing what he says	To call attention to a development in the story, Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. It may be helpful to make this a separate sentence. Alternate translation: “He did not know what he was saying”
 LUK	9	34	ct1w	writing-pronouns	ταῦτα δὲ αὐτοῦ λέγοντος	1	as he was saying this	Alternate translation: “While Peter was saying these things” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 LUK	9	34	e75d	figs-explicit	ἐφοβήθησαν	1	they were afraid	These adult disciples were not afraid of clouds. Rather, given all the unusual things that had already taken place on this mountain, they were afraid of what might happen to them once the cloud came completely over them. Alternate translation: “they were very apprehensive” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	9	34	asa6		εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην	1	they entered into the cloud	This can be expressed in terms of what the cloud did. Alternate translation: “the cloud surrounded them”
@@ -1569,7 +1569,7 @@ LUK	9	44	l520	figs-explicit	ὁ γὰρ Υἱὸς τοῦ Ἀνθρώπου μ
 LUK	9	44	l521	figs-metaphor	εἰς χεῖρας ἀνθρώπων	1	into the hands of men	The term **hands** figuratively represent power and control. Alternate translation: “to his enemies, who will have power over him” or (if you translated in the first person) “to my enemies, who will have power over me” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	9	44	l522	figs-explicit	εἰς χεῖρας ἀνθρώπων	1	into the hands of men	It may be helpful to make explicit who these **men** are. Alternate translation: “to his enemies, who will have power over him” or (if you translated in the first person) “to my enemies, who will have power over me” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	9	45	l523	figs-metonymy	τὸ ῥῆμα τοῦτο…περὶ τοῦ ῥήματος τούτου	1	this word … about this word	Luke uses the term **word** figuratively to describe what Jesus said by using words. Alternate translation: “this saying … about this saying” or “this statement … about this statement” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-LUK	9	45	ub1r	figs-activepassive	ἦν παρακεκαλυμμένον ἀπ’ αὐτῶν	1	it was hidden from them	If your readers would misunderstand this, you could express this with an active form, and you can state who did the action. Alternate translation: “God hid its meaning from them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	9	45	ub1r	figs-activepassive	ἦν παρακεκαλυμμένον ἀπ’ αὐτῶν	1	it was hidden from them	If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “God hid its meaning from them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	9	46	dh3w	writing-pronouns	ἐν αὐτοῖς	1	among them	Be sure that it is clear in your translation that the pronoun **them** does not include Jesus. He was not arguing, along with the disciples, about who was the **greatest**. Alternate translation: “among the disciples” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 LUK	9	46	l524		τίς ἂν εἴη μείζων αὐτῶν	1	which of them might be the greatest	Alternate translation: “which one of them was the greatest”
 LUK	9	47	cx62	figs-metaphor	εἰδὼς τὸν διαλογισμὸν τῆς καρδίας αὐτῶν	1	knowing the reasoning in their hearts	Here Luke uses **hearts** figuratively to represent the disciples’ thoughts and evaluations. Alternate translation: “knowing what they were thinking” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -1785,7 +1785,7 @@ LUK	10	32	l618	grammar-connect-logic-contrast	ὁμοίως…καὶ Λευεί
 LUK	10	32	l619	figs-explicit	ἀντιπαρῆλθεν	1	passed by on the other side	The implication is that the Levite did not help the man. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “he did not help the injured man, but instead walked past him on the other side of the road” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	10	33	z3xt	writing-participants	Σαμαρείτης δέ τις	1	But a certain Samaritan	This expression introduces a new character in the parable. Alternate translation: “But there was also a Samartian who” (See: [[rc://en/ta/man/translate/writing-participants]])
 LUK	10	33	cyp5	figs-explicit	Σαμαρείτης δέ τις	1	But a certain Samaritan	Jesus assumes that his listeners will know that Jews and Samaritans were bitter enemies. This detail is important to the story. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “But there was a Samaritan, whose people were enemies of the Jews, who” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	10	33	l620	grammar-connect-logic-contrast	Σαμαρείτης δέ τις	1	But a certain Samaritan	Since Jews and Samaritans were enemies, the listeners would have assumed that this Samaritan would not help an injured Jewish man. Since he did help him, Jesus introduces this character with a contrasting word that calls attention to this unexpected result. You can do the same in your translation. (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
+LUK	10	33	l620	grammar-connect-logic-contrast	Σαμαρείτης δέ τις	1	But a certain Samaritan	Since Jews and Samaritans were enemies, the listeners would have assumed that this Samaritan would not help an injured Jewish man. Since he did help him, Jesus introduces this character with a contrasting word that calls attention to this unexpected result. you could do the same in your translation. (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 LUK	10	33	w8qm		ἐσπλαγχνίσθη	1	he was moved with compassion	Alternate translation: “he felt sorry for him and wanted to help him”
 LUK	10	34	emq5	figs-events	κατέδησεν τὰ τραύματα αὐτοῦ, ἐπιχέων ἔλαιον καὶ οἶνον	1	he bound up his wounds, pouring on oil and wine	The Samaritan would have put the **oil and wine** on the **wounds** first, and then **bound up** the **wounds**. Alternate translation: “he put oil and wine on the wounds and then wrapped them with cloth” (See: [[rc://en/ta/man/translate/figs-events]])
 LUK	10	34	um21	figs-explicit	ἐπιχέων ἔλαιον καὶ οἶνον	1	pouring on oil and wine	The **wine** was used to clean the **wounds**, and the **oil** was used to prevent infection. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “pouring oil and wine on them to help heal them” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1976,7 +1976,7 @@ LUK	11	34	l701		ἐπὰν δὲ πονηρὸς ᾖ	1	But when it is bad	In thi
 LUK	11	35	z96u	figs-exmetaphor	σκόπει…μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν	1	beware that the light that is in you is not darkness	Jesus continues to draw an extended comparison between physical vision and spiritual receptivity. If it would be helpful to your readers, you could explain the comparison. Alternate translation: “It would be dangerous for you to think that you could see clearly if you actually could not. In the same way, be careful not to think that you understand and live by God’s message if you really do not” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 LUK	11	36	g336	figs-simile	ἔσται φωτεινὸν ὅλον, ὡς ὅταν ὁ λύχνος τῇ ἀστραπῇ φωτίζῃ σε	1	it will all be illuminated, as when the lamp with its brightness illuminates you	Jesus now uses a simile to connect the illustration of the lamp with the extended metaphor of the eye. If it would be helpful to your readers, you could explain the meaning of the simile. Alternate translation: “light will come into your whole body. In the same way, if you are willing to obey God, you will be able to understand his message and live by it completely, just as a lamp shines a bright light that allows you to see yourself and everything around you clearly” (See: [[rc://en/ta/man/translate/figs-simile]])
 LUK	11	37	h6zz	writing-newevent	ἐν δὲ τῷ λαλῆσαι	1	and when he had spoken	Luke uses this phrase to introduce a new event in the story. Alternate translation: “and when Jesus had finished saying these things” (See: [[rc://en/ta/man/translate/writing-newevent]])
-LUK	11	37	l702		ἐρωτᾷ αὐτὸν Φαρισαῖος	1	a Pharisee asks him	To call attention to a development in the story, Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “a Pharisee asked him”
+LUK	11	37	l702		ἐρωτᾷ αὐτὸν Φαρισαῖος	1	a Pharisee asks him	To call attention to a development in the story, Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “a Pharisee asked him”
 LUK	11	37	l703	writing-participants	Φαρισαῖος	1	a Pharisee	This introduces a new character into the story. Alternate translation: “a Pharisee who was there” (See: [[rc://en/ta/man/translate/writing-participants]])
 LUK	11	37	x6nx	translate-unknown	ἀνέπεσεν	1	reclined to eat	It was the custom in this culture at a relaxed meal such as this one for host and guests to eat while lying down comfortably around the table. You could translate this by using the expression in your language for the customary posture at a meal. Alternate translation: “sat down at the table” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	11	38	bm8j	figs-explicit	οὐ πρῶτον ἐβαπτίσθη	1	he did not first wash	The Pharisees had a rule that people had to **wash** their hands before eating in order to be ceremonially clean before God. Alternate translation: “wash his hands in order to be ceremonially clean” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -2000,11 +2000,11 @@ LUK	11	43	w6pv	figs-idiom	τὴν πρωτοκαθεδρίαν	1	the first seats
 LUK	11	43	sz72	figs-explicit	τοὺς ἀσπασμοὺς	1	the greetings	The implication is that people would greet the Pharisees in public by addressing them with honorary titles. Alternate translation: “for people to greet you with special titles” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	11	44	hag2	figs-simile	ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα, καὶ οἱ ἄνθρωποι οἱ περιπατοῦντες ἐπάνω οὐκ οἴδασιν	1	you are like the unseen graves, and the men walking over them do not know it	Jesus is saying that the Pharisees are like unmarked graves because they appear to be ceremonially clean, and so people do not realize that they should avoid them and their teaching. Alternate translation: “you are like burial places that people should not go near, but people do not realize that because the places are unmarked” (See: [[rc://en/ta/man/translate/figs-simile]])
 LUK	11	44	l708	figs-explicit	ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα	1	you are like the unseen graves	The implication is that these **graves** are **unseen**, that is, people do not know that they are there, because they do not have markers such as the stones or plaques that are customarily used to identify graves and to memorialize the people who are buried in them. Alternate translation: “you are like unmarked graves” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	11	44	mrw1	translate-unknown	μνημεῖα	1	graves	The term **graves** refers to holes dug in the ground where dead bodies are buried. If your readers would not be familiar with **graves**, you can use a general term. Alternate translation: “burial places” (See: [[rc://en/ta/man/translate/translate-unknown]])
+LUK	11	44	mrw1	translate-unknown	μνημεῖα	1	graves	The term **graves** refers to holes dug in the ground where dead bodies are buried. If your readers would not be familiar with **graves**, you could use a general term. Alternate translation: “burial places” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	11	44	l709	figs-gendernotations	καὶ οἱ ἄνθρωποι οἱ περιπατοῦντες ἐπάνω	1	and the men walking over them	Here Jesus is using the term **men** in a generic sense that includes all people. Alternate translation: “that people walk over” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 LUK	11	44	h9x7	figs-explicit	οὐκ οἴδασιν	1	do not know it	The implication is that if the Jews walked over a grave, they would become ceremonially unclean because they had come close to a dead body. Unmarked graves would cause them to do that accidentally. Alternate translation: “do not realize that and so become ceremonially unclean” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	11	44	l710	figs-metaphor	οὐκ οἴδασιν	1	do not know it	Jesus is using the implied ceremonial uncleanness figuratively to represent not doing what pleases God. He has just said in [11:42](../11/42.md) that this is really a matter of showing love and justice to others. Alternate translation: “without realizing it and so, because they follow your teaching, they do not do the things that God wants them to do most” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-LUK	11	45	l711		ἀποκριθεὶς δέ τις τῶν νομικῶν λέγει αὐτῷ	1	Then answering one of the lawyers says to him	To call attention to a development in the story, Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “Then one of the experts in the Jewish law who was there said to him”
+LUK	11	45	l711		ἀποκριθεὶς δέ τις τῶν νομικῶν λέγει αὐτῷ	1	Then answering one of the lawyers says to him	To call attention to a development in the story, Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “Then one of the experts in the Jewish law who was there said to him”
 LUK	11	45	l712	figs-hendiadys	ἀποκριθεὶς…λέγει	1	answering … says	Together the two verbs **answering** and **says** mean that this lawyer was responding to what Jesus had said about the Pharisees. Alternate translation: “responded” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 LUK	11	45	u1vv	writing-participants	τις τῶν νομικῶν	1	one of the lawyers	This phrase introduces a new character into the story. Alternate translation: “one of the experts in the Jewish law who was there” (See: [[rc://en/ta/man/translate/writing-participants]])
 LUK	11	45	l713	translate-unknown	τις τῶν νομικῶν	1	one of the lawyers	See how you translated this in [7:30](../07/30.md). Alternate translation: “one of the experts in the Jewish law who was there” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -2151,7 +2151,7 @@ LUK	12	25	lsx8	figs-rquestion	τίς…ἐξ ὑμῶν μεριμνῶν, δύ
 LUK	12	25	n286	figs-metaphor	ἐπὶ τὴν ἡλικίαν αὐτοῦ προσθεῖναι πῆχυν	1	add a cubit to his lifespan	Jesus is speaking figuratively of the **lifespan** as if it were measured in length rather than in time. Alternate translation: “make his life any longer” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	12	25	l777	translate-unknown	πῆχυν	1	a cubit	A **cubit** is a measure of length equal to about half a meter or about a foot and a half. If it would be helpful to your readers, you could express this length using the measure that is customary your culture. (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	12	25	l778	figs-explicit	πῆχυν	1	a cubit	The implication may be that since a **cubit** is a relatively short distance, it figuratively represents only a short time. Alternate translation: “even a little bit” or “even a short time” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	12	26	hl4d	figs-rquestion	εἰ οὖν οὐδὲ ἐλάχιστον δύνασθε, τί περὶ τῶν λοιπῶν μεριμνᾶτε?	1	If then you are not able to do the least, why do you worry about the rest?	Jesus is using the question form to teach his disciples. If your readers would misunderstand this, you could translate his words as a statement or exclamation. Alternate translation: “Since you cannot do even this small thing, you should not worry about the other things!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+LUK	12	26	hl4d	figs-rquestion	εἰ οὖν οὐδὲ ἐλάχιστον δύνασθε, τί περὶ τῶν λοιπῶν μεριμνᾶτε?	1	If then you are not able to do the least, why do you worry about the rest?	Jesus is using the question form to teach his disciples. If your readers would misunderstand this, you could translate his words as a statement or exclamation. Alternate translation: “Since you couldnot do even this small thing, you should not worry about the other things!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	12	26	l779	figs-nominaladj	ἐλάχιστον	1	the least	Jesus is using the adjective **least** as a noun. Your language may use adjectives in the same way. If not, you can translate this with a noun phrase. Alternate translation: “such a very little thing” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 LUK	12	26	l780	figs-explicit	τῶν λοιπῶν	1	the rest	The implication in context is that Jesus is referring to having food to eat and clothes to wear. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “having food and clothing” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	12	27	h293		κατανοήσατε τὰ κρίνα πῶς αὐξάνει	1	Consider the lilies—how they grow	Alternate translation: “Think about how the lilies grow”
@@ -2260,8 +2260,8 @@ LUK	12	50	k4e8	grammar-connect-logic-contrast	δὲ	1	But	Jesus uses this word t
 LUK	12	50	hn1j	figs-metaphor	βάπτισμα…ἔχω βαπτισθῆναι	1	I have a baptism to be baptized with	Jesus speaks figuratively of **baptism** to describe how he must suffer. Just as water covers a person during baptism, suffering will overwhelm Jesus. Alternate translation: “I must be overwhelmed by suffering” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	12	50	l822	figs-activepassive	βάπτισμα…ἔχω βαπτισθῆναι	1	I have a baptism to be baptized with	If your readers would misunderstand this, you could express this with an active form. Alternate translation: “suffering must overwhelm me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	12	50	r2yj	figs-exclamations	πῶς συνέχομαι ἕως ὅτου τελεσθῇ	1	how I am distressed until it is completed	This exclamation emphasizes how distressed Jesus is. Alternate translation: “I am terribly distressed and will continue to be distressed until my suffering is completed” (See: [[rc://en/ta/man/translate/figs-exclamations]])
-LUK	12	50	l823	figs-activepassive	πῶς συνέχομαι	1	how I am distressed	If your readers would misunderstand this, you could express this with an active form, and you can state what is doing the action. Alternate translation: “this suffering will continue to distress me terribly” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-LUK	12	50	l824	figs-activepassive	ἕως ὅτου τελεσθῇ	1	until it is completed	If your readers would misunderstand this, you could express this with an active form, and you can state who will do the action. Alternate translation: “until I have endured all of it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	12	50	l823	figs-activepassive	πῶς συνέχομαι	1	how I am distressed	If your readers would misunderstand this, you could express this with an active form, and you could state what is doing the action. Alternate translation: “this suffering will continue to distress me terribly” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	12	50	l824	figs-activepassive	ἕως ὅτου τελεσθῇ	1	until it is completed	If your readers would misunderstand this, you could express this with an active form, and you could state who will do the action. Alternate translation: “until I have endured all of it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	12	51	s32r	figs-rquestion	δοκεῖτε ὅτι εἰρήνην παρεγενόμην δοῦναι ἐν τῇ γῇ?	1	Do you think that I came to give peace on the earth?	Jesus is not asking the people in the crowd to tell him what they think. He is using the question form as a teaching tool. If your readers would misunderstand this, you could translate these words as a statement. Alternate translation: “Do not think that I came to bring peace on the earth.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	12	51	l825	figs-metonymy	δοκεῖτε ὅτι εἰρήνην παρεγενόμην δοῦναι ἐν τῇ γῇ	1	Do you think that I came to give peace on the earth	Jesus says **the earth** figuratively to mean the people living on the earth. Alternate translation: “Do you think that I came to make peace between people” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	12	51	l826	figs-abstractnouns	εἰρήνην…δοῦναι ἐν τῇ γῇ	1	to give peace on the earth	If your readers would misunderstand the abstract noun **peace**, you could express the idea behind it with an equivalent expression. Alternate translation: “to make people get along with one another” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -2270,7 +2270,7 @@ LUK	12	51	np4v	figs-abstractnouns	οὐχί…ἀλλ’ ἢ διαμερισμ
 LUK	12	51	l828		λέγω ὑμῖν	1	I say to you	Jesus uses this expression to emphasize what he is about to tell his disciples and the crowd. Alternate translation: “I want you to understand”
 LUK	12	52	vrt5	figs-metonymy	πέντε ἐν ἑνὶ οἴκῳ	1	five in one house	Jesus uses the term **house** to refer figuratively to people who live together in a house, that is, to a family. Alternate translation: “five members of the same family” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	12	52	l829	figs-activepassive	διαμεμερισμένοι	1	divided	If your readers would misunderstand this, you could express this with an active form. Alternate translation: “who will take sides against one another” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-LUK	12	52	fln4	figs-ellipsis	τρεῖς ἐπὶ δυσὶν, καὶ δύο ἐπὶ τρισίν	1	three against two, and two against three	Jesus is leaving out some of the words that a sentence would ordinarily need in order to be complete. You can supply these words from what he says figuratively earlier in the sentence. Alternate translation: “three of the family members will be on one side, and the other two will be on the opposing side” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+LUK	12	52	fln4	figs-ellipsis	τρεῖς ἐπὶ δυσὶν, καὶ δύο ἐπὶ τρισίν	1	three against two, and two against three	Jesus is leaving out some of the words that a sentence would ordinarily need in order to be complete. you could supply these words from what he says figuratively earlier in the sentence. Alternate translation: “three of the family members will be on one side, and the other two will be on the opposing side” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 LUK	12	52	l830	figs-parallelism	τρεῖς ἐπὶ δυσὶν, καὶ δύο ἐπὶ τρισίν	1	three against two, and two against three	These two phrases mean the same thing. Jesus is likely using repetition for emphasis. If your readers would misunderstand this, you could combine these phrases. Alternate translation: “three of the family members will be on one side, and the other two will be on the opposing side” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 LUK	12	53	qr7s	figs-activepassive	διαμερισθήσονται	1	They will be divided	If your readers would misunderstand this, you could express this with an active form. Alternate translation: “Family members will oppose one another” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	12	53	l831	figs-parallelism	πατὴρ ἐπὶ υἱῷ, καὶ υἱὸς ἐπὶ πατρί	1	father against son, and son against father	These two phrases mean the same thing. Jesus is likely using repetition for emphasis. If your readers would misunderstand this, you could combine these phrases and make them a sentence of their own. Alternate translation: “Fathers and sons will oppose one another” (See: [[rc://en/ta/man/translate/figs-parallelism]])
@@ -2329,7 +2329,7 @@ LUK	13	7	l854	figs-quotesinquotes	εἶπεν…πρὸς τὸν ἀμπελο
 LUK	13	7	l855	figs-metaphor	ἰδοὺ	1	Behold	The man uses the term **behold** to get the gardener to pay attention to what he is about to say. Alternate translation: “Pay attention” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	13	7	hg35	figs-rquestion	ἵνα τί καὶ τὴν γῆν καταργεῖ?	1	Why is it even idling the ground?	The man uses the question form to emphasize that the tree is useless and that the gardener should cut it down. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “Do not let it keep the ground from being productive any longer.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	13	7	l856	figs-metaphor	τὴν γῆν καταργεῖ	1	idling the ground	The man speaks figuratively of the tree as if it were keeping the ground from working, since the ground would be productive if a different tree that actually was bearing fruit were in its place. Alternate translation: “is it … keeping the ground from being productive” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-LUK	13	8	pm3j		ὁ δὲ ἀποκριθεὶς λέγει αὐτῷ	1	But answering he says to him	To call attention to a development in the story, Jesus uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “But he responded”
+LUK	13	8	pm3j		ὁ δὲ ἀποκριθεὶς λέγει αὐτῷ	1	But answering he says to him	To call attention to a development in the story, Jesus uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “But he responded”
 LUK	13	8	l857	figs-hendiadys	ὁ…ἀποκριθεὶς λέγει	1	answering he says	Together the terms **answering** and **says** mean that the gardener responded to what his master told him to do. Alternate translation: “he responded” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 LUK	13	8	l2ks		ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος	1	leave it this year also	Alternate translation: “wait one more year before cutting down the tree”
 LUK	13	8	st4w	translate-unknown	βάλω κόπρια	1	put on manure	The word **manure** means animal dung. In some places people mix it into the ground to make the soil more fertile for plants and trees. If your readers would not be familiar with this practice, you could explain it, or you could use a general expression. Alternate translation: “mix animal dung into the soil to enrich it” or “fertilize it” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -2359,7 +2359,7 @@ LUK	13	16	br72	figs-metaphor	θυγατέρα Ἀβραὰμ	1	a daughter of Abr
 LUK	13	16	euq2	figs-metaphor	ἣν ἔδησεν ὁ Σατανᾶς	1	whom Satan bound	Jesus speaks figuratively of the evil spirit causing the crippling disease as if Satan had tied the woman up. Alternate translation: “whom Satan kept crippled by this illness” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	13	16	l863	figs-metonymy	ὁ Σατανᾶς	1	Satan	Jesus figuratively calls the evil spirit **Satan** by association with the leader of the evil spirits. Alternate translation: “this evil spirit” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	13	16	mh31	figs-metaphor	ἰδοὺ, δέκα καὶ ὀκτὼ ἔτη	1	behold, for 18 years	Jesus uses the term **behold** to emphasize the fact that eighteen years was a very long time for the woman to suffer. Your language may have its own way of emphasizing this. Alternate translation: “for eighteen long years” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-LUK	13	16	g5b7	figs-rquestion	οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ Σαββάτου?	1	ought she not to have been released	Jesus is using the question form to challenge the synagogue ruler’s assertion that people should not come for healing on the Sabbath. If your readers would misunderstand this, you can translate his words as a statement. Alternate translation: “it is right to free her” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+LUK	13	16	g5b7	figs-rquestion	οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ Σαββάτου?	1	ought she not to have been released	Jesus is using the question form to challenge the synagogue ruler’s assertion that people should not come for healing on the Sabbath. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “it is right to free her” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	13	16	l864	figs-metaphor	ἀπὸ τοῦ δεσμοῦ τούτου	1	from this bond	Jesus speaks again about the woman’s disease figuratively as if it had kept her tied up. Alternate translation: “from this crippling illness” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	13	16	l865		τῇ ἡμέρᾳ τοῦ Σαββάτου	1	on the day of the Sabbath	Here your language might use an indefinite article rather than the definite article, since Jesus is not speaking of a specific Sabbath. Alternate translation: “on a Sabbath day”
 LUK	13	17	l866	figs-activepassive	κατῃσχύνοντο	1	were put to shame	If your readers would misunderstand this, you could express this with an active form. Alternate translation: “felt ashamed” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -2369,7 +2369,7 @@ LUK	13	18	ua3y	figs-rquestion	τίνι ὁμοία ἐστὶν ἡ Βασιλε
 LUK	13	18	l867	figs-abstractnouns	τίνι ὁμοία ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ	1	What is the kingdom of God like	See how you decided to translate the phrase **the kingdom of God** in [4:43](../04/43.md). If your readers would misunderstand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule.” Alternate translation: “What is it like when God rules” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 LUK	13	19	g4hr	figs-simile	ὁμοία ἐστὶν κόκκῳ σινάπεως	1	It is like a mustard seed	This is a simile or comparison. Alternate translation: “The kingdom of God is like a mustard seed” (See: [[rc://en/ta/man/translate/figs-simile]])
 LUK	13	19	l868	figs-parables	ὁμοία ἐστὶν κόκκῳ σινάπεως	1	It is like a mustard seed	This comparison is also a parable, a brief illustration designed to help the people understand what Jesus is teaching. If it would be helpful to your readers, you could state that explicitly in your translation. Alternate translation: “Then Jesus gave the people in the synagogue this illustration to help them understand. ‘The kingdom of God is like a mustard seed’” (See: [[rc://en/ta/man/translate/figs-parables]])
-LUK	13	19	x3p8	translate-unknown	κόκκῳ σινάπεως	1	a mustard seed	A **mustard seed** is a very small seed that grows into a large plant. If your readers would not be familiar with it, in your translation you can use the name of another seed like it, or you can use a general phrase. Alternate translation: “a very small seed” (See: [[rc://en/ta/man/translate/translate-unknown]])
+LUK	13	19	x3p8	translate-unknown	κόκκῳ σινάπεως	1	a mustard seed	A **mustard seed** is a very small seed that grows into a large plant. If your readers would not be familiar with it, in your translation you can use the name of another seed like it, or you could use a general phrase. Alternate translation: “a very small seed” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	13	19	l869	figs-gendernotations	ἄνθρωπος	1	a man	This could: (1) be a generic sense that includes all people. Alternate translation: “a person” (2) refers to a man and a woman in paired examples to offer a comprehensive teaching about the kingdom of God, since Jesus speaks in his next illustration of a **woman** doing something. In that case, it would be appropriate to say **a man** here. (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 LUK	13	19	wv4q	figs-explicit	ἔβαλεν εἰς κῆπον ἑαυτοῦ	1	took and threw into his garden	In this culture, people planted some kinds of seeds by throwing them so that they scattered in a garden. Jesus assumes that his listeners will know this. Alternate translation: “planted in his garden” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	13	19	avk2	figs-explicitinfo	τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ	1	the birds of the sky nested in its branches	In your language, it might seem that this phrase expresses unnecessary extra information. If so, you could abbreviate it. However, you could also use an action clause to keep the sense of “sky.” Alternate translation: “birds built their nests in its branches” or “birds flew down and made nests in its branches” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
@@ -2448,7 +2448,7 @@ LUK	13	34	l915	figs-123person	ἡ ἀποκτείνουσα τοὺς προφή
 LUK	13	34	zhg8	figs-activepassive	τοὺς ἀπεσταλμένους πρὸς αὐτήν	1	those who are sent to her	If your readers would misunderstand this, you could express this with an active form, and you could state who has done the action. Alternate translation: “those God has sent to her” or “those God has sent to it” or “those God has sent to you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	13	34	rj48	figs-exclamations	ποσάκις ἠθέλησα	1	How often have I desired	This is an exclamation and not a question. Alternate translation: “I have desired so often” (See: [[rc://en/ta/man/translate/figs-exclamations]])
 LUK	13	34	q1i3	figs-metaphor	ἐπισυνάξαι τὰ τέκνα σου	1	to gather your children	Jesus is figuratively describing the people who live in Jerusalem as if they were the **children** of the city. Alternate translation: “to gather your people” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-LUK	13	34	q4nf	figs-ellipsis	ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας	1	the way a hen her own brood under her wings	Jesus is leaving out the word **gathers** that in many languages a sentence would need in order to be complete. You can supply this word from earlier in the sentence. Alternate translation: “the way a hen gathers her own brood under her wings” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+LUK	13	34	q4nf	figs-ellipsis	ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας	1	the way a hen her own brood under her wings	Jesus is leaving out the word **gathers** that in many languages a sentence would need in order to be complete. you could supply this word from earlier in the sentence. Alternate translation: “the way a hen gathers her own brood under her wings” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 LUK	13	34	l916	figs-you	σου	1	your	Even though Jesus is speaking of the people who live in Jerusalem, he is figuratively addressing the city, so **your** would be singular. The pronoun **you** would also be a singular pronoun in any case where it is needed in your language as a pronoun for a verb, for example, “you were not willing,” and in the phrase “sent to you,” if you decide to use the second person. (See: [[rc://en/ta/man/translate/figs-you]])
 LUK	13	34	kb9t	figs-simile	ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας	1	the way a hen gathers her brood under her wings	Jesus uses this comparison to describe how he wishes he could care for the people of Jerusalem. Alternate translation: “just as if I were a hen gathering her chicks under her wings” (See: [[rc://en/ta/man/translate/figs-simile]])
 LUK	13	34	l917	translate-unknown	τὴν ἑαυτῆς νοσσιὰν	1	her brood	The term **brood** refers collectively to all of the young offspring of a bird. Alternate translation: “her chicks” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -2495,14 +2495,14 @@ LUK	14	8	l938	figs-metaphor	τὴν πρωτοκλισίαν	1	the first place	S
 LUK	14	8	t1r5	figs-activepassive	ἐντιμότερός σου ᾖ κεκλημένος ὑπ’ αὐτοῦ	1	a more honorable than you may have been invited by him	If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the host may also have invited a person who is more important than you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	14	8	l939	figs-nominaladj	ἐντιμότερός	1	a more honorable	Jesus is using the comparative adjective **more honorable** as a noun. If your readers would misunderstand this, you could translate it with a noun phrase. Alternate translation: “a person who is more important” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 LUK	14	8	m5b9	figs-youcrowd	σου	1	you	Even though Jesus is speaking to the crowd, he is addressing an individual situation, so **you** and **your** are singular in [14:8-10](../14/08.md). But if the singular forms of these pronouns would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]])
-LUK	14	9	l940	translate-unknown	ἐλθὼν, ὁ σὲ καὶ αὐτὸν καλέσας	1	when the one who invited you and him arrives	In this culture, the host would come into the banquet hall after all the guests were seated. If the practice is different in your culture, you can use a general expression in your translation here. Alternate translation: “when the person who invited both of you sees the seating arrangements” (See: [[rc://en/ta/man/translate/translate-unknown]])
+LUK	14	9	l940	translate-unknown	ἐλθὼν, ὁ σὲ καὶ αὐτὸν καλέσας	1	when the one who invited you and him arrives	In this culture, the host would come into the banquet hall after all the guests were seated. If the practice is different in your culture, you could use a general expression in your translation here. Alternate translation: “when the person who invited both of you sees the seating arrangements” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	14	9	ecp7	figs-idiom	ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν	1	you will begin with shame to take the last place	Jesus uses the term **begin** idiomatically to suggest slowly unfolding, reluctant action. Alternate translation: “you will be ashamed and reluctantly have to take the last place” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	14	9	gqa6	figs-metaphor	τὸν ἔσχατον τόπον	1	the last place	The term **last** figuratively represents being unimportant and not honored. If your culture has a way of placing people at meals to show honor, you can use that in your translation. Otherwise, you can use a general expression. Alternate translation: “a seat far from the host” or “a seat for the least important person” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	14	9	l941	figs-explicit	τὸν ἔσχατον τόπον	1	the last place	The implication is that this guest must go to the least important section of seats because all the other places have been taken in the meantime. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “a seat for the least important person, since all the other seats will be taken” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	14	10	x5qh	figs-activepassive	ὅταν κληθῇς	1	when you are invited	If your readers would misunderstand this, you could express this with an active form, and you could state who does the action. Alternate translation: “when someone invites you to a feast” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	14	10	l942	translate-unknown	ἀνάπεσε	1	recline to eat	See how you translated this in [14:8](../14/08.md). Alternate translation: “take your place at the table” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	14	10	by81	figs-metaphor	εἰς τὸν ἔσχατον τόπον	1	in the last place	See how you translated this in [14:9](../14/09.md). Alternate translation: “among the least important people” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-LUK	14	10	l943	translate-unknown	ὅταν ἔλθῃ ὁ κεκληκώς σε	1	when the one who has invited you comes	In this culture, the host would come into the banqueting hall after all the guests were seated. If the practice is different in your culture, you can use a general expression in your translation here. Alternate translation: “when the person who invited you sees where you are sitting” (See: [[rc://en/ta/man/translate/translate-unknown]])
+LUK	14	10	l943	translate-unknown	ὅταν ἔλθῃ ὁ κεκληκώς σε	1	when the one who has invited you comes	In this culture, the host would come into the banqueting hall after all the guests were seated. If the practice is different in your culture, you could use a general expression in your translation here. Alternate translation: “when the person who invited you sees where you are sitting” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	14	10	ck9k	figs-metaphor	προσανάβηθι ἀνώτερον	1	come up higher	The host speaks figuratively of the more important places at the feast being **higher** than the less important ones. Alternate translation: “move to a seat for a more important person” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	14	10	h5ee	figs-idiom	ἔσται σοι δόξα	1	there will be honor to you	This is an idiom. If it would be helpful to your readers, you could state who would make this happen. Alternate translation: “your host will honor you” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	14	10	l944	figs-metaphor	ἐνώπιον	1	before all those reclining to eat with you	Here, the word **before** means “in front of” or “in the presence of.” Alternate translation: “in the presence of all the other guests” or “as all the other guests are watching” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -2765,7 +2765,7 @@ LUK	16	6	m059	translate-bvolume	πεντήκοντα	1	50	If your readers would
 LUK	16	7	sy3y	figs-quotesinquotes	ἔπειτα ἑτέρῳ εἶπεν, σὺ δὲ πόσον ὀφείλεις?	1	Then to another he said, ‘And you, how much do you owe?’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Then the manager asked another debtor how much he owed” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	16	7	pq2u	translate-bvolume	ἑκατὸν κόρους	1	100 cors	The word **cors** is the plural of “cor,” an ancient measurement equal to about one fifth of a metric ton or about ten bushels. If your readers would misunderstand this, you could use the equivalent modern measurement in your translation. You could also use a general term, as UST does. Alternate translation: “20 tons” (metric tons) or “1,000 bushels” (See: [[rc://en/ta/man/translate/translate-bvolume]])
 LUK	16	7	m060	figs-quotesinquotes	ὁ δὲ εἶπεν, ἑκατὸν κόρους σίτου. λέγει αὐτῷ, δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα	1	And he said, ‘100 cors of wheat.’ He says to him, ‘Take your bill, and write 80.’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “He told the manager that he owed 100 cors of wheat. The manager told him to take his bill and change that to 80 cors” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
-LUK	16	7	m061		λέγει αὐτῷ	1	He says to him	To convey vividness and immediacy, the parable uses the present tense in past narration here. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “He said to him”
+LUK	16	7	m061		λέγει αὐτῷ	1	He says to him	To convey vividness and immediacy, the parable uses the present tense in past narration here. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “He said to him”
 LUK	16	7	m062	translate-unknown	σου τὰ γράμματα	1	your bill	See how you translated this in [16:6](../16/06.md). Alternate translation: “your statement” or “your note” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	16	7	tn17	translate-bvolume	ὀγδοήκοντα	1	80	If your readers would misunderstand this, you could use an equivalent modern measurement in your translation. Alternate translation: “16 tons” or “800 bushels” (See: [[rc://en/ta/man/translate/translate-bvolume]])
 LUK	16	8	nfz3		φρονίμως ἐποίησεν	1	he had acted shrewdly	Alternate translation: “he had looked out for himself” or “he had planned for the future”
@@ -2839,7 +2839,7 @@ LUK	16	22	hn6v	figs-activepassive	ἐτάφη	1	was buried	If your readers would
 LUK	16	23	m082	translate-names	ἐν τῷ ᾍδῃ	1	in Hades	**Hades** was the Greek name for the abode of the dead. You could use that name in your translation, or you could use an equivalent expression. Alternate translation: “he went to Hades, where” or “he went to hell, where” or “he went to the place of the dead, where” (See: [[rc://en/ta/man/translate/translate-names]])
 LUK	16	23	tl8x	figs-idiom	ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ	1	lifting up his eyes	This is an idiom. Alternate translation: “he looked up” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	16	23	vca4		ὑπάρχων ἐν βασάνοις	1	being in torment	Alternate translation: “while suffering in terrible pain”
-LUK	16	23	m083		ὁρᾷ	1	he sees	To call attention to a significant development in the story, Jesus uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “he saw”
+LUK	16	23	m083		ὁρᾷ	1	he sees	To call attention to a significant development in the story, Jesus uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “he saw”
 LUK	16	23	qpd2	figs-explicit	ἐν τοῖς κόλποις αὐτοῦ	1	in his bosom	See how you translated this expression in [16:22](../16/22.md). Alternate translation: “in a place of honor next to him” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	16	24	m084	figs-quotesinquotes	αὐτὸς φωνήσας εἶπεν, Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον, ἵνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος, καὶ καταψύξῃ τὴν γλῶσσάν μου; ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ	1	crying out he said, ‘Father Abraham, have mercy on me and send Lazarus, that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame.’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “he shouted over to Abraham, addressing him respectfully as his ancestor, and asked him to have mercy on him and send Lazarus to dip the tip of his finger in water and cool his tongue, because he was in a flame that was making him suffer greatly” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	16	24	dpp9	figs-hendiadys	αὐτὸς φωνήσας εἶπεν	1	crying out he said	Together the terms **crying out** and **said** mean that the rich man spoke what follows as a loud cry. Alternate translation: “the rich man shouted out” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
@@ -2867,7 +2867,7 @@ LUK	16	27	m090	figs-metaphor	Πάτερ	1	Father	The rich man is using the term
 LUK	16	27	m091	figs-metonymy	εἰς τὸν οἶκον τοῦ πατρός μου	1	to the house of my father	The rich man is using the word **house** figuratively to mean the people who live together in a household. Alternate translation: “to my family” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	16	28	y1xn	figs-quotesinquotes	ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου	1	for I have five brothers—in order that he might warn them, so that they would not also come to this place of torment	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. It may be helpful to make this a separate sentence. Alternate translation: “The rich man explained that he had five brothers and that he wanted Lazarus to warn them so that they would not also come to where he was, in a place where they would suffer greatly” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	16	28	x8xk	figs-explicit	ὅπως διαμαρτύρηται αὐτοῖς	1	in order that he might warn them	The implication is that the rich man wanted Lazarus to warn his brothers not to act as he had. He had been selfish, self-indulgent, and unconcerned about the needs of people around him who were poor and suffering. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “so that he can warn them not to be self-indulgent and callous, as I was” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	16	29	m092		λέγει δὲ Ἀβραάμ	1	But Abraham says	To call attention to a significant development in the story, Jesus uses the present tense in past narration here. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “But Abraham said”
+LUK	16	29	m092		λέγει δὲ Ἀβραάμ	1	But Abraham says	To call attention to a significant development in the story, Jesus uses the present tense in past narration here. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “But Abraham said”
 LUK	16	29	m093	figs-quotesinquotes	λέγει δὲ Ἀβραάμ, ἔχουσι Μωϋσέα καὶ τοὺς προφήτας; ἀκουσάτωσαν αὐτῶν	1	But Abraham says, ‘They have Moses and the prophets; let them listen to them’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “But Abraham told the rich man that his brothers had what Moses and the prophets had written, and that they should obey their teaching” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	16	29	v8eh	figs-explicit	ἔχουσι Μωϋσέα καὶ τοὺς προφήτας	1	They have Moses and the prophets	The implication is that Abraham is refusing to send Lazarus to the rich man’s brothers. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “No, I will not do that, because your brothers have what Moses and the prophets have written” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	16	29	x8pt	figs-metonymy	Μωϋσέα καὶ τοὺς προφήτας	1	Moses and the prophets	Abraham is using the names of the authors of the biblical books to refer figuratively to their writings. Alternate translation: “what Moses and the prophets have written” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -2926,7 +2926,7 @@ LUK	17	7	m120	figs-hypo	τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων, 
 LUK	17	7	m121	figs-quotesinquotes	εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ αὐτῷ, εὐθέως παρελθὼν ἀνάπεσε	1	will say to him, having come in from the field, ‘Come immediately and recline to eat’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “would tell him as soon as he came in from the field to sit right down and have his own supper” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	17	7	va34	figs-explicit	δοῦλον…ἀροτριῶντα ἢ ποιμαίνοντα	1	a servant plowing or tending sheep	It may be helpful to say explicitly that the land and sheep hypothetically belong to the person who is being asked to consider what he would do in this situation. Alternate translation: “a servant who had been out plowing your land or taking care of your sheep” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	17	7	m122	translate-unknown	ἀνάπεσε	1	recline to eat	See how you translated this in [5:29](../05/29.md). Alternate translation: “sit down to eat” or “sit down and have your supper” (See: [[rc://en/ta/man/translate/translate-unknown]])
-LUK	17	8	iw9j	figs-rquestion	οὐχὶ ἐρεῖ αὐτῷ, ἑτοίμασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι, ἕως φάγω καὶ πίω; καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ?	1	will he not say to him, ‘Prepare something I may eat, and girding yourself, serve me while I eat and drink, and after these things you will eat and drink’?	Jesus uses a second question as a further teaching tool, to emphasize how a person actually would treat a servant. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “he would certainly say to him, ‘Prepare something for me to eat, and then wrap your robe around your hips so you can serve me while I eat and drink, and after that you yourself can eat and drink’” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+LUK	17	8	iw9j	figs-rquestion	οὐχὶ ἐρεῖ αὐτῷ, ἑτοίμασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι, ἕως φάγω καὶ πίω; καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ?	1	will he not say to him, ‘Prepare something I may eat, and girding yourself, serve me while I eat and drink, and after these things you will eat and drink’?	Jesus uses a second question as a further teaching tool, to emphasize how a person actually would treat a servant. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “he would certainly say to him, ‘Prepare something for me to eat, and then wrap your robe around your hips so you could serve me while I eat and drink, and after that you yourself can eat and drink’” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	17	8	m123	figs-quotesinquotes	οὐχὶ ἐρεῖ αὐτῷ, ἑτοίμασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι, ἕως φάγω καὶ πίω; καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ?	1	will he not say to him, ‘Prepare something I may eat, and girding yourself, serve me while I eat and drink, and after these things you will eat and drink’?	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “he would certainly tell the servant to prepare something for him to eat, and then to wrap his robe around his hips so he could serve him while he ate and drank, and that only after doing that the servant himself could eat and drink” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	17	8	kr7u	translate-unknown	περιζωσάμενος διακόνει μοι	1	girding yourself serve me	See how you translated this in [12:35](../12/35.md). Alternate translation: “wrap the lower part of your robe around your hips so that you can serve me” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	17	8	ds77		καὶ μετὰ ταῦτα	1	and after these things	Alternate translation: “Then, after you have served me”
@@ -2947,14 +2947,14 @@ LUK	17	11	m133	writing-background	αὐτὸς διήρχετο διὰ μέσο
 LUK	17	12	d9mg	writing-participants	ἀπήντησαν δέκα λεπροὶ ἄνδρες	1	ten men who were lepers met him	Luke uses this phrase to introduce these new characters into the story. Alternate translation: “ten men who were lepers came out to meet him” (See: [[rc://en/ta/man/translate/writing-participants]])
 LUK	17	12	i1sc	figs-explicit	οἳ ἔστησαν πόρρωθεν	1	who stood at a distance	The **lepers** were not reluctant to engage Jesus. Rather, this was a respectful gesture, since they were not allowed to approach other people. According to the law of Moses, they were ceremonially unclean for as long as they had a skin disease. Luke assumes that his readers will know that, but if it would be helpful to your readers, you could indicate it explicitly. It may be helpful to make this a separate sentence. Alternate translation: “They stood at a distance, as they were required to do because they were ceremonially unclean” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	17	13	l1j4	figs-idiom	αὐτοὶ ἦραν φωνὴν	1	they lifted up their voice	This idiom means that they spoke loudly. Alternate translation: “they called out in loud voices” or “they shouted out” (See: [[rc://en/ta/man/translate/figs-idiom]])
-LUK	17	13	m134		αὐτοὶ ἦραν φωνὴν	1	they lifted up their voice	If it would be unusual in your language for someone to speak as if a group of people had only one **voice**, you can use the plural form here. Alternate translation: “they called out in loud voices”
+LUK	17	13	m134		αὐτοὶ ἦραν φωνὴν	1	they lifted up their voice	If it would be unusual in your language for someone to speak as if a group of people had only one **voice**, you could use the plural form here. Alternate translation: “they called out in loud voices”
 LUK	17	13	fsn5	figs-imperative	ἐλέησον ἡμᾶς	1	have mercy on us	This is an imperative, but it should be translated as a polite request, rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “please have mercy on us” (See: [[rc://en/ta/man/translate/figs-imperative]])
 LUK	17	13	m135	figs-explicit	ἐλέησον ἡμᾶς	1	have mercy on us	The ten lepers assume that Jesus will know that they are specifically asking to be healed. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “please have mercy on us and heal us” or “please be merciful to us by healing us” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	17	14	mrx8	figs-explicit	πορευθέντες ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσιν	1	Go show yourselves to the priests	People who had been lepers but who had been healed were required under the law of Moses to have the priests verify that fact. So the implication of this command is that Jesus is healing the men. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “You are healed. Now go and show yourselves to the priests so they can verify that” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	17	14	m137	writing-newevent	καὶ ἐγένετο	1	And it happened that	Luke uses this phrase to introduce a significant development in the episode. Use a word, phrase, or other method in your language that is natural for this purpose. (See: [[rc://en/ta/man/translate/writing-newevent]])
-LUK	17	14	jpk2	figs-activepassive	ἐκαθαρίσθησαν	1	they were cleansed	If your readers would misunderstand this, you could express this with an active form, and you can state who did the action. Alternate translation: “God healed them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	17	14	jpk2	figs-activepassive	ἐκαθαρίσθησαν	1	they were cleansed	If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “God healed them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	17	14	m138	figs-explicit	ἐκαθαρίσθησαν	1	they were cleansed	Luke uses the term **cleansed** for the healing of these lepers because when they were healed, they were no longer ceremonially unclean. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “God healed them and so they were no longer ceremonially unclean” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	17	15	tdt1	figs-activepassive	ἰδὼν ὅτι ἰάθη	1	seeing that he had been healed	If your readers would misunderstand this, you could express this with an active form, and you can state who did the action. Alternate translation: “when he realized that Jesus had healed him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	17	15	tdt1	figs-activepassive	ἰδὼν ὅτι ἰάθη	1	seeing that he had been healed	If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “when he realized that Jesus had healed him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	17	15	x5ja		ὑπέστρεψεν	1	returned	Alternate translation: “came back to where Jesus was”
 LUK	17	15	pe1z	figs-idiom	μετὰ φωνῆς μεγάλης δοξάζων τὸν Θεόν	1	glorifying God with a loud voice	This is an idiom that means the leper raised the volume of his voice. Alternate translation: “loudly praising God” or “shouting praises God” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	17	16	ca9n	translate-symaction	ἔπεσεν ἐπὶ πρόσωπον παρὰ τοὺς πόδας αὐτοῦ	1	he fell on his face at his feet	Bowing or lying down in front of Jesus was a humble sign of gratitude and respect for him. Be sure that it is clear in your translation that this man did not fall down accidentally. Alternate translation: “he bowed down in front of Jesus” (See: [[rc://en/ta/man/translate/translate-symaction]])
@@ -3046,18 +3046,18 @@ LUK	17	33	kvw6		ὃς δ’ ἂν ἀπολέσει, ζῳογονήσει αὐ
 LUK	17	34	p84l		λέγω ὑμῖν	1	I say to you	Jesus says this to emphasize what he is about to tell his disciples. Alternate translation: “Indeed”
 LUK	17	34	j3b6	figs-hypo	ταύτῃ τῇ νυκτὶ ἔσονται δύο ἐπὶ κλίνης μιᾶς	1	in that night there will be two in one bed	Jesus is speaking of a hypothetical situation that might occur at this time. It may be helpful to make this a separate sentence. Alternate translation: “Suppose this were to happen at night, and suppose there were two people sleeping in the same bed” (See: [[rc://en/ta/man/translate/figs-hypo]])
 LUK	17	34	at99	translate-unknown	ἐπὶ κλίνης μιᾶς	1	in one bed	If your readers would not be familiar with what a **bed** is, you could use the name of the sleeping furniture that people in your own culture use, or you could use a general expression. Alternate translation: “sleeping on one mat” or “sleeping side by side” or “sleeping in the same place” (See: [[rc://en/ta/man/translate/translate-unknown]])
-LUK	17	34	e9hj	figs-activepassive	ὁ εἷς παραλημφθήσεται, καὶ ὁ ἕτερος ἀφεθήσεται	1	The one will be taken and the other will be left	If your readers would misunderstand this, you could use active forms for both of these verbs, and you can state who would do the actions. This could mean: (1) the person who is **taken** may be one whom God takes out of a situation in which they would be destroyed, as God brought Lot out of Sodom, and the person who is **left** may be one who remains in a situation where they will be destroyed, like the people who remained in Sodom. That is the interpretation of UST. Alternate translation: “God will spare one of them but destroy the other” (2) in the parallel to this passage in the Gospel of Matthew, Jesus says that the people living in Noah’s time “knew nothing until the flood came and took them all away” (Matthew 24:39 ULT). So the person who is **taken** may actually be one whom God destroys, and the one who is **left** may be one whom God spares and allows to remain alive. Alternate translation: “God will destroy one of them but spare the other” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	17	34	e9hj	figs-activepassive	ὁ εἷς παραλημφθήσεται, καὶ ὁ ἕτερος ἀφεθήσεται	1	The one will be taken and the other will be left	If your readers would misunderstand this, you could use active forms for both of these verbs, and you could state who would do the actions. This could mean: (1) the person who is **taken** may be one whom God takes out of a situation in which they would be destroyed, as God brought Lot out of Sodom, and the person who is **left** may be one who remains in a situation where they will be destroyed, like the people who remained in Sodom. That is the interpretation of UST. Alternate translation: “God will spare one of them but destroy the other” (2) in the parallel to this passage in the Gospel of Matthew, Jesus says that the people living in Noah’s time “knew nothing until the flood came and took them all away” (Matthew 24:39 ULT). So the person who is **taken** may actually be one whom God destroys, and the one who is **left** may be one whom God spares and allows to remain alive. Alternate translation: “God will destroy one of them but spare the other” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	17	34	m183	figs-hypo	ὁ εἷς παραλημφθήσεται	1	The one will be taken	If you translated the first sentence in this verse as the condition of a hypothetical situation, translate this sentence as the result of that condition. Alternate translation: “Then one of them will be taken” (See: [[rc://en/ta/man/translate/figs-hypo]])
 LUK	17	35	il9v	figs-hypo	ἔσονται δύο ἀλήθουσαι ἐπὶ τὸ αὐτό	1	There will be two grinding together	Jesus is speaking of a hypothetical situation that might occur at this time. It may be helpful to make this a separate sentence. Alternate translation: “Suppose that when this happens, two women are grinding grain together” (See: [[rc://en/ta/man/translate/figs-hypo]])
 LUK	17	35	m184		δύο	1	two	The verb is feminine, so this means “two women.” (In [17:34](../17/34.md) and [17:36](../17/36.md), grammatically masculine forms are used, but conventionally in Greek that means that the people are not known to be all women; they could be men or women, so a general term such as “people” would be appropriate in those verses.) Alternate translation: “two women”
 LUK	17	35	t4zn	translate-unknown	ἀλήθουσαι	1	grinding	The term **grinding** refers to the process of breaking up grain into very small pieces so that it can be used for cooking. If your readers would not be familiar with grain, you could use a general expression. Alternate translation: “grinding grain” or “preparing food” (See: [[rc://en/ta/man/translate/translate-unknown]])
-LUK	17	35	m185	figs-activepassive	ἡ μία παραλημφθήσεται, ἡ δὲ ἑτέρα ἀφεθήσεται	1	The one will be taken, but the other will be left	If your readers would misunderstand this, you could use active forms for both of these verbs, and you can state who would do the actions. See how you decided to translate this in [17:34](../17/34.md). Alternate translation: “God will spare one of them but destroy the other” or “God will destroy one of them but spare the other” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	17	35	m185	figs-activepassive	ἡ μία παραλημφθήσεται, ἡ δὲ ἑτέρα ἀφεθήσεται	1	The one will be taken, but the other will be left	If your readers would misunderstand this, you could use active forms for both of these verbs, and you could state who would do the actions. See how you decided to translate this in [17:34](../17/34.md). Alternate translation: “God will spare one of them but destroy the other” or “God will destroy one of them but spare the other” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	17	35	m186	figs-hypo	ἡ μία παραλημφθήσεται	1	The one will be taken	If you translated the first sentence in this verse as the condition of a hypothetical situation, translate this sentence as the result of that condition. Alternate translation: “Then one of them will be taken” (See: [[rc://en/ta/man/translate/figs-hypo]])
 LUK	17	36	m187	translate-textvariants	δύο ἐν ἀγρῷ εἰς παραληφθήσεται καὶ ὁ ἕτερος ἀφεθήσεται	1	There will be two in the field; one will be taken and the other will be left	See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to include this verse in your translation. The notes below discuss translation issues in the verse, for those who decide to include it. (See: [[rc://en/ta/man/translate/translate-textvariants]])
 LUK	17	36	m188	figs-hypo	δύο ἐν ἀγρῷ	1	There will be two in the field	Jesus is speaking of a hypothetical situation that might occur at this time. It may be helpful to make this a separate sentence. Alternate translation: “Suppose that when this happens, two people are out working in a field” (See: [[rc://en/ta/man/translate/figs-hypo]])
-LUK	17	36	m189	figs-activepassive	εἰς παραληφθήσεται καὶ ὁ ἕτερος ἀφεθήσεται	1	one will be taken and the other will be left	If your readers would misunderstand this, you could use active forms for both of these verbs, and you can state who would do the actions. See how you decided to translate this in [17:34](../17/34.md). Alternate translation: “God will spare one of them but destroy the other” or “God will destroy one of them but spare the other” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	17	36	m189	figs-activepassive	εἰς παραληφθήσεται καὶ ὁ ἕτερος ἀφεθήσεται	1	one will be taken and the other will be left	If your readers would misunderstand this, you could use active forms for both of these verbs, and you could state who would do the actions. See how you decided to translate this in [17:34](../17/34.md). Alternate translation: “God will spare one of them but destroy the other” or “God will destroy one of them but spare the other” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	17	36	m190	figs-hypo	εἰς παραληφθήσεται	1	one will be taken	If you translated the beginning of this verse as the condition of a hypothetical situation, translate this as the result of that condition, as a separate sentence. Alternate translation: “Then one of them will be taken” (See: [[rc://en/ta/man/translate/figs-hypo]])
-LUK	17	37	m191		ἀποκριθέντες λέγουσιν αὐτῷ	1	answering they say to him	To convey the vividness and immediacy of the disciples’ question, Luke uses the present tense in past narration here. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “the disciples responded to him”
+LUK	17	37	m191		ἀποκριθέντες λέγουσιν αὐτῷ	1	answering they say to him	To convey the vividness and immediacy of the disciples’ question, Luke uses the present tense in past narration here. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “the disciples responded to him”
 LUK	17	37	m192	figs-hendiadys	ἀποκριθέντες λέγουσιν αὐτῷ	1	answering they say to him	Together the two words **answering** and **say** mean that the disciples responded to what Jesus had been telling them by asking him a question about it. Alternate translation: “the disciples responded to him” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 LUK	17	37	wmg6	figs-explicit	ποῦ, Κύριε	1	Where, Lord	The implication is that the disciples are asking where the things that Jesus has been describing will happen. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Lord, where will these things happen” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	17	37	fen1	writing-proverbs	ὅπου τὸ σῶμα, ἐκεῖ καὶ οἱ ἀετοὶ ἐπισυναχθήσονται	1	Where the body is, there also the vultures will be gathered together	Jesus may be quoting a popular proverb of the time. Alternate translation: “The location will be obvious from the things that you see happening there” (See: [[rc://en/ta/man/translate/writing-proverbs]])
@@ -3176,7 +3176,7 @@ LUK	18	29	sk6z	figs-doublenegatives	οὐδείς ἐστιν ὃς ἀφῆκε
 LUK	18	29	m237	figs-abstractnouns	εἵνεκεν τῆς Βασιλείας τοῦ Θεοῦ	1	for the sake of the kingdom of God	See how you decided to translate the phrase **the kingdom of God** in [4:43](../04/43.md). If your readers would misunderstand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule.” Alternate translation: “in order to allow God to rule over his life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 LUK	18	30	s6rp	figs-doublenegatives	ὃς οὐχὶ μὴ ἀπολάβῃ	1	who will by no means not receive	This is the conclusion of the double negative statement that began in the previous verse with “there is no one who has left.” If you started to translate it there as a positive statement, you can finish that translation here. Alternate translation: “will certainly receive” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 LUK	18	30	m238	figs-metonymy	ἐν τῷ καιρῷ τούτῳ…ἐν τῷ αἰῶνι τῷ ἐρχομένῳ	1	in this time … in the age that is coming	Jesus is using the word **time** in the same figurative sense as the word **age** in [16:8](../16/08.md), to mean the long period of time defined by the duration of the created world; by association, it means the world itself. Here, Jesus is using the word **age** similarly to mean the new world that God will introduce after the end of this present world. Alternate translation: “in this present world … in the world to come” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-LUK	18	30	d3xa	figs-ellipsis	καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ, ζωὴν αἰώνιον	1	and in the age that is coming, eternal life	Jesus 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 what he says earlier in the sentence. Alternate translation: “and they will also receive eternal life in the world to come” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+LUK	18	30	d3xa	figs-ellipsis	καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ, ζωὴν αἰώνιον	1	and in the age that is coming, eternal life	Jesus 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 what he says earlier in the sentence. Alternate translation: “and they will also receive eternal life in the world to come” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 LUK	18	31	pwk9		παραλαβὼν…τοὺς δώδεκα	1	he took the Twelve aside	Alternate translation: “Jesus took the Twelve to a place away from other people where they would be alone”
 LUK	18	31	m239	figs-nominaladj	τοὺς δώδεκα	1	the Twelve	See how you translated this in [8:1](../08/01.md). You may have decided to translate the nominal adjective **Twelve** with an equivalent phrase. Alternate translation: “his 12 apostles” or “the 12 men he had appointed to be apostles” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 LUK	18	31	m240	translate-names	τοὺς δώδεκα	1	the Twelve	You may have decided instead in [8:1](../08/01.md) to translate this as a title, even if your language does not ordinarily use adjectives as nouns. If so, you can do the same thing here. (See: [[rc://en/ta/man/translate/translate-names]])
@@ -3292,7 +3292,7 @@ LUK	19	16	ejx9	figs-personification	ἡ μνᾶ σου, δέκα προσηργ
 LUK	19	16	j7ag	translate-bweight	μνᾶ	1	mina	See how you translated **mina** in [19:13](../19/13.md). (See: [[rc://en/ta/man/translate/translate-bweight]])
 LUK	19	17	abcq	figs-quotesinquotes	καὶ εἶπεν αὐτῷ, εὖ ἀγαθὲ δοῦλε! ὅτι ἐν ἐλαχίστῳ, πιστὸς ἐγένου, ἴσθι ἐξουσίαν ἔχων ἐπάνω δέκα πόλεων	1	And he said to him, ‘Well done, good servant. Because you were faithful in very little, be having authority over ten cities’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “So the king told this first servant that he had done a good job, and that because he had shown in a small task that he was faithful, he was making him the ruler of ten cities” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	19	17	m287	grammar-connect-logic-result	καὶ εἶπεν αὐτῷ	1	And he said to him	Jesus uses this phrase to introduce the results of what the previous sentence described. Alternate translation: “So the king said to the first servant” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
-LUK	19	17	n5at	figs-exclamations	εὖ ἀγαθὲ δοῦλε!	1	Well done, good servant!	Your language may have a phrase that an employer would use to show approval. If so, you can use it in your translation. Alternate translation: “Good job!” (See: [[rc://en/ta/man/translate/figs-exclamations]])
+LUK	19	17	n5at	figs-exclamations	εὖ ἀγαθὲ δοῦλε!	1	Well done, good servant!	Your language may have a phrase that an employer would use to show approval. If so, you could use it in your translation. Alternate translation: “Good job!” (See: [[rc://en/ta/man/translate/figs-exclamations]])
 LUK	19	17	t6zk		ἐν ἐλαχίστῳ	1	in very little	This could mean: (1) “in a small responsibility.” (2) “with a little bit of money.”
 LUK	19	17	m288	figs-imperative	ἴσθι ἐξουσίαν ἔχων ἐπάνω δέκα πόλεων	1	be having authority over ten cities	The new king speaks this as a command, but it is not one that the servant is capable of obeying on his own. Rather, the king is using the command form to appoint the servant to a position of authority. Alternate translation: “I am making you the ruler of ten cities” (See: [[rc://en/ta/man/translate/figs-imperative]])
 LUK	19	18	zsr1	figs-quotesinquotes	ἦλθεν ὁ δεύτερος λέγων, ἡ μνᾶ σου, Κύριε, ἐποίησεν πέντε μνᾶς	1	the second came and said, ‘Your mina, master, has made five minas’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “the second servant came and told him that he had used his mina to make five more minas” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
@@ -3313,7 +3313,7 @@ LUK	19	21	w5yw		ἄνθρωπος αὐστηρὸς	1	a harsh man	Alternate tra
 LUK	19	21	a6ja	figs-metaphor	αἴρεις ὃ οὐκ ἔθηκας	1	You take up what you did not put down	The servant is speaking figuratively of the king as if he would pick up things that others had set down and take them away as his own property. Alternate translation: “You take other people’s property as your own” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	19	21	mi5b	figs-metaphor	θερίζεις ὃ οὐκ ἔσπειρας	1	you reap what you did not sow	The servant is speaking figuratively of the king as if he would harvest a crop that someone else had planted. Alternate translation: “you benefit from other people’s hard work” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	19	22	q2k2	figs-quotesinquotes	λέγει αὐτῷ, ἐκ τοῦ στόματός σου κρίνω σε, πονηρὲ δοῦλε; ᾔδεις ὅτι ἐγὼ ἄνθρωπος αὐστηρός εἰμι, αἴρων ὃ οὐκ ἔθηκα, καὶ θερίζων ὃ οὐκ ἔσπειρα?	1	He says to him, ‘By your mouth I will judge you, wicked servant! Did you know that I am a harsh man, taking up what I did not put down, and reaping what I did not sow?’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “The king told him that he was a wicked servant and that he would judge him by what he had just said. The king said to suppose that he really was a harsh man who took other people’s property as his own and benefitted from other people’s hard work” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
-LUK	19	22	m294		λέγει αὐτῷ	1	He says to him	To call attention to a development in the story, this parable uses the present tense here in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “The king said to this servant”
+LUK	19	22	m294		λέγει αὐτῷ	1	He says to him	To call attention to a development in the story, this parable uses the present tense here in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “The king said to this servant”
 LUK	19	22	wt8q	figs-metonymy	ἐκ τοῦ στόματός σου	1	By your mouth	The king is using the term **mouth** figuratively to refer to what the servant said using his mouth. Alternate translation: “based on what you have just said” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	19	22	xga8	figs-rquestion	ᾔδεις ὅτι ἐγὼ ἄνθρωπος αὐστηρός εἰμι, αἴρων ὃ οὐκ ἔθηκα, καὶ θερίζων ὃ οὐκ ἔσπειρα?	1	Did you know that I am a harsh man, taking up what I did not put down, and reaping what I did not sow?	The king is not asking the servant to verify what he has just said. Rather, he is using the question form to challenge the servant. He is repeating what the servant said about him, but not to grant that it is true. Rather, he is about to tell the servant what he should have done if it actually had been true. Alternate translation: “So you thought I was a harsh man who took other people’s property as his own and benefitted from other people’s hard work” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	19	22	m295	figs-metaphor	αἴρων ὃ οὐκ ἔθηκα, καὶ θερίζων ὃ οὐκ ἔσπειρα	1	taking up what I did not put down, and reaping what I did not sow	See how you translated these expressions in [19:21](../19/21.md). Alternate translation: “who took other people’s property as his own and benefitted from other people’s hard work” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -3517,7 +3517,7 @@ LUK	20	22	m378		φόρον δοῦναι	1	to give tribute	Alternate translation
 LUK	20	22	h4cc	figs-metonymy	Καίσαρι	1	to Caesar	The spies are referring figuratively to the Roman government by Caesar’s name, since he was its ruler. Alternate translation: “to the Roman government” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	20	23	z9dm		κατανοήσας δὲ αὐτῶν τὴν πανουργίαν, εἶπεν	1	but perceiving their craftiness, he said	Alternate translation: “But Jesus realized that these spies were trying to trick him, and so he said”
 LUK	20	24	j21y	translate-bmoney	δηνάριον	1	a denarius	See how you translated this in [7:41](../07/41.md). Alternate translation: “a Roman coin” (See: [[rc://en/ta/man/translate/translate-bmoney]])
-LUK	20	24	cvs9	figs-rquestion	τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν?	1	Whose image and inscription does it have?	This is not a rhetorical question, since Jesus does want the spies to answer, even though he already knows the answer to the question himself and he is using it as a teaching tool. So it would not be appropriate to translate this as if it were a statement or an exclamation, for example, “Surely you can see whose picture and name are on this coin” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+LUK	20	24	cvs9	figs-rquestion	τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν?	1	Whose image and inscription does it have?	This is not a rhetorical question, since Jesus does want the spies to answer, even though he already knows the answer to the question himself and he is using it as a teaching tool. So it would not be appropriate to translate this as if it were a statement or an exclamation, for example, “Surely you could see whose picture and name are on this coin” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	20	24	wt51	figs-metonymy	ἐπιγραφήν	1	inscription	Jesus is referring figuratively to the name on the coin by association with the fact that it is an **inscription**, that is, something written on the coin. Alternate translation: “name” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	20	25	rey9	figs-metonymy	ἀπόδοτε τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ	1	give back the things of Caesar to Caesar, and the things of God to God	Jesus is referring figuratively to the Roman government by the name of **Caesar**, its ruler. Alternate translation: “pay the Roman government what it deserves, and pay God what he deserves” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	20	25	gj71	figs-ellipsis	καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ	1	and the things of God to God	Jesus is speaking compactly and he does not repeat the verb **give back**, but it may be supplied from the previous phrase. AT: “and pay God what he deserves” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
@@ -3558,7 +3558,7 @@ LUK	20	34	n91c	figs-idiom	οἱ υἱοὶ τοῦ αἰῶνος τούτου	1
 LUK	20	34	m398	figs-gendernotations	οἱ υἱοὶ	1	the sons	Jesus is using the word **sons** in a generic sense that includes both men and women. Alternate translation: “The people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 LUK	20	34	m399	figs-metonymy	τοῦ αἰῶνος τούτου	1	this age	As in [16:8](../16/08.md), here the term **age** means specifically the long period of time defined by the duration of the world; by association, it means the world itself. Alternate translation: “this present world” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	20	35	m8m9	figs-activepassive	οἱ…καταξιωθέντες…οὔτε γαμοῦσιν οὔτε γαμίζονται	1	those who are considered worthy … neither marry nor are given in marriage	As in [20:34](../20/34.md), if your language does not use passive verbal forms, but your culture does use different expressions for men and women when they marry, you can use two different active verbal forms here, and you can specify the agent in the second case. Alternate translation: “among the people whom God considers worthy … the men will not marry wives and parents will not give their daughters in marriage to husbands” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-LUK	20	35	m400	figs-activepassive	οἱ…καταξιωθέντες	1	those who are considered worthy	If your readers would misunderstand this, you can express this with an active form, and you can state who does the action. Alternate translation: “the people whom God considers worthy” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	20	35	m400	figs-activepassive	οἱ…καταξιωθέντες	1	those who are considered worthy	If your readers would misunderstand this, you can express this with an active form, and you could state who does the action. Alternate translation: “the people whom God considers worthy” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	20	35	m401	figs-metonymy	τοῦ αἰῶνος ἐκείνου, τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν	1	to obtain that age and resurrection that is from the dead	Jesus is using the word **age** in the same figurative sense as in [18:30](../18/30.md), to mean the new world that God will introduce after the end of this present world. See how you translated the expression there. Alternate translation: “to live in his new world when he brings back to life the people who have died” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	20	35	ct9h	figs-abstractnouns	τυχεῖν…τῆς ἀναστάσεως τῆς ἐκ νεκρῶν	1	to obtain … the resurrection that is from the dead	If your readers would misunderstand the abstract noun **resurrection**, you could express the idea behind it with an equivalent expression. Alternate translation: “when he brings back to life the people who have died” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 LUK	20	35	m3gm	figs-nominaladj	νεκρῶν	1	the dead	Jesus is using the adjective **dead** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “the people who have died” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
@@ -3567,7 +3567,7 @@ LUK	20	36	lk28	figs-explicit	οὐδὲ…ἀποθανεῖν ἔτι δύνα
 LUK	20	36	m402	figs-explicit	ἰσάγγελοι γάρ εἰσιν	1	for they are like the angels	Jesus assumes that his listeners will know that angels do not die. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “because they will be like the angels, who do not die” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	20	36	m403	figs-gendernotations	υἱοί εἰσιν Θεοῦ	1	they are sons of God	Here Jesus is using the term **sons** in a generic sense that includes both men and women. Alternate translation: “they are God’s own children” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 LUK	20	36	btb3	figs-idiom	τῆς ἀναστάσεως υἱοὶ ὄντες	1	being sons of the resurrection	Jesus is using the term **sons** in this second case idiomatically to mean people who share the qualities of something. In this case, Jesus is describing people who share the quality of God bringing them back to life after they have died. Alternate translation: “since God has brought them back to life” (See: [[rc://en/ta/man/translate/figs-idiom]])
-LUK	20	37	j8z5	figs-activepassive	ἐγείρονται οἱ νεκροὶ	1	the dead are raised	If your readers would misunderstand this, you can express this with an active form, and you can state who does the action. Alternate translation: “God brings back to life people who have died” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	20	37	j8z5	figs-activepassive	ἐγείρονται οἱ νεκροὶ	1	the dead are raised	If your readers would misunderstand this, you can express this with an active form, and you could state who does the action. Alternate translation: “God brings back to life people who have died” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	20	37	m404	figs-nominaladj	οἱ νεκροὶ	1	the dead	Jesus is using the adjective **dead** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “people who have died” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 LUK	20	37	g3xg		καὶ Μωϋσῆς	1	even Moses	Jesus is using the word **even** for emphasis. He is stressing the authority of Moses as someone to whom God gave an extensive revelation of his character and actions. Alternate translation: “Moses himself”
 LUK	20	37	m405	translate-names	Μωϋσῆς	1	Moses	**Moses** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
@@ -3601,7 +3601,7 @@ LUK	20	42	m415	figs-nominaladj	κάθου ἐκ δεξιῶν μου	1	Sit at my
 LUK	20	42	pse3	translate-symaction	κάθου ἐκ δεξιῶν μου	1	Sit at my right	The seat at the right side of a ruler was a position of great honor and authority. By telling the Messiah to sit there, God was symbolically conferring honor and authority on him. Alternate translation: “Sit in the place of honor beside me” (See: [[rc://en/ta/man/translate/translate-symaction]])
 LUK	20	43	m416	figs-quotesinquotes	ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	1	until I make your enemies a footstool for your feet	This is the continuation of a quotation within a quotation within a quotation. If you decided in [20:42](../20/42.md) to have only one level of quotation, you can make the same adjustment here. Alternate translation: “until he made his enemies a footstool for his feet” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	20	43	fl1h	figs-metaphor	ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	1	until I make your enemies a footstool for your feet	The psalm speaks figuratively of the Messiah using his enemies as a **footstool** to mean that Yahweh would make those enemies stop resisting the Messiah and submit to him. Alternate translation: “until I conquer your enemies for you” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-LUK	20	43	m418	figs-metaphor	ὑποπόδιον τῶν ποδῶν σου	1	a footstool for your feet	If your readers would not know what a **footstool** is, you can use a general expression. Alternate translation: “something on which you can rest your feet” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+LUK	20	43	m418	figs-metaphor	ὑποπόδιον τῶν ποδῶν σου	1	a footstool for your feet	If your readers would not know what a **footstool** is, you can use a general expression. Alternate translation: “something on which you could rest your feet” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	20	44	m419	figs-quotesinquotes	Δαυεὶδ οὖν, Κύριον, αὐτὸν καλεῖ	1	David therefore calls him ‘Lord’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “David therefore calls the Messiah his Lord” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	20	44	zk2h	figs-explicit	Δαυεὶδ οὖν, Κύριον, αὐτὸν καλεῖ	1	David therefore calls him ‘Lord’	In this culture, an ancestor was more respected than a descendant. But to call someone **Lord** was to address that person as the more respected one. As the General Notes to this chapter describe, this is a paradox, that is, is a statement that describes two things that seem as if they cannot both be true at the same time, but which actually are both true. Jesus is calling attention to this paradox to get his listeners to think more deeply about who the Messiah is. If it would be helpful to your readers, you could indicate explicitly what makes this a paradox. Alternate translation: “David therefore addresses the Messiah respectfully as his Lord. But if the Messiah is his descendant, David should be the more respected person” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	20	44	k1tp	figs-rquestion	καὶ πῶς υἱός αὐτοῦ ἐστιν	1	And how is he his son	Like the question in [20:41](../20/41.md), this seems to be a question that Jesus wanted his listeners to try to answer, even though he is also using it to teach. It is a difficult question, like the ones they asked him, which he answered well. They will not be able to answer his question, and this should give them a further appreciation for his wisdom, in addition to what they might learn from reflecting on the question later. So it would be appropriate to leave it in question form and not translate it as a statement. Alternate translation: “So why do people say that the Messiah is David’s descendant” (See: [[rc://en/ta/man/translate/figs-rquestion]])
@@ -3637,11 +3637,11 @@ LUK	21	5	m430	figs-activepassive	κεκόσμηται	1	it was decorated	If your
 LUK	21	5	vk7z	figs-metonymy	ἀναθέμασιν	1	offerings	In this context, **offerings** refers specifically to golden ornaments that people had given to beautify the temple and its courtyards. The ornaments were known by this name since people had given them as offerings. Alternate translation: “ornaments that people had donated” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	21	6	lcz6		ταῦτα ἃ θεωρεῖτε	1	These things that you are looking at	Alternate translation: “As for this beautiful temple and its decorations”
 LUK	21	6	wcd9	figs-idiom	ἐλεύσονται ἡμέραι ἐν αἷς	1	the days will come in which	Here Jesus is using the term **days** figuratively to refer to a specific time. Alternate translation: “there will be a time when” (See: [[rc://en/ta/man/translate/figs-idiom]])
-LUK	21	6	jfl1	figs-activepassive	οὐκ ἀφεθήσεται λίθος ἐπὶ λίθῳ	1	stone upon stone will not be left	If your readers would misunderstand this, you could express this with an active form, and you can state who will do the action. Alternate translation: “your enemies will not leave one stone upon another” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	21	6	jfl1	figs-activepassive	οὐκ ἀφεθήσεται λίθος ἐπὶ λίθῳ	1	stone upon stone will not be left	If your readers would misunderstand this, you could express this with an active form, and you could state who will do the action. Alternate translation: “your enemies will not leave one stone upon another” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	21	6	ajx2		οὐκ ἀφεθήσεται λίθος ἐπὶ λίθῳ	1	stone upon stone will not be left	If your readers would misunderstand this, you could make this statement in positive form. Alternate translation: “your enemies will topple every stone off the stone it is resting on”
 LUK	21	6	dps1	figs-hyperbole	οὐκ ἀφεθήσεται λίθος ἐπὶ λίθῳ	1	stone upon stone will not be left	See how you translated the similar expression “they will not leave stone upon stone” in [19:44](../19/44.md). Here as well this is a figurative overstatement to emphasize how completely the enemies of the Jews will destroy the temple. Alternate translation: “your enemies will completely destroy this building of stone” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 LUK	21	6	m431		ὃς οὐ καταλυθήσεται	1	which will not be torn down	If your readers would misunderstand this, you could make this statement in positive form and make it a separate sentence. Alternate translation: “Every stone will be torn down”
-LUK	21	6	m432	figs-activepassive	ὃς οὐ καταλυθήσεται	1	which will not be torn down	If your readers would misunderstand this, you could express this as a separate sentence with an active form, and you can state who will do the action. (In the alternate translation that is suggested here, “they” would mean “your enemies,” and “it” would mean “this building of stone,” as in the alternate translation in the last note to the previous phrase in this verse.) Alternate translation: “They will tear it all down” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	21	6	m432	figs-activepassive	ὃς οὐ καταλυθήσεται	1	which will not be torn down	If your readers would misunderstand this, you could express this as a separate sentence with an active form, and you could state who will do the action. (In the alternate translation that is suggested here, “they” would mean “your enemies,” and “it” would mean “this building of stone,” as in the alternate translation in the last note to the previous phrase in this verse.) Alternate translation: “They will tear it all down” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	21	7	rix4	writing-pronouns	ἐπηρώτησαν…αὐτὸν	1	they asked him	The pronoun **they** refers to Jesus’ disciples, and the word **him** refers to Jesus. Alternate translation: “the disciples asked Jesus” or “Jesus’ disciples asked him” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 LUK	21	7	m433		Διδάσκαλε	1	Teacher	**Teacher** is a respectful title. You could translate it with an equivalent term that your language and culture would use.
 LUK	21	7	a11j	figs-explicit	πότε οὖν ταῦτα ἔσται, καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα γίνεσθαι	1	when therefore will these things be, and what will be the sign when these things are about to happen	The phrase **these things** refers implicitly to what Jesus has just said about enemies destroying the temple. Alternate translation: “then when will the temple be destroyed, and how will we know that our enemies are about to destroy it” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -3722,7 +3722,7 @@ LUK	21	24	m463	figs-metaphor	στόματι μαχαίρης	1	by the mouth of t
 LUK	21	24	m464	figs-personification	στόματι μαχαίρης	1	by the mouth of the sword	This phrase could also be depicting the sword figuratively as a devouring monster. Alternate translation: “as if swords were eating them up” (See: [[rc://en/ta/man/translate/figs-personification]])
 LUK	21	24	m465	figs-genericnoun	μαχαίρης	1	the sword	The word **sword** represents swords in general, not one particular sword. Alternate translation: “of the swords” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 LUK	21	24	m466	figs-synecdoche	μαχαίρης	1	the sword	Jesus may figuratively be using one kind of weapon, **the sword**, to represent all weapons. Alternate translation: “of the weapons” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-LUK	21	24	cg3n	figs-activepassive	αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα	1	they will be led captive into all the nations	If your readers would misunderstand this, you could express this with an active form, and you can state who will do the action. Alternate translation: “their enemies will capture them and take them away into other countries” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	21	24	cg3n	figs-activepassive	αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα	1	they will be led captive into all the nations	If your readers would misunderstand this, you could express this with an active form, and you could state who will do the action. Alternate translation: “their enemies will capture them and take them away into other countries” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	21	24	zn4e	figs-hyperbole	εἰς τὰ ἔθνη πάντα	1	into all the nations	The word **all** is a generalization that emphasizes that their enemies will take the people away to many other countries. Alternate translation: “into many other countries” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 LUK	21	24	m467	figs-metonymy	ἐθνῶν	1	nations	Jesus is using the term **nations** figuratively to mean the places where various people groups live. Alternate translation: “countries” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	21	24	d356	figs-metaphor	Ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν	1	Jerusalem will be trampled by the nations	Jesus speaks figuratively of the Gentiles walking all over the city of Jerusalem. This image could be: (1) of people walking around on land that they own or control. Alternate translation: “the Gentiles will occupy Jerusalem” (2) of walking over something to flatten it. Alternate translation: “the Gentiles will completely destroy Jerusalem” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -3737,7 +3737,7 @@ LUK	21	26	m472	figs-hendiadys	ἀπὸ φόβου καὶ προσδοκίας	1
 LUK	21	26	az37		τῶν ἐπερχομένων τῇ οἰκουμένῃ	1	the things that are coming upon the inhabited world	Alternate translation: “of the things that are happening in the world” or “of the things that are happening to the world”
 LUK	21	26	m473	grammar-connect-logic-result	αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται	1	for the powers of the heavens will be shaken	If your readers would misunderstand this, you could put this statement first in the verse, since it gives the reason for the results that the rest of the verse describes. You could begin this statement with “Since,” or you could have no introductory word for it and introduce the rest of the verse with “and so.” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 LUK	21	26	wn9g	figs-idiom	αἱ…δυνάμεις τῶν οὐρανῶν σαλευθήσονται	1	the powers of the heavens will be shaken	The phrase **the powers of the heavens** is most likely an idiomatic reference back to the sun, moon, and stars, which Jesus mentioned at the beginning of the previous verse. Alternate translation: “the sun, moon, and stars will be shaken” (See: [[rc://en/ta/man/translate/figs-idiom]])
-LUK	21	26	m474	figs-activepassive	αἱ…δυνάμεις τῶν οὐρανῶν σαλευθήσονται	1	the powers of the heavens will be shaken	If your readers would misunderstand this, you could express this with an active form, and you can state who will do the action. Alternate translation: “God will shake the sun, moon, and stars” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	21	26	m474	figs-activepassive	αἱ…δυνάμεις τῶν οὐρανῶν σαλευθήσονται	1	the powers of the heavens will be shaken	If your readers would misunderstand this, you could express this with an active form, and you could state who will do the action. Alternate translation: “God will shake the sun, moon, and stars” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	21	27	m475	writing-pronouns	ὄψονται	1	they will see	The pronoun **they** refers to the people of the nations, about whom Jesus has been speaking since [21:25](../21/25.md). Alternate translation: “the people of the nations will see” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 LUK	21	27	k9pr	figs-123person	τὸν Υἱὸν τοῦ Ἀνθρώπου	1	the Son of Man	Jesus is referring to himself in the third person. If your readers would misunderstand this, you could translate this in the first person. Alternate translation: “me, the Son of Man” (See: [[rc://en/ta/man/translate/figs-123person]])
 LUK	21	27	m476	figs-explicit	τὸν Υἱὸν τοῦ Ἀνθρώπου	1	the Son of Man	See how you translated the title **Son of Man** in [5:24](../05/24.md). Alternate translation: “me, the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -3825,7 +3825,7 @@ LUK	22	9	s8yw	figs-verbs	ἑτοιμάσωμεν	1	that we should prepare it	Pet
 LUK	22	10	um6z	figs-youdual	αὐτοῖς…ὑμῶν…ὑμῖν…ἀκολουθήσατε	1	them … you … you … follow	Since Jesus is speaking to two men, the pronouns **them** and **you** and the implied **you** in the imperative verb would all be in the dual form, if your language uses that form. Otherwise, they would be plural. (See: [[rc://en/ta/man/translate/figs-youdual]])
 LUK	22	10	c13w	figs-metaphor	ἰδοὺ	1	Behold	Jesus uses this word to tell Peter and John to pay close attention to what he is saying and to do exactly what he tells them. It may be helpful to explain the meaning of the word more fully and to do so as a separate sentence. Alternate translation: “Now pay close attention to these instructions” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	22	10	i45e		συναντήσει ὑμῖν ἄνθρωπος, κεράμιον ὕδατος βαστάζων	1	a man carrying a pitcher of water will meet you.	Alternate translation: “you will see a man carrying a pitcher of water”
-LUK	22	10	a677	translate-unknown	κεράμιον ὕδατος	1	a pitcher of water	This means not a small serving **pitcher**, but a large earthen jug, which the man would likely be carrying on his shoulder. If your language has its own term for a large container that people use to transport water, you can use it here. (See: [[rc://en/ta/man/translate/translate-unknown]])
+LUK	22	10	a677	translate-unknown	κεράμιον ὕδατος	1	a pitcher of water	This means not a small serving **pitcher**, but a large earthen jug, which the man would likely be carrying on his shoulder. If your language has its own term for a large container that people use to transport water, you could use it here. (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	22	11	khy9	figs-quotesinquotes	ἐρεῖτε τῷ οἰκοδεσπότῃ τῆς οἰκίας, λέγει σοι ὁ διδάσκαλος, ποῦ ἐστιν τὸ κατάλυμα, ὅπου τὸ Πάσχα μετὰ τῶν μαθητῶν μου φάγω?	1	say to the master of the house, ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation and then another quotation within that one. Alternate translation: “tell the owner of the house that the Teacher wants to know where the guest room is where he can eat the Passover meal with his disciples” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	22	11	iv6f		ὁ διδάσκαλος	1	the Teacher	**Teacher** is a respectful title for Jesus. You could translate it with an equivalent term that your language and culture would use.
 LUK	22	11	pq8q	figs-metonymy	τὸ Πάσχα	1	the Passover	Jesus is telling Peter and John to use the name of this part of the festival, **Passover**, to refer figuratively to the meal that people shared on that occasion. Alternate translation: “the Passover meal” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -3874,7 +3874,7 @@ LUK	22	22	m520	figs-euphemism	πορεύεται	1	goes	Jesus is speaking about
 LUK	22	22	p2qa	figs-activepassive	κατὰ τὸ ὡρισμένον	1	according to what has been determined	If your readers would misunderstand this, you could express this with an active form, and you could state who has done the action. Alternate translation: “as God has determined” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	22	22	wy2s	figs-activepassive	δι’ οὗ παραδίδοται	1	through whom he is betrayed	If your readers would misunderstand this, you could express this with an active form. Alternate translation: “who betrays him” or, if you decided to use the first person, “who betrays me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	22	24	yyw9	grammar-connect-logic-result	δὲ	1	Then	Luke may use this word simply to indicate that the quarrel about which disciple was the greatest took place after the discussion about which disciple would betray Jesus. However, he could also be using the word to indicate that the quarrel arose directly from the discussion. Alternate translation: “As a result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
-LUK	22	24	y9ce		δοκεῖ εἶναι μείζων	1	seems to be greater	Here Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “appeared to be the greatest one” or “people should consider to be the greatest one”
+LUK	22	24	y9ce		δοκεῖ εἶναι μείζων	1	seems to be greater	Here Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “appeared to be the greatest one” or “people should consider to be the greatest one”
 LUK	22	24	m521		μείζων	1	greater	Your language might naturally use the comparative form of the adjective here, **greater**, to express the issue in terms of which one disciple was greater than all the others. Or your language might naturally use the superlative form, “greatest,” to express the issue in terms of which disciple was the greatest of them all. Alternate translation: “the greatest one”
 LUK	22	25	m522	figs-explicit	οἱ βασιλεῖς τῶν ἐθνῶν	1	the kings of the nations	Here Jesus assumes that his disciples will know that by **the nations** he means the people groups who are not Jews. Alternate translation: “the kings of the Gentiles” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	22	25	zjf5		κυριεύουσιν αὐτῶν	1	lord it over them	Alternate translation: “order them around” or “are arrogant and domineering”
@@ -3938,7 +3938,7 @@ LUK	22	37	m548	figs-explicit	τοῦτο τὸ γεγραμμένον	1	this tha
 LUK	22	37	u9jx	figs-activepassive	δεῖ τελεσθῆναι	1	must be accomplished in me	If your readers would misunderstand this, you could express this with an active form. The meaning of **accomplished** is the same as for the word “fulfilled” in [1:1](../01/01.md), [1:20](../01/20.md), and many other places in the book, even though the Greek verb is different. Alternate translation: “must happen to me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	22	37	m549	figs-quotesinquotes	τό καὶ μετὰ ἀνόμων ἐλογίσθη	1	And he was reckoned with the lawless	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. It may be more natural in your language to use a singular form here. Alternate translation: “that people would consider me to be a criminal” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	22	37	jz9d	figs-nominaladj	μετὰ ἀνόμων ἐλογίσθη	1	he was reckoned with the lawless	Jesus is using the adjective **lawless** as a noun in order to indicate a type of person. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “he was considered a criminal” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-LUK	22	37	jf1f	figs-activepassive	μετὰ ἀνόμων ἐλογίσθη	1	he was reckoned with the lawless	If your readers would misunderstand this, you could express this with an active form, and you can state who did the action. Alternate translation: “people considered him to be a criminal” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	22	37	jf1f	figs-activepassive	μετὰ ἀνόμων ἐλογίσθη	1	he was reckoned with the lawless	If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “people considered him to be a criminal” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	22	37	se1d	figs-explicit	καὶ γὰρ τὸ περὶ ἐμοῦ τέλος ἔχει	1	For indeed the thing concerning me has an accomplishment	Here Jesus is speaking implicitly about what the Scriptures say about him. Alternate translation: “Yes, what the Scriptures say about me must certainly happen” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	22	38	kbt8	figs-explicit	ἱκανόν ἐστιν	1	It is enough	This could mean: (1) Jesus is indicating that when he told his disciples to buy swords, he meant for their own defense, not to attack their enemies, and that they have enough swords for that purpose. Alternate translation: “That will be enough for us to defend ourselves” (2) Jesus wants them to stop talking about having swords. The implication would be that when he said they should buy swords, he was mainly warning them that they were going to face dangers, and he did not really want them to buy swords and fight. Alternate translation: “That is enough talk about swords, I do not really want you to buy them” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	22	39	zaw6	writing-background	ἐξελθὼν, ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ Ὄρος τῶν Ἐλαιῶν	1	going out, he went according to his custom to the Mount of Olives	Luke provides this background information about where Jesus went to help readers understand what happens next in the story. Luke has already indicated in [21:37](../21/37.md) that during this time in Jerusalem, Jesus did not spend the nights in the city, but rather in this location. Alternate translation: “leaving the city of Jerusalem, Jesus went to spend the night on the Mount of Olives, as he had been doing” (See: [[rc://en/ta/man/translate/writing-background]])
@@ -4223,7 +4223,7 @@ LUK	23	41	i4gm	figs-ellipsis	ἡμεῖς…δικαίως	1	we justly	The secon
 LUK	23	41	m657	figs-nominaladj	ἄξια…ὧν ἐπράξαμεν	1	worthy of what we did	The second criminal is using the adjective **worthy** as a noun. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “a just punishment for what we did” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 LUK	23	41	nu35	figs-nominaladj	οὗτος	1	this one	The second criminal is using the adjective **this** as a noun in order to indicate a particular person, Jesus. ULT supplies the noun **one** to show this. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “this man” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 LUK	23	42	mht9	writing-pronouns	καὶ ἔλεγεν	1	And he said	The pronoun **he** refers to the second criminal, who continues speaking, now to Jesus. Alternate translation: “The second criminal then said” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-LUK	23	42	j9d9	figs-idiom	μνήσθητί μου	1	remember me	As in [1:72](../01/72.md), the word **remember** here figuratively describes Jesus thinking about this second criminal and considering what action he can take on his behalf. It does not suggest that Jesus would forget about him. Alternate translation: “do what you can to help me” (See: [[rc://en/ta/man/translate/figs-idiom]])
+LUK	23	42	j9d9	figs-idiom	μνήσθητί μου	1	remember me	As in [1:72](../01/72.md), the word **remember** here figuratively describes Jesus thinking about this second criminal and considering what action he can take on his behalf. It does not suggest that Jesus would forget about him. Alternate translation: “do what you could to help me” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	23	42	m658	figs-imperative	μνήσθητί μου	1	remember me	This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “please do what you can to help me” (See: [[rc://en/ta/man/translate/figs-imperative]])
 LUK	23	42	zyv3	figs-idiom	ὅταν ἔλθῃς ἐν τῇ βασιλείᾳ σου	1	when you come into your kingdom	To **come into** a **kingdom** means to begin to rule as king, as UST indicates. Alternate translation: “when you begin to rule as king” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	23	43	abcv	writing-pronouns	εἶπεν αὐτῷ	1	he said to him	The pronoun **he** refers to Jesus, and the pronoun **him** refers to the second criminal. Alternate translation: “Jesus said to this criminal” (See: [[rc://en/ta/man/translate/writing-pronouns]])
@@ -4240,7 +4240,7 @@ LUK	23	44	m663	translate-ordinal	ἕως ὥρας ἐνάτης	1	until the nin
 LUK	23	45	hjt3	figs-personification	τοῦ ἡλίου ἐκλειπόντος	1	The sun failed	This means figuratively that **the sun**, as if it were an active agent, **failed** to give its light. Luke is speaking from an observational perspective. The sun was still shining above the darkness, but its light could not be seen through the darkness. Alternate translation: “It was too dark even to see the light of the sun” (See: [[rc://en/ta/man/translate/figs-personification]])
 LUK	23	45	m664	translate-symaction	ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον	1	the curtain of the temple was torn in the middle	See the General Notes to this chapter for an explanation of the symbolic significance of this action. (See: [[rc://en/ta/man/translate/translate-symaction]])
 LUK	23	45	ssh2	figs-explicit	τὸ καταπέτασμα τοῦ ναοῦ	1	the curtain of the temple	Luke assumes that his readers will know that he is referring to the curtain that separated the Most Holy Place from the rest of the temple. Alternate translation: “the curtain in front of the Most Holy Place” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	23	45	ah4k	figs-activepassive	ἐσχίσθη	1	was torn	If your readers would misunderstand this, you can express this with an active form, and you can state who did the action. Alternate translation: “God tore” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+LUK	23	45	ah4k	figs-activepassive	ἐσχίσθη	1	was torn	If your readers would misunderstand this, you can express this with an active form, and you could state who did the action. Alternate translation: “God tore” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	23	45	m665	figs-explicit	μέσον	1	in the middle	The implication, as the General Notes to this chapter explain, is that God tearing **the curtain** opened the way into the Most Holy Place. And so **in the middle** means not “across the middle,” from side to side, but “down through the middle,” from top to bottom. Alternate translation: “into two pieces, from top to bottom” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	23	46	z1fq	figs-idiom	φωνήσας φωνῇ μεγάλῃ	1	crying out with a loud voice	This is an idiom that means Jesus raised the volume of his **voice**. Alternate translation: “crying out loudly” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	23	46	r4ub	guidelines-sonofgodprinciples	Πάτερ	1	Father	**Father** is an important title for God. Alternate translation: “God my Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
@@ -4335,7 +4335,7 @@ LUK	24	11	m702	grammar-connect-logic-result	καὶ	2	and	This phrase describes
 LUK	24	11	m703	writing-pronouns	ἠπίστουν αὐταῖς	1	they disbelieved them	The word **they** refers to the apostles and other believers, and the word **them** refers to the women. Alternate translation: “so the apostles and other believers did not believe the women” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 LUK	24	12	rm1d	figs-idiom	ἀναστὰς	1	rising up	This expression is an idiom that means to take initiative. It does not necessarily mean that Peter had been sitting or lying down and then stood up. Alternate translation: “taking initiative” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	24	12	ax6s	figs-explicit	παρακύψας	1	stooping down	Peter had to bend over in order to see inside the tomb because tombs cut in solid rock were very low. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “bending at the waist in order to look into the low tomb” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	24	12	m704		βλέπει	1	he sees	To call attention to a development in the story, Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you can use the past tense in your translation. Alternate translation: “he saw”
+LUK	24	12	m704		βλέπει	1	he sees	To call attention to a development in the story, Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “he saw”
 LUK	24	12	n1tg	figs-explicit	τὰ ὀθόνια μόνα	1	only the linen cloths	The phrase **the linen cloths** refers to the cloths that Joseph of Arimathea used to wrap Jesus’ body when he was buried, as described in [23:53](../23/53.md). The implication is that the body of Jesus was no longer in the tomb. Alternate translation: “the linen cloths in which Jesus’ body had been wrapped, but the body was not there” (See: [[rc://en/ta/man/translate/figs-explicit]])
 LUK	24	12	d6i2	translate-unknown	τὰ ὀθόνια	1		The term **linen cloths** refers to a high quality clothe made from the fibers of the flax plant. If you do not have **linen** in your region and/or your readers would be unfamiliar with this term, you could use a general expression. Alternate translation: “the fine cloths” (See: [[rc://en/ta/man/translate/translate-unknown]])
 LUK	24	12	m705		ἀπῆλθεν πρὸς ἑαυτὸν, θαυμάζων τὸ γεγονός	1	he went away, wondering to himself what had happened	This phrase can be understood in two different ways, depending on how the words in it are grouped together. Different versions of the Bible interpret this differently. If there is already a version of the Bible in your area, see how it translates this. You may wish to translate it in the same way. Otherwise, we recommend that you follow the reading of ULT. (1) If the grouping is “he went away, to himself wondering,” then the meaning is as in ULT and UST. (2) If the grouping is “he went away to himself, wondering,” then the meaning is that Peter went back to his own home. Alternate translation: “he went away to his home, wondering what had happened”
@@ -4416,7 +4416,7 @@ LUK	24	32	m747	figs-verbs	εἶπαν…ἡμῶν…ἡμῖν…ἡμῖν	1	t
 LUK	24	32	inw4	figs-rquestion	οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς Γραφάς?	1	Was not our heart burning, as he spoke to us on the way, as he opened to us the Scriptures?	The two men are not asking each other for information about what happened. Rather, they are using the question form for emphasis. If your readers would misunderstand this, you could translate their words as a statement or exclamation. Alternate translation: “As he was talking to us as we traveled along and explaining the Scriptures, it was so exciting, it was as if we were on fire inside!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	24	32	m748	figs-metaphor	οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν	1	Was not our heart burning	The men are using the metaphor of a **heart burning** to describe their excitement at hearing Jesus explain the Scriptures. You could indicate this meaning in your translation and represent the metaphor as a simile. Alternate translation: “it was so exciting, it was as if we were on fire inside” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	24	32	m749	figs-explicit	οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν	1	Was not our heart burning	If it would be helpful to your readers, you could indicate why the men found it so exciting when Jesus explained the Scriptures to them, as UST does. (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	24	32	m750	figs-possession	οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν	1	Was not our heart burning	If it would be unusual in your language for two people to speak as if they had one **heart**, if you decide to use this metaphor in your translation, you can make it plural, or dual if your language uses that form. Alternate translation: “Were not our hearts burning” (See: [[rc://en/ta/man/translate/figs-possession]])
+LUK	24	32	m750	figs-possession	οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν	1	Was not our heart burning	If it would be unusual in your language for two people to speak as if they had one **heart**, if you decide to use this metaphor in your translation, you could make it plural, or dual if your language uses that form. Alternate translation: “Were not our hearts burning” (See: [[rc://en/ta/man/translate/figs-possession]])
 LUK	24	32	m751	figs-metaphor	ἡ καρδία ἡμῶν	1	our heart	The men are using the term **heart** figuratively to mean the inner part of a person. Alternate translation: “inside” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	24	32	m752	figs-exclusive	ἡμῶν…ἡμῖν…ἡμῖν	1	our … us … us	The men are speaking to each other about themselves, so these pronouns would be inclusive, if your language marks that form. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 LUK	24	32	xy6p	figs-metaphor	ὡς διήνοιγεν ἡμῖν τὰς Γραφάς	1	as he opened to us the Scriptures	Jesus did not open a book or a scroll. The term **opened** figuratively means “explained.” Alternate translation: “while he explained the Scriptures to us” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -4448,7 +4448,7 @@ LUK	24	38	jj1h	figs-rquestion	τί τεταραγμένοι ἐστέ, καὶ 
 LUK	24	38	m763	figs-activepassive	τί τεταραγμένοι ἐστέ	1	Why have you been troubled	If your readers would misunderstand this, you could express this with an active form, and you could state what is doing the action. Alternate translation: “Why does my appearing here upset you” or, if you chose to translate the rhetorical question as a statement or exclamation, “My appearing here should not upset you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	24	38	m764	figs-metaphor	διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν	1	why are doubts arising in your heart	Jesus is using the term **arising** figuratively to mean coming into consciousness. Alternate translation: “why are you starting to have doubts” or, if you chose to translate the rhetorical question as a statement or exclamation, “you should not be starting to have doubts” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	24	38	m765	figs-explicit	διαλογισμοὶ	1	doubts	If it would be helpful to your readers, you could indicate what the disciples were doubting. Alternate translation: “doubts that I have truly risen from the dead” (See: [[rc://en/ta/man/translate/figs-explicit]])
-LUK	24	38	m766		ἐν τῇ καρδίᾳ ὑμῶν	1	in your heart	If it would be unusual in your language for someone speak as if a group of people had one **heart**, you can make this plural. Alternate translation: “in your hearts”
+LUK	24	38	m766		ἐν τῇ καρδίᾳ ὑμῶν	1	in your heart	If it would be unusual in your language for someone speak as if a group of people had one **heart**, you could make this plural. Alternate translation: “in your hearts”
 LUK	24	38	m767	figs-metaphor	ἐν τῇ καρδίᾳ ὑμῶν	1	in your heart	As in [24:35](../24/35.md), the **heart** figuratively represents the mind here. Alternate translation: “in your minds” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 LUK	24	39	m768	figs-metonymy	ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου	1	See my hands and my feet	Jesus is figuratively telling the disciples to look at the nail marks from crucifixion by reference to where those marks are, in his **hands** and **feet**. Alternate translation: “Look at the nail marks in my hands and feet” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 LUK	24	39	m769	figs-rpronouns	ὅτι ἐγώ εἰμι αὐτός	1	that I myself am	Jesus uses the word **myself** to emphasize that he genuinely is who he appears to be. Alternate translation: “and you will recognize that it is really me” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
@@ -4470,7 +4470,7 @@ LUK	24	44	m776	translate-names	ἐν τῷ νόμῳ Μωϋσέως, καὶ τ
 LUK	24	44	m777	figs-synecdoche	καὶ ψαλμοῖς	1	in the Psalms	Jesus is using the name of the largest book in the third part of the Hebrew Scriptures, **Psalms**, to represent that entire part, which was known as “the Writings.” Alternate translation: “and the Writings” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 LUK	24	44	m778	figs-activepassive	δεῖ πληρωθῆναι	1	must be fulfilled	If your readers would misunderstand this, you could express this with an active form, and you could state who would do the action. If you do that, it would be appropriate to put this phrase before **all the things**. Alternate translation: “God would make happen” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	24	45	qf61	figs-idiom	διήνοιξεν αὐτῶν τὸν νοῦν	1	he opened their mind	This is an idiom that means to enable people to realize and recognize things they could not before. Alternate translation: “he equipped their minds” or “he empowered their minds” (See: [[rc://en/ta/man/translate/figs-idiom]])
-LUK	24	45	m779		αὐτῶν τὸν νοῦν	1	their mind	If it would be unusual in your language to speak as if a group of people had one **mind**, you can make this plural. Alternate translation: “their minds”
+LUK	24	45	m779		αὐτῶν τὸν νοῦν	1	their mind	If it would be unusual in your language to speak as if a group of people had one **mind**, you could make this plural. Alternate translation: “their minds”
 LUK	24	46	cwr5	figs-activepassive	οὕτως γέγραπται	1	Thus it has been written	If your readers would misunderstand this, you could express this with an active form. Alternate translation: “This is what the Scriptures say” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	24	46	m780	figs-synecdoche	παθεῖν τὸν Χριστὸν	1	the Christ would suffer	Jesus uses the word **suffer** to represent all of the things that the Scriptures said the Messiah would experience, including also betrayal and death. Alternate translation: “Someone would betray the Messiah, and he would suffer and die” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 LUK	24	46	e75f	figs-metonymy	ἀναστῆναι	1	rise up	Jesus speaks figuratively in this way of coming back to life, since it involves coming **up** out of the grave. Alternate translation: “come back to life” (See: [[rc://en/ta/man/translate/figs-metonymy]])
diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv
index 0b176ba4a1..ae0fb8c841 100644
--- a/en_tn_47-1CO.tsv
+++ b/en_tn_47-1CO.tsv
@@ -1,13 +1,13 @@
 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
 1CO	front	intro	e8ey			0		# Introduction to 1 Corinthians<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of 1 Corinthians<br><br>1. Opening (1:1–9)<br>2. Against divisions (1:10–4:15)<br>3. Against sexual immorality (4:16–6:20)<br>4. On abstinence (7:1–40)<br>5. On food (8:1–11:1)<br>6. On head coverings (11:2–16)<br>7. On the Lord’s Supper (11:17-34)<br>8. On spiritual gifts (12:1–14:40)<br>9. On the resurrection of the dead (15:1–58)<br>10. On the collection and visits (16:1–12)<br>11. Closing: final commands and greetings (16:13–24)<br><br>More detailed outlines for each of these sections appear in the chapter introductions.<br><br>### Who Wrote the Book of 1 Corinthians?<br><br>The author identifies himself as Paul the apostle. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Paul first visited the Corinthians during his third time traveling around the Roman Empire (see [Acts 18:1–18](../act/18/01.md)). After that, Paul wrote this letter while he was in Ephesus ([16:8](../16/08.md)). He lived and proclaimed the gospel there for more than two years (see [Acts 19:1–10](../act/19/01.md)), and it was sometime during those years that he wrote this letter to the Corinthians.<br><br>### What Is the Book of 1 Corinthians about?<br><br>While Paul was in Ephesus, he learned things about the Corinthians. People from “Chloe” told Paul about “factions” in the Corinthian group ([1:11](../01/11.md)), and the Corinthian believers wrote a letter to him asking questions ([7:1](../07/01.md)). Paul also mentions that he has “heard” things about what they are doing and saying (see [5:1](../05/01.md); [11:18](../11/18.md); [15:12](../15/12.md)). He may have learned these things from the people “from Chloe,” from their letter, or from other sources, such as “Stephanas and Fortunatus and Achaicus,” who visited Paul before he wrote this letter (see [16:17](../16/17.md)). Paul writes his letter in response to what he has learned about how the Corinthians are thinking and acting. He addresses multiple topics in order. You can see these topics in the outline above. Paul focuses on encouraging the Corinthian believers to remain faithful to Jesus and to behave as those who follow Jesus.<br><br>### How Should the Title of this Book Be Translated?<br><br>Translators may choose to call this book by its traditional title, “First Corinthians” or “1 Corinthians.” Or they may choose a clearer title, such as “Paul’s First Letter to the Church in Corinth” or “A First Letter to the Christians in Corinth.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What was the city of Corinth like?<br><br>Corinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea and in an important location, many travelers and traders came to buy and sell goods there. Therefore, many different kinds of people lived in the city, and there were many wealthy people. Also, people in Corinth worshiped many different gods, and their worship could include food and sexual activity. In this culture, Christians who did not participate in worshiping at least some of the many gods were often considered to be strange, and people would not want to associate with them.<br><br>### What was the issue that Paul was addressing in this letter?<br><br>Paul addresses many specific topics and issues in his letter to the Corinthian believers. These include church unity, sexual behavior, worship practices, food sacrificed to idols, spiritual gifts, and the resurrection. It is possible that all the problems that Paul wishes to correct in these areas come from one single issue in the Corinthian church. It could be that false teachers are leading the Corinthians astray, or it could be that the Corinthians are acting like everyone else in their culture, even when this is not properly following Jesus. Most likely, the Corinthians believed that they had already received all the blessings that Christians will receive when Jesus comes back to the earth. They may have also believed the false teaching that matter and physical things were less important than “spiritual” things. Whatever exactly the primary problem is, what is clear is that the Corinthians were not properly following Jesus in how they were thinking and acting, and Paul writes the letter to guide them back to faithfully following Jesus.<br><br>## Part 3: Important Translation Issues<br><br>### What does Paul mean when he talks about “wisdom” and “foolishness”?<br><br>These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Paul uses these words to contrast what humans think is wise or foolish with what God thinks is wise or foolish. By doing this, Paul wishes to keep the Corinthians from thinking in ways that other humans consider to be “wise.” Rather, he wishes them to think in ways that God considers to be “wise,” which are ways that the other humans might consider to be “foolish.”<br><br>### What does Paul mean when he talks about “knowledge”?<br><br>Paul uses “knowledge” to refer to comprehending or understanding what is true about God and the world. Paul emphasizes that no one really has “knowledge” without the help of the Holy Spirit. He also wants those who have this “knowledge” to continue to act in ways that respect and honor those who do not have the “knowledge.” In other words, he wants to convince the Corinthians that acting in love toward fellow believers is more valuable than any “knowledge.” So, Paul argues that “knowledge” is valuable, but other things are more important.<br><br>### What does Paul mean when he talks about “power” and “weakness”?<br><br>Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Paul contrasts what humans think is powerful or weak with what God thinks is powerful or weak. By doing this, Paul wishes to keep the Corinthians from acting in ways that other humans think are “powerful.” Rather, he wishes them to act in ways that God considers “powerful,” which are ways that the other humans might consider to be “weak.”<br><br>### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?<br><br>Paul uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) very frequently in this letter. This metaphor emphasizes that believers are as closely united to Christ as if they were inside him. Paul believes that this is true for all believers, and sometimes he uses “in Christ” simply to identify that what he is speaking about is true for those who believe in Jesus. Other times, he emphasizes union with Christ as the means or the basis for some statement or exhortation. See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### How should “brothers” be translated?<br><br>Many times in this letter, Paul directly addresses or refers to people he calls “brothers.” Often, a direct address to the “brothers” indicates that Paul is beginning a new section. The word “brothers” refers in general to fellow believers, both male and female. Paul uses this word because he considers believers to be as closely united together as siblings in a family. Consider what word or phrase would best express both the reference to fellow believers and the idea that these fellow believers are as close as family members. (See: [[rc://en/tw/dict/bible/kt/brother]])<br><br>### How should extended metaphors be translated?<br><br>Throughout this letter, Paul uses long or extended metaphors. In [3:1–17](../03/01.md), he speaks about children, farming, construction, and temples to discuss how he and others who preach the gospel should relate to the Corinthians. In [5:6–8](../05/06.md), he uses the Jewish festival of Passover to encourage the Corinthians to behave in a certain way. In [9:9–11](../09/09.md), he uses a farming metaphor to speak about receiving money for preaching the gospel, and in [9:24–27](../09/24.md), he uses metaphors related to athletic competitions to encourage the Corinthians to behave in a certain way. In [12:12–27](../12/12.md), Paul uses the human body as an analogy and metaphor for the church. Finally, in [15:36–38](../15/36.md), [42–44](../15/42.md), Paul uses a farming metaphor to speak about the resurrection of the dead. Since these extended metaphors are a significant part of Paul’s argument in these sections, you should retain the metaphors in your translation if possible or express the idea by using an analogy. See the chapter introductions and notes for more information and translation options. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### How should rhetorical questions be translated?<br><br>Paul asks many questions in this letter. He does not asking these questions because he wants the Corinthians to provide him with information. Rather, he asks these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. If your readers would understand these kinds of questions, you should retain them in your translation. If your readers would understand these kinds of questions, you could supply the answers or express the questions as statements. See the notes on each rhetorical question for the implied answer and ways to translate the question as a statement. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### How should euphemisms be translated?<br><br>Paul uses euphemisms in multiple places in this letter, particularly when he is discussing sexual activity or death. If possible, use similar euphemisms in your translation. See the notes on each verse that has a euphemism for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### How should “you” and “we” be translated?<br><br>Throughout the letter, you should assume that “you,” “your,” and “yours” are plural and refer to the Corinthian believers unless a note specifies that the form of “you” is singular. Similarly, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul, those who work with Paul, and the Corinthian believers unless a notes specifies that the form of “we” excludes the Corinthian believers. (See: [[rc://en/ta/man/translate/figs-yousingular]] and [[rc://en/ta/man/translate/figs-exclusive]])<br><br>### What are the major issues in the text of the Book of 1 Corinthians?<br><br>In the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://en/ta/man/translate/translate-textvariants]])<br><br>* “the mystery of God” ([2:1](../02/01.md)). Some ancient manuscripts have this: “the testimony of God.”<br>* “God judges” ([5:13](../05/13.md)). Some ancient manuscripts have this: “God will judge.”<br>* “glorify God in your body” ([6:20](../06/20.md)). Some ancient manuscripts have this: “glorify God in your body and in your spirit, which belong to God.”<br>* “as under the law, not being under the law myself in order to gain those under the law” ([9:20](../09/20.md)). Some ancient manuscripts have this: “as under the law in order to gain those under the law.”<br>* “put the Lord to the test” ([10:9](../10/09.md)). Some ancient manuscripts have this: “put Christ to the test.”<br>* “and conscience—” ([10:28](../10/28.md)). Some ancient manuscripts have this: “and conscience, for the earth and everything in it belong to the Lord—”<br>* “I hand over my body so that I might boast” ([13:3](../13/03.md)). Some ancient manuscripts have this: “I hand over my body to be burned.”<br>* “let him be ignorant” ([14:38](../14/38.md)). Some ancient manuscripts have this: “he is considered ignorant.”<br>* “let us also bear” ([15:49](../15/49.md)). Some ancient manuscripts have this: “we will also bear.”<br>* “Amen” ([16:24](../16/24.md)). Some ancient manuscripts do not have “Amen.”
-1CO	1	intro	ud5y			0		# 1 Corinthians 1 General Notes<br><br>## Structure and Formatting<br><br>1. Opening (1:1–9)<br>      * Greetings and Blessing (1:1–3)<br>      * Praise and Prayer (1:4–9)<br>2. Against divisions (1:10–4:15)<br>      * Divisions, Leaders, and Baptism (1:10–17)<br>      * Wisdom, Foolishness, and Boasting (1:18–31)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verse 19, which are from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### Disunity<br><br>In this chapter, Paul urges the Corinthians to stop dividing up into smaller groups that identify themselves with one specific leader. He mentions some of the leaders, including himself, in [1:12](../01/12.md). The Corinthians probably chose these leaders themselves, since there is no evidence that any of the people mentioned in [1:12](../01/12.md) were trying to create their own groups. People in the Corinthian church were probably trying to sound wiser or more powerful than other people, so they would choose a group and a leader and say they were better than others. Paul argues against these kinds of divisions first, and then he argues against anyone who tries to sound wiser and more powerful than others.<br><br>### Wisdom and foolishness<br><br>Throughout this chapter, Paul speaks of both wisdom and foolishness. These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Use words in your language that indicate these ideas. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/foolish]])<br><br>### Power and weakness<br><br>Throughout this chapter, Paul speaks of both power and weakness. These words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Use words in your language that indicate these ideas (See: [[rc://en/tw/dict/bible/kt/power]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Metaphors about Christ<br><br>In this chapter, Paul says that “Christ is the power of God and the wisdom of God” ([1:24](../01/24.md)) and that Christ “was made for us wisdom from God, righteousness, and also sanctification and redemption” ([1:30](../01/30.md)). With these two verses, Paul is not saying that Christ is no longer a person and is instead these abstract ideas. Rather, Paul is speaking in this way because Christ and his work for believers include all of these abstract ideas. Christ’s work is powerful and wise, and gives those who believe in him wisdom, righteousness, sanctification, and redemption. For ways to translate these two statements, see the notes on these two verses.<br><br>### Rhetorical questions<br><br>Paul asks many questions in this chapter. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Positive and negative uses of “wisdom”<br><br>Throughout this chapter, Paul speaks about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.<br><br>### Using different perspectives<br><br>Sometimes, Paul speaks of God as if God were “foolish” and “weak” ([1:25](../01/25.md)) and as if he chose “foolish” and “weak” things ([1:27](../01/27.md)). Paul does not actually think that God is foolish and weak and chooses foolish and weak things. Rather, he is speaking from the perspective of normal human thinking. What God does, from a human perspective, is “weak” and “foolish.” He makes this clear in several verses. For example, in [1:26](../01/26.md), Paul says that most of the Corinthians were not wise “according to the flesh.” This is Paul’s way of saying that they were not wise according to human thinking. If possible translate the times Paul speaks from a human perspective with the same words he uses for “weakness” and “foolishness” when he speaks from God’s perspective. If it is necessary to distinguish these uses, use a word or phrase that explains which perspective Paul is using. He does this himself sometimes, and if it is necessary, you can do it in other places as well.<br><br>### Information presented out of order<br><br>The ULT puts parentheses around [1:16](../01/16.md) because Paul is speaking about whom he baptized, an idea that fits logically with [1:14](../01/14.md) and not as well after [1:15](../01/15.md). Paul has remembered someone else that he baptized, and instead of going back and putting that information in [1:14](../01/14.md), he includes it in [1:16](../01/16.md), interrupting the flow of the argument. If possible, keep [1:16](../01/16.md) where it is, and use a form in your language that indicates that Paul is interrupting his argument. If there is no way to do this in your language, you could move [1:16](../01/16.md) so that it is between [1:14](../01/14.md) and [1:15](../01/15.md).
-1CO	1	1	o7ie	figs-123person	Παῦλος	1		In this culture, letter writers would give their own names first, referring to themselves in the third person. If your readers would misunderstand this, you can use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “From Paul. I have been” (See: [[rc://en/ta/man/translate/figs-123person]])
+1CO	1	intro	ud5y			0		# 1 Corinthians 1 General Notes<br><br>## Structure and Formatting<br><br>1. Opening (1:1–9)<br>      * Greetings and Blessing (1:1–3)<br>      * Praise and Prayer (1:4–9)<br>2. Against divisions (1:10–4:15)<br>      * Divisions, Leaders, and Baptism (1:10–17)<br>      * Wisdom, Foolishness, and Boasting (1:18–31)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verse 19, which are from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### Disunity<br><br>In this chapter, Paul urges the Corinthians to stop dividing up into smaller groups that identify themselves with one specific leader. He mentions some of the leaders, including himself, in [1:12](../01/12.md). The Corinthians probably chose these leaders themselves, since there is no evidence that any of the people mentioned in [1:12](../01/12.md) were trying to create their own groups. People in the Corinthian church were probably trying to sound wiser or more powerful than other people, so they would choose a group and a leader and say they were better than others. Paul argues against these kinds of divisions first, and then he argues against anyone who tries to sound wiser and more powerful than others.<br><br>### Wisdom and foolishness<br><br>Throughout this chapter, Paul speaks of both wisdom and foolishness. These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Use words in your language that indicate these ideas. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/foolish]])<br><br>### Power and weakness<br><br>Throughout this chapter, Paul speaks of both power and weakness. These words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Use words in your language that indicate these ideas (See: [[rc://en/tw/dict/bible/kt/power]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Metaphors about Christ<br><br>In this chapter, Paul says that “Christ is the power of God and the wisdom of God” ([1:24](../01/24.md)) and that Christ “was made for us wisdom from God, righteousness, and also sanctification and redemption” ([1:30](../01/30.md)). With these two verses, Paul is not saying that Christ is no longer a person and is instead these abstract ideas. Rather, Paul is speaking in this way because Christ and his work for believers include all of these abstract ideas. Christ’s work is powerful and wise, and gives those who believe in him wisdom, righteousness, sanctification, and redemption. For ways to translate these two statements, see the notes on these two verses.<br><br>### Rhetorical questions<br><br>Paul asks many questions in this chapter. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Positive and negative uses of “wisdom”<br><br>Throughout this chapter, Paul speaks about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.<br><br>### Using different perspectives<br><br>Sometimes, Paul speaks of God as if God were “foolish” and “weak” ([1:25](../01/25.md)) and as if he chose “foolish” and “weak” things ([1:27](../01/27.md)). Paul does not actually think that God is foolish and weak and chooses foolish and weak things. Rather, he is speaking from the perspective of normal human thinking. What God does, from a human perspective, is “weak” and “foolish.” He makes this clear in several verses. For example, in [1:26](../01/26.md), Paul says that most of the Corinthians were not wise “according to the flesh.” This is Paul’s way of saying that they were not wise according to human thinking. If possible translate the times Paul speaks from a human perspective with the same words he uses for “weakness” and “foolishness” when he speaks from God’s perspective. If it is necessary to distinguish these uses, use a word or phrase that explains which perspective Paul is using. He does this himself sometimes, and if it is necessary, you could do it in other places as well.<br><br>### Information presented out of order<br><br>The ULT puts parentheses around [1:16](../01/16.md) because Paul is speaking about whom he baptized, an idea that fits logically with [1:14](../01/14.md) and not as well after [1:15](../01/15.md). Paul has remembered someone else that he baptized, and instead of going back and putting that information in [1:14](../01/14.md), he includes it in [1:16](../01/16.md), interrupting the flow of the argument. If possible, keep [1:16](../01/16.md) where it is, and use a form in your language that indicates that Paul is interrupting his argument. If there is no way to do this in your language, you could move [1:16](../01/16.md) so that it is between [1:14](../01/14.md) and [1:15](../01/15.md).
+1CO	1	1	o7ie	figs-123person	Παῦλος	1		In this culture, letter writers would give their own names first, referring to themselves in the third person. If your readers would misunderstand this, you can use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “From Paul. I have been” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	1	1	e8j3	translate-names	Παῦλος	1	Paul	Here and throughout the letter, **Paul** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	1	1	qp1n	figs-activepassive	κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ	1	Sosthenes our brother	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who is **called** rather than focusing on the person doing the “calling.” Alternate translation: “whom Christ Jesus called to be an apostle” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	1	1	qvn5	figs-possession	διὰ θελήματος Θεοῦ	1		Here Paul uses the possessive form to describe **the will** that **God** has. If your readers would misunderstand that this phrase refers to what God wills, you could express the idea with a verbal phrase. Alternate translation: “because God desired this” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	1	xfbo	figs-explicit	καὶ Σωσθένης	1		This phrase means that Sosthenes is with Paul, and Paul writes the letter for both of them. It does not mean that Sosthenes was the scribe who wrote the letter down. It also does not mean that Sosthenes dictated the letter with Paul, since Paul uses the first-person singular more than the first-person plural in the letter. If there is a way in your language to indicate that Paul writes on behalf of Sosthenes, you can use it here. Alternate translation: “and I write on behalf of Sosthenes” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	1	1	n9zv	translate-names	Σωσθένης	1		**Sosthenes** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
-1CO	1	2	r9kg	figs-123person	τῇ ἐκκλησίᾳ τοῦ Θεοῦ…τῇ οὔσῃ ἐν Κορίνθῳ	1	to the church of God at Corinth	In this culture, after giving their own names, letter writers would name those to whom they sent the letter, referring to them in the third person. If that is confusing in your language, you can use the second person here. Or if your language has a particular way of introducing the recipient of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “This letter is for you who are members of the church of God at Corinth” (See: [[rc://en/ta/man/translate/figs-123person]])
+1CO	1	2	r9kg	figs-123person	τῇ ἐκκλησίᾳ τοῦ Θεοῦ…τῇ οὔσῃ ἐν Κορίνθῳ	1	to the church of God at Corinth	In this culture, after giving their own names, letter writers would name those to whom they sent the letter, referring to them in the third person. If that is confusing in your language, you can use the second person here. Or if your language has a particular way of introducing the recipient of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “This letter is for you who are members of the church of God at Corinth” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	1	2	e75p	figs-activepassive	ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ…κλητοῖς ἁγίοις	1	those who have been sanctified in Christ Jesus	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **sanctified** and **called** rather than focusing on the person doing the “sanctifying” and “calling.” If you must state who does the actions, Paul implies that “God” does them. Alternate translation: “whom God has sanctified in Christ Jesus, and whom God has called to be saints” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	1	2	lp42	figs-metaphor	ἐν Χριστῷ Ἰησοῦ	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, could explain: (1) the means by which God has sanctified the Corinthians. Alternate translation: “by means of your union with Christ Jesus” (2) the reason why God has sanctified the Corinthians. Alternate translation: “because of your union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	1	2	nz5s	figs-hyperbole	ἐν παντὶ τόπῳ	1		Here Paul describes all believers as if they were **in every place**. He speaks this way to emphasize that believers can be found in many countries, towns, and villages. If your readers would misunderstand **in every place**, you could indicate that believers are found in many places around the world. Alternate translation: “in many places” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
@@ -138,7 +138,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	25	gnpe	figs-possession	τὸ ἀσθενὲς τοῦ Θεοῦ	1		Here Paul uses the possessive form to describe **weakness** that comes from **God**. If your readers would misunderstand this form, you could translate this idea with a phrase that indicates that **God** does **weakness**. Alternate translation: “the weak things that God does are” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	25	i7pl	figs-ellipsis	ἰσχυρότερον τῶν ἀνθρώπων	1		Paul does not include all the words that are needed in many languages to make a complete comparison. If you do need these words in your language, you could add whatever is needed to make the comparison complete, such “the strength.” Alternate translation: “stronger than the strength of men” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	1	26	je03	grammar-connect-words-phrases	γὰρ	1		Here, **For** introduces proof for or examples of what Paul has claimed so far about God choosing to work through foolishness and weakness. If your readers would misunderstand this connection, you could use a word or phrase that introduces examples or support. Alternate translation: “For instance,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	1	26	c8sf	figs-synecdoche	τὴν κλῆσιν ὑμῶν	1		Here, **calling** refers primarily to who the Corinthians were at the time of their **calling**. It does not primarily refer to God’s act in **calling** them. If your readers would misunderstand the meaning of this word, you can emphasize this aspect in your translation. Alternate translation: “who you were at your calling” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
+1CO	1	26	c8sf	figs-synecdoche	τὴν κλῆσιν ὑμῶν	1		Here, **calling** refers primarily to who the Corinthians were at the time of their **calling**. It does not primarily refer to God’s act in **calling** them. If your readers would misunderstand the meaning of this word, you could emphasize this aspect in your translation. Alternate translation: “who you were at your calling” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 1CO	1	26	xq6b	figs-gendernotations	ἀδελφοί	1		Here, **brothers** does not just refer to men but to people of any sex. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	1	26	w6l1	figs-litotes	οὐ πολλοὶ	-1	Not many of you	Here Paul uses a form that can more easily be stated in inverse form in many languages. If: (1) your language would most naturally put **not** with the verb instead of **many**, you could do so here. Alternate translation: “many were not … many were not … and many were not” (2) your language would most naturally use a word that indicates a small number of people here, you could use it without **not**. Alternate translation: “few … few … and few” (See: [[rc://en/ta/man/translate/figs-litotes]])
 1CO	1	26	unig	writing-pronouns	οὐ πολλοὶ	-1		While Paul does not explicitly state that **not many** refers to the Corinthians, he is referring to the Corinthians when he says **not many**. If your readers would misunderstand this form, you could insert “you.” Alternate translation: “not many of you … not many of you … and not many of you” (See: [[rc://en/ta/man/translate/writing-pronouns]])
@@ -239,7 +239,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	9	xe03	figs-idiom	ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη	1		The phrase **heart of man** refers to the place where humans think. If something “arises” there, that means that a human has thought about that thing. If your readers would misunderstand the meaning of **arisen in the heart of man**, you could use a comparable phrase or express the idea nonfiguratively. Alternate translation: “man has not thought about” or “man has not imagined” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	2	9	pigi	figs-possession	καρδίαν ἀνθρώπου	1		Here Paul uses the possessive form to describe a **heart** that belongs to a **man**. If your readers would misunderstand this form, you could translate **man** with an adjective such as “human.” Alternate translation: “the human heart” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	9	yw0a	figs-gendernotations	ἀνθρώπου	1		Although **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **man**, you could use a nongendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	2	9	us5y	grammar-collectivenouns	ἀνθρώπου	1		Here, even though **man** is written in singular form, it refers to anyone who would be considered a **man**, that is, any human. If your readers would misunderstand this form, you can make **man** plural. Alternate translation: “of men” or “of humans” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
+1CO	2	9	us5y	grammar-collectivenouns	ἀνθρώπου	1		Here, even though **man** is written in singular form, it refers to anyone who would be considered a **man**, that is, any human. If your readers would misunderstand this form, you could make **man** plural. Alternate translation: “of men” or “of humans” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
 1CO	2	10	z472	grammar-connect-words-phrases	γὰρ	1		Here, **For** introduces an explanation of the last line of the quote from [2:9](../02/09.md): “these things God has prepared for those who love him.” Paul wants to explain that these are the things that **God has revealed** to those who believe. If your readers would misunderstand **For**, you could leave the word untranslated or use a word or phrase that introduces an explanation. Alternate translation: “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	10	hp6w	grammar-connect-words-phrases	γὰρ	2		Here, **For** introduces an explanation for why God’s revelation is made **to us through the Spirit**. It is because the **Spirit searches everything** and knows everything that is **revealed**. If your readers would misunderstand this connection, you could use a comparable word or phrase that introduces this kind of explanation. Alternate translation: “He works through the Spirit because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	10	zccl	translate-unknown	ἐραυνᾷ	1		Here, **searches** refers to how someone can explore or seek to know about something else. If your readers would misunderstand **searches**, you could use another word for “exploring” or “knowing.” Alternate translation: “comprehends” or “knows about” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -280,7 +280,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	15	ypl6	figs-gendernotations	αὐτὸς…ἀνακρίνεται	1		Here, the words translated **he himself** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **he himself**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “that person is discerned” or “he himself or she herself is discerned” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	15	zg4b	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” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	2	15	ndi1	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” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
-1CO	2	16	ye98	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 your readers would misunderstand this connection, you could use a word or phrase that indicates that Paul is introducing proof. Alternate translation: “You can tell that these things are true, because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	2	16	ye98	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 your readers would misunderstand this connection, you could use a word or phrase that indicates that Paul is introducing proof. Alternate translation: “you could tell that these things are true, because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	16	tj79	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,” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	2	16	m4pu	figs-rquestion	τίς…ἔγνω νοῦν Κυρίου, ὃς συμβιβάσει αὐτόν?	1	For who can know the mind of the Lord, that he can instruct him?	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 your readers would misunderstand the question, you could express the idea with a strong negative statement. Alternate translation: “no one has known the mind of the Lord—no one will instruct him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	2	16	wacc	figs-possession	νοῦν Κυρίου	1		Here Paul uses the possessive form to describe a **mind** that the **Lord** has or uses. If your readers would misunderstand that the **Lord** is one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that the Lord thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
@@ -476,7 +476,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	8	v77u	figs-metaphor	κεκορεσμένοι ἐστέ	1		Here Paul speaks as if the Corinthians have had more than enough food to eat and beverages to drink. By this, he means that (they think that) they have so many spiritual blessings that there are no more that they can receive. If your readers would misunderstand the meaning of **satisfied**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you are stuffed with blessings” or “you have every spiritual gift” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	4	8	uc7s	figs-metaphor	ἐπλουτήσατε	1		Here Paul speaks as if the Corinthians have become wealthy people. He speaks in this way to again emphasize that (they think that) they have more spiritual blessings than they need. If your readers would misunderstand the meaning of **become rich**, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “you have become fat” or “you have an excess of spiritual gifts” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	4	8	mpir	figs-exclusive	ἡμῶν…ἡμεῖς	1		Here, **us** and **we** refer to Paul and others who proclaim the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
-1CO	4	9	bb41	grammar-connect-words-phrases	γάρ	1	God has put us apostles on display	Here, **For** introduces evidence that Paul and the other apostles are not “reigning” right now. If your readers would misunderstand this connection, you could express the idea by using a contrast word such as “rather” or use a word or phrase that indicates that this sentence provides evidence that Paul is not “reigning.” Alternate translation: “Rather,” or “You can tell we are not reigning, since” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	4	9	bb41	grammar-connect-words-phrases	γάρ	1	God has put us apostles on display	Here, **For** introduces evidence that Paul and the other apostles are not “reigning” right now. If your readers would misunderstand this connection, you could express the idea by using a contrast word such as “rather” or use a word or phrase that indicates that this sentence provides evidence that Paul is not “reigning.” Alternate translation: “Rather,” or “you could tell we are not reigning, since” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	4	9	v0bg	translate-unknown	δοκῶ	1		Here, **I think** introduces Paul’s own opinion of what he and other **apostles** are meant to do and experience. If your readers would misunderstand **I think**, you could express the idea by using a word or phrase that introduces a person’s interpretation or opinion. Alternate translation: “in my opinion,” or “it seems to me that” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	4	9	lz8v	figs-exclusive	ἡμᾶς…ἐγενήθημεν	1		Here, **we** and **us** refer to Paul and his fellow apostles. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	4	9	vfq3	figs-metaphor	ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους	1	has put us apostles on display	Here Paul uses a metaphor that identifies himself and other apostles as those who receive public humiliation and are put to death. The metaphor itself could: (1) refer to a Roman gladiatorial contest. The apostles, then, would be **exhibited** in the arena as part of the **last** event. As those who are **sentenced to death**, they would then die in this last event. Alternate translation: “has exhibited us apostles in the last event of the gladiatorial games, in which we are destined to die” (2) refer to a victory parade. The apostles, then, would be **exhibited** at the end of the parade, or **last**. As the **last** prisoners, they are **sentenced to death**, and will be killed soon after the parade ends. Alternate translation: “has exhibited us apostles at the end of the victory parade, in the place where prisoners who are sentenced to death march” (3) be a figure of speech that your readers would misunderstand. If this is the case, you could express the idea in nonfigurative language. Alternate translation: “has chosen us apostles to be humiliated, and we are destined to die” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -559,7 +559,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	21	u7b9	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” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	4	21	hpmb	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 your readers would misunderstand **spirit**, you could use a word such as “attitude” to express the idea. Alternate translation: “an attitude” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	4	21	ix7l	figs-abstractnouns	πραΰτητος	1	of gentleness	If your language does not use an abstract noun for the idea behind **gentleness**, you could express the idea by using an adjective such as “gentle.” Alternate translation: “that is gentle” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	5	intro	vb3l			0		# 1 Corinthians 5 General Notes<br><br>## Structure and Formatting<br><br>3. Against sexual immorality (4:16–6:20)<br>    * Paul condemns a sexually immoral man (5:1–5)<br>    * Passover festival metaphor (5:6–8)<br>    * Explanation of previous letter (5:9–13)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 13. Verse 13 quotes from Deuteronomy 17:7.<br><br>## Special Concepts in this Chapter<br><br>### Sexual immorality<br><br>This chapter deals mostly with what Paul calls “sexual immorality” ([5:1](../05/01.md), [9–11](../05/9.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://en/tw/dict/bible/other/fornication]])<br><br>### Judgment<br><br>Paul 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://en/tw/dict/bible/kt/judge]])<br><br>### Excommunication<br><br>In [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.<br><br>## Important Figures of Speech in this Chapter<br><br>### Euphemisms<br><br>As 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://en/ta/man/translate/figs-euphemism]])<br><br>### Passover metaphor<br><br>In [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 can 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 can 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://en/tw/dict/bible/other/yeast]], [[rc://en/tw/dict/bible/kt/passover]], and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>In [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://en/ta/man/translate/figs-rquestion]])<br><br>### Present in spirit<br><br>In [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://en/tw/dict/bible/kt/spirit]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Structure of 5:3–5<br><br>In [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.<br><br>### Structure of 5:12–13<br><br>In [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.”
+1CO	5	intro	vb3l			0		# 1 Corinthians 5 General Notes<br><br>## Structure and Formatting<br><br>3. Against sexual immorality (4:16–6:20)<br>    * Paul condemns a sexually immoral man (5:1–5)<br>    * Passover festival metaphor (5:6–8)<br>    * Explanation of previous letter (5:9–13)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 13. Verse 13 quotes from Deuteronomy 17:7.<br><br>## Special Concepts in this Chapter<br><br>### Sexual immorality<br><br>This chapter deals mostly with what Paul calls “sexual immorality” ([5:1](../05/01.md), [9–11](../05/9.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://en/tw/dict/bible/other/fornication]])<br><br>### Judgment<br><br>Paul 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://en/tw/dict/bible/kt/judge]])<br><br>### Excommunication<br><br>In [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.<br><br>## Important Figures of Speech in this Chapter<br><br>### Euphemisms<br><br>As 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://en/ta/man/translate/figs-euphemism]])<br><br>### Passover metaphor<br><br>In [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 can 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://en/tw/dict/bible/other/yeast]], [[rc://en/tw/dict/bible/kt/passover]], and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>In [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://en/ta/man/translate/figs-rquestion]])<br><br>### Present in spirit<br><br>In [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://en/tw/dict/bible/kt/spirit]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Structure of 5:3–5<br><br>In [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.<br><br>### Structure of 5:12–13<br><br>In [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.”
 1CO	5	1	k55t	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” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	1	wrj1	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 could 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” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	5	1	dlj2	figs-doublet	ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν	1	which does not even exist among the Gentiles	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 could 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” (See: [[rc://en/ta/man/translate/figs-doublet]])
@@ -763,7 +763,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	20	qv47	figs-activepassive	ἠγοράσθητε…τιμῆς	1	For you were bought with a price	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **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” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	20	y7fe		ἐν τῷ σώματι ὑμῶν	1	Therefore	Alternate translation: “with your body” or “with what you do with your body”
 1CO	6	20	t65e	translate-textvariants	ἐν τῷ σώματι ὑμῶν	1	Therefore	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. (See: [[rc://en/ta/man/translate/translate-textvariants]])
-1CO	7	intro	a25m			0		# 1 Corinthians 7 General Notes<br><br>## Structure and Formatting<br><br>4. On abstinence (7:1–40)<br>      * Directions on sex in marriage (7:1–7)<br>      * Directions on marriage and divorce (7:8–16)<br>      * Believers should remain as God called them (7:17–24)<br>      * Benefit of staying as one is, whether single or married (7:25–35)<br>      * Exceptions for engaged Christians and widows (7:36–40)<br><br>## Special Concepts in this Chapter<br><br>### The letter from the Corinthians to Paul<br><br>In [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.<br><br>### Sex and marriage<br><br>Throughout 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.<br><br>### Sanctification of unbelieving spouse and children<br><br>In [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.<br><br>### Divorce<br><br>In 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://en/tw/dict/bible/other/divorce]])<br><br>### The “virgin”<br><br>In [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.<br><br>### The “coming distress”<br><br>In [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://en/tw/dict/bible/other/trouble]])<br><br>### Calling<br><br>Paul 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://en/tw/dict/bible/kt/call]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Euphemisms for having sex<br><br>In 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 can 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://en/ta/man/translate/figs-euphemism]])<br><br>### Redemption<br><br>Just 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://en/tw/dict/bible/kt/redeem]])<br><br>### Those who have … should be as those who do not have …<br><br>In [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.<br><br>### Rhetorical questions<br><br>Paul 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://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Translating gendered words<br><br>In 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.<br><br>### Who speaks, Paul or the Lord?<br><br>Throughout 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.<br><br>### Father or fiancé in [7:36–38](../07/36.md)?<br><br>In 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.”
+1CO	7	intro	a25m			0		# 1 Corinthians 7 General Notes<br><br>## Structure and Formatting<br><br>4. On abstinence (7:1–40)<br>      * Directions on sex in marriage (7:1–7)<br>      * Directions on marriage and divorce (7:8–16)<br>      * Believers should remain as God called them (7:17–24)<br>      * Benefit of staying as one is, whether single or married (7:25–35)<br>      * Exceptions for engaged Christians and widows (7:36–40)<br><br>## Special Concepts in this Chapter<br><br>### The letter from the Corinthians to Paul<br><br>In [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.<br><br>### Sex and marriage<br><br>Throughout 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.<br><br>### Sanctification of unbelieving spouse and children<br><br>In [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.<br><br>### Divorce<br><br>In 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://en/tw/dict/bible/other/divorce]])<br><br>### The “virgin”<br><br>In [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.<br><br>### The “coming distress”<br><br>In [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://en/tw/dict/bible/other/trouble]])<br><br>### Calling<br><br>Paul 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://en/tw/dict/bible/kt/call]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Euphemisms for having sex<br><br>In 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://en/ta/man/translate/figs-euphemism]])<br><br>### Redemption<br><br>Just 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://en/tw/dict/bible/kt/redeem]])<br><br>### Those who have … should be as those who do not have …<br><br>In [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.<br><br>### Rhetorical questions<br><br>Paul 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://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Translating gendered words<br><br>In 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.<br><br>### Who speaks, Paul or the Lord?<br><br>Throughout 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.<br><br>### Father or fiancé in [7:36–38](../07/36.md)?<br><br>In 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.”
 1CO	7	1	y4lx	grammar-connect-words-phrases	δὲ	1	Now	Here, **Now** introduces a new topic in the letter. Paul begins to discuss things that the Corinthians asked him about in a letter. If your readers would misunderstand **Now**, you could use a word or phrase that introduces a new topic. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	7	1	jq21	figs-explicit	ὧν ἐγράψατε	1	the issues you wrote about	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” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	1	erl5	figs-explicit	ἐγράψατε, καλὸν ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι	1	“It is good for a man not to touch a woman.”	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” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -783,7 +783,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	4	px2s	figs-genericnoun	ἡ γυνὴ…ὁ ἀνήρ…ὁ ἀνὴρ…ἡ γυνή	1		Just as in [7:3](../07/03.md), Paul here refers to **the husband** and **the wife** in the singular, but he is speaking generically about any **husband** and **wife**. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each wife … her husband does … each husband … his wife does” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	7	4	a7nb	figs-abstractnouns	τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει	-1		If your language does not use an abstract noun for the idea behind **authority**, you could express the idea by using a verb or verbal phrase such as “control” or “claim as one’s own.” Alternate translation: “does not control her own body … does not control his own body” or “does not claim her body as her own … does not claim his body as his own” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	4	sspg	figs-ellipsis	ὁ ἀνήρ…ἡ γυνή	1		In both these places, 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 each statement in order to complete the thought, as the ULT does. Alternate translation: “the husband has authority over her body … the wife has authority over his body” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	7	5	qq7u	figs-euphemism	μὴ ἀποστερεῖτε ἀλλήλους	1	Do not deprive each other	Here Paul omits a direct reference to having sex in order to be polite. The Corinthians would have understood him to mean that they should not **deprive each other** of having sex. If your readers also would understand this, you can express the idea the same way Paul did. If your readers would not understand this, you may need to include a word or phrase that politely refers to having sex. Alternate translation: “Do not deprive each other of sleeping together” (See: [[rc://en/ta/man/translate/figs-euphemism]])
+1CO	7	5	qq7u	figs-euphemism	μὴ ἀποστερεῖτε ἀλλήλους	1	Do not deprive each other	Here Paul omits a direct reference to having sex in order to be polite. The Corinthians would have understood him to mean that they should not **deprive each other** of having sex. If your readers also would understand this, you could express the idea the same way Paul did. If your readers would not understand this, you may need to include a word or phrase that politely refers to having sex. Alternate translation: “Do not deprive each other of sleeping together” (See: [[rc://en/ta/man/translate/figs-euphemism]])
 1CO	7	5	wzeh	grammar-connect-exceptions	μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου	1		If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “You should deprive each other only in one situation: by mutual agreement” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	7	5	cnr5	figs-abstractnouns	ἐκ συμφώνου	1		If your language does not use an abstract noun for the idea behind **agreement**, you could express the idea by using a verb such as “agree.” Alternate translation: “when you both agree” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	5	d3cr	figs-idiom	πρὸς καιρὸν	1		Here, **for a season** identifies a short, undefined period of time. The word **season** does not refer to winter or summer. If your readers would misunderstand **for a season**, you could use a word or phrase that refers vaguely to a short time. Alternate translation: “for a short period of time” “for a brief time” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -853,7 +853,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	15	z5nz	grammar-connect-words-phrases	δὲ	2		Here, **but** introduces how Paul wants the Corinthians to act in general. Whether their spouse leaves or not, they should act in **peace**. If your readers would misunderstand **but**, you could express the idea by using a word or phrase that introduces a general principle. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “In every case,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	7	15	tli3	figs-abstractnouns	εἰρήνῃ	1		If your language does not use an abstract noun for the idea behind **peace**, you could express the idea by using an adjective such as “peaceful” or an adverb such as “peaceably.” Alternate translation: “act peaceably” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	16	l559	figs-yousingular	οἶδας…τὸν ἄνδρα σώσεις…οἶδας…τὴν γυναῖκα σώσεις	1	do you know, woman … you will save your husband … do you know, man … you will save your wife	Here Paul addresses each individual woman within the Corinthian church. Because of this, **you** in this verse is always singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
-1CO	7	16	h5td	figs-rquestion	τί…οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις? ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις?	1	how do you know, woman, whether you will save your husband?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “we do not know for sure.” If these questions would be confusing for your readers, you could express the ideas by using statements. Paul could be using these questions to show the Corinthians that: (1) they should have little confidence about unbelieving spouses becoming Christians. The questions thus support how Paul allows divorces initiated by an unbelieving spouse in [7:15](../07/15.md). Alternate translation: “you cannot know, woman, that you will save the husband. And you cannot know, man, that you will save the wife.” (2) show the Corinthians that they should have much confidence about unbelieving spouses becoming Christians. The questions thus support how Paul says that the unbelieving spouse is “holy” in [7:14](../07/14.md). Alternate translation: “you cannot know, woman, but you may save the husband. And you cannot know, man, but you may save the wife.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	7	16	h5td	figs-rquestion	τί…οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις? ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις?	1	how do you know, woman, whether you will save your husband?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “we do not know for sure.” If these questions would be confusing for your readers, you could express the ideas by using statements. Paul could be using these questions to show the Corinthians that: (1) they should have little confidence about unbelieving spouses becoming Christians. The questions thus support how Paul allows divorces initiated by an unbelieving spouse in [7:15](../07/15.md). Alternate translation: “you cannot know, woman, that you will save the husband. And you cannot know, man, that you will save the wife.” (2) show the Corinthians that they should have much confidence about unbelieving spouses becoming Christians. The questions thus support how Paul says that the unbelieving spouse is “holy” in [7:14](../07/14.md). Alternate translation: “you cannot know, woman, but you may save the husband. And you couldnot know, man, but you may save the wife.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	7	16	nd1k	figs-infostructure	τί γὰρ οἶδας, γύναι, εἰ…τί οἶδας, ἄνερ, εἰ	1	how do you know, man, whether you will save your wife?	Here, the words **woman** and **man** are direct addresses to people in the audience. If your language would put these words somewhere else in the sentence, you could move them to where they sound natural. Alternate translation: “For woman, how do you know whether… man, how do you know whether” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	7	16	dbz6		τί…οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις? ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις?	1	how do you know, man, whether you will save your wife?	Here Paul directly addresses a **woman** and a **man** in the audience. The Corinthians would have understood him to mean a **woman** or **man** in their group who was married to an unbelieving spouse. If your readers would misunderstand **woman** or **man**, you could express the direct address in a different way. Alternate translation: “how does any woman know whether she will save the husband? Or how does any man know whether he will save the wife?”
 1CO	7	16	b5zw	figs-genericnoun	γύναι…τὸν ἄνδρα…ἄνερ…τὴν γυναῖκα	1	how do you know, man, whether you will save your wife?	Here Paul refers to **woman**, **husband**, **man**, and **wife** in the singular, but he is speaking generically of any person who fits into these categories. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each of you women … your husband … each of you men … your wife” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
@@ -1100,8 +1100,8 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	8	13	eyrr	figs-gendernotations	τὸν ἀδελφόν	-1	Therefore	Although **brother** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brother**, you could use a nongendered word or refer to both genders. Alternate translation: “brother or sister … brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	8	13	ucfd	figs-genericnoun	τὸν ἀδελφόν μου	-1	Therefore	Paul is speaking of “brothers” in general, not of one particular **brother**. If your readers would misunderstand **my brother**, you could use a word or phrase that refers to “brothers” in general. Alternate translation: “any brother of mine … any brother of mine” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	8	13	ra1m	figs-doublenegatives	οὐ μὴ	1	Therefore	The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would think that the two negatives form a positive, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
-1CO	8	13	k5oj	figs-explicit	κρέα	1	Therefore	Throughout this section, the “things sacrificed to idols” refers primarily to **meat**, and eating this kind of **meat** was one of the only ways for most people to eat **meat** at all. Paul here is stating that he will give up **meat** in general, whether it is sacrificed to idols or not. He implies that he does this so that fellow believers, who do not know whether the **meat** has been sacrificed to idols or not, will not stumble. If your readers would misunderstand the implications here, you can make them explicit. Alternate translation: “meat, even if it has not been sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	9	intro	z8d4			0		# 1 Corinthians 9 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>      * Paul claims to be an apostle (9:1–2)<br>      * Paul defends supporting himself (9:3–15)<br>      * Paul explains why he supports himself (9:16–23)<br>      * Paul on athletes (9:24–27)<br><br>## Special Concepts in this Chapter<br><br>### Receiving support from the church<br><br>Throughout the chapter, and especially in [9:1–18](../09/01.md), Paul defends why he does not ask for or receive financial support from the Corinthians. From what he says in [9:3](../09/03.md), it seems that some people were “examining” Paul, and they thought that how Paul supported himself was not appropriate behavior for an apostle. These people thought that if Paul was really an apostle, he would require support from the churches to whom he preached. The fact that Paul did not require this support suggested to these people that Paul did not really have authority. Paul, in response, argues that he could require support if he wanted to, but he thinks that working to support himself helps him proclaim the gospel better. Throughout the chapter, you can use words that refer to how churches support their leaders financially.<br><br>### The “right”<br><br>In [9:4–6](../09/04.md), [12](../09/12.md), and [18](../09/18.md), Paul speaks about a “right” that he and others have. This “right” can be to travel with a wife, to eat and to drink, and most importantly, to receive support from the Corinthians. Paul uses the word “right” to indicate that he is able to require financial support and other help from the Corinthians. However, he also states that he does not use this “right” because he thinks that he is serving God better without making use of it. In your translation, use a word or phrase that indicates that Paul and the others have the authority and the ability to do and require certain things. (See: [[rc://*/tw/dict/bible/kt/authority]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [9:1](../09/01.md), [4–13](../09/04.md), [18](../09/18.md), [24](../09/24.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Farming metaphor<br><br>In [9:9–11](../09/09.md), Paul applies an Old Testament law about farming to himself and others who proclaim the gospel. In [9:11](../09/11.md), he speaks about “sowing spiritual things,” by which he means proclaiming the gospel. When he and others “sow spiritual things,” they should be able to “reap material things,” by which he means financial support. If possible, preserve the farming metaphor here since it is related to the Old Testament law. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Athletic metaphors<br><br>In [9:24–27](../09/24.md), Paul uses several metaphors that are based on athletes and athletic competitions. Paul speaks about “running a race” and how the winner receives a “wreath,” which was a crown made out of leaves. He also speaks about “boxing” and how a good boxer does not “box the air.” Finally, he refers to how athletes in general must exercise “self-control” as they train. Paul uses these athletic metaphors to indicate how he and all believers need to focus on the goal, which is the reward that God has promised. To reach this goal, believers must exercise “self-control,” just as athletes do. The point is for believers to live their lives so that they receive the reward from God, just like athletes focus completely on trying to win the prize, the “wreath.” Paul uses these metaphors across several verses, and they are very important for his argument. If possible, preserve the metaphors in your translation. If necessary, you could express them as analogies. See the notes on these verses for translation possibilities. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### “I became (as) …”<br><br>In [9:20–22](../09/20.md), Paul explains how he has “become as a Jew,” “as under the law,” “as without the law,” and “weak.” What Paul means is that he acts like these four groups of people when he is with them. He does this because he wishes to “gain” all these people for Christ. When you translate these verses, use a phrase that indicates that Paul is acting like a specific kind of person.<br><br>### Paul’s use of [Deuteronomy 25:4](../deu/25/04.md)<br><br>In [9:9](../09/09.md), Paul quotes from [Deuteronomy 25:4](../deu/25/04.md), which forbids a farmer from “muzzling an ox” while it threshes grain. Paul then explains to the Corinthians that God is not concerned about oxen but is speaking for “us” ([9:9–10](../09/09.md)). What he means is that the law should not primarily be applied to “oxen” but rather to those who proclaim the gospel. He is not saying that God does not have any concern for oxen. When you translate these verses, focus on maintaining the strength of Paul’s argument, but if possible allow the reader to see that God does also care for “oxen.” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
+1CO	8	13	k5oj	figs-explicit	κρέα	1	Therefore	Throughout this section, the “things sacrificed to idols” refers primarily to **meat**, and eating this kind of **meat** was one of the only ways for most people to eat **meat** at all. Paul here is stating that he will give up **meat** in general, whether it is sacrificed to idols or not. He implies that he does this so that fellow believers, who do not know whether the **meat** has been sacrificed to idols or not, will not stumble. If your readers would misunderstand the implications here, you could make them explicit. Alternate translation: “meat, even if it has not been sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	intro	z8d4			0		# 1 Corinthians 9 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>      * Paul claims to be an apostle (9:1–2)<br>      * Paul defends supporting himself (9:3–15)<br>      * Paul explains why he supports himself (9:16–23)<br>      * Paul on athletes (9:24–27)<br><br>## Special Concepts in this Chapter<br><br>### Receiving support from the church<br><br>Throughout the chapter, and especially in [9:1–18](../09/01.md), Paul defends why he does not ask for or receive financial support from the Corinthians. From what he says in [9:3](../09/03.md), it seems that some people were “examining” Paul, and they thought that how Paul supported himself was not appropriate behavior for an apostle. These people thought that if Paul was really an apostle, he would require support from the churches to whom he preached. The fact that Paul did not require this support suggested to these people that Paul did not really have authority. Paul, in response, argues that he could require support if he wanted to, but he thinks that working to support himself helps him proclaim the gospel better. Throughout the chapter, you could use words that refer to how churches support their leaders financially.<br><br>### The “right”<br><br>In [9:4–6](../09/04.md), [12](../09/12.md), and [18](../09/18.md), Paul speaks about a “right” that he and others have. This “right” can be to travel with a wife, to eat and to drink, and most importantly, to receive support from the Corinthians. Paul uses the word “right” to indicate that he is able to require financial support and other help from the Corinthians. However, he also states that he does not use this “right” because he thinks that he is serving God better without making use of it. In your translation, use a word or phrase that indicates that Paul and the others have the authority and the ability to do and require certain things. (See: [[rc://*/tw/dict/bible/kt/authority]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [9:1](../09/01.md), [4–13](../09/04.md), [18](../09/18.md), [24](../09/24.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Farming metaphor<br><br>In [9:9–11](../09/09.md), Paul applies an Old Testament law about farming to himself and others who proclaim the gospel. In [9:11](../09/11.md), he speaks about “sowing spiritual things,” by which he means proclaiming the gospel. When he and others “sow spiritual things,” they should be able to “reap material things,” by which he means financial support. If possible, preserve the farming metaphor here since it is related to the Old Testament law. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Athletic metaphors<br><br>In [9:24–27](../09/24.md), Paul uses several metaphors that are based on athletes and athletic competitions. Paul speaks about “running a race” and how the winner receives a “wreath,” which was a crown made out of leaves. He also speaks about “boxing” and how a good boxer does not “box the air.” Finally, he refers to how athletes in general must exercise “self-control” as they train. Paul uses these athletic metaphors to indicate how he and all believers need to focus on the goal, which is the reward that God has promised. To reach this goal, believers must exercise “self-control,” just as athletes do. The point is for believers to live their lives so that they receive the reward from God, just like athletes focus completely on trying to win the prize, the “wreath.” Paul uses these metaphors across several verses, and they are very important for his argument. If possible, preserve the metaphors in your translation. If necessary, you could express them as analogies. See the notes on these verses for translation possibilities. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### “I became (as) …”<br><br>In [9:20–22](../09/20.md), Paul explains how he has “become as a Jew,” “as under the law,” “as without the law,” and “weak.” What Paul means is that he acts like these four groups of people when he is with them. He does this because he wishes to “gain” all these people for Christ. When you translate these verses, use a phrase that indicates that Paul is acting like a specific kind of person.<br><br>### Paul’s use of [Deuteronomy 25:4](../deu/25/04.md)<br><br>In [9:9](../09/09.md), Paul quotes from [Deuteronomy 25:4](../deu/25/04.md), which forbids a farmer from “muzzling an ox” while it threshes grain. Paul then explains to the Corinthians that God is not concerned about oxen but is speaking for “us” ([9:9–10](../09/09.md)). What he means is that the law should not primarily be applied to “oxen” but rather to those who proclaim the gospel. He is not saying that God does not have any concern for oxen. When you translate these verses, focus on maintaining the strength of Paul’s argument, but if possible allow the reader to see that God does also care for “oxen.” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	9	1	mdm4	figs-rquestion	οὐκ εἰμὶ ἐλεύθερος? οὐκ εἰμὶ ἀπόστολος? οὐχὶ Ἰησοῦν τὸν Κύριον ἡμῶν ἑόρακα? οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν Κυρίῳ?	1	Am I not free?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer to all of them is “yes.” If your readers would misunderstand these questions, you could express the ideas with strong affirmations. Alternate translation: “I certainly am free. I certainly am an apostle. I have certainly seen Jesus our Lord. You are certainly my work in the Lord.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	1	ctp3	figs-explicit	ἐλεύθερος	1	Am I not free?	Here, **free** could mean that Paul is **free** to: (1) eat whatever he wants. This connects this question with chapter 8. Alternate translation: “free to eat whatever I wish” (2) receive financial support from the believers he serves. This connects this question with the first half of this chapter. Alternate translation: “free to receive support from you” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	1	dbp9	figs-abstractnouns	τὸ ἔργον μου	1	Am I not an apostle?	If your language does not use an abstract noun for the idea behind **work**, you could express the idea by using a verb such as “labor.” Alternate translation: “whom I labor for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1234,7 +1234,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	20	d330	figs-infostructure	νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω	1	I became like one under the law	Here, **in order to gain those under law** is the purpose for which Paul acts like a person **under law**. The phrase **not being under law myself** indicates that Paul realizes that he is not actually **under law**. If your language would put the purpose immediate after what leads to that purpose, you could rearrange these two clauses. Alternate translation: “law in order to win those under law, not being under law myself” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	9	21	vjuq	translate-unknown	τοῖς ἀνόμοις…ἄνομος…τοὺς ἀνόμους	1	outside the law	Here, **without the law** refers to people who do not have **the law** that Moses wrote down. These people are not Jews, but Paul is not saying that they are disobedient. Rather, Paul is emphasizing **the law** that Moses wrote down here, which is why he uses this language rather than referring to “Gentiles” or “non-Jews.” If your readers would misunderstand **without the law**, you could express the idea by clarifying that Paul is referring to people who do not have the law of Moses. Alternate translation: “To those without Moses’ law … without Moses’ law … those without Moses’ law” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	9	21	htnr	figs-ellipsis	ὡς ἄνομος	1	outside the law	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous verses (**I became** in [9:20](../09/20.md)). If your language does need these words, you can supply them from that clause. Since English needs these words, the ULT has supplied them in brackets. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	9	21	d1ol	figs-infostructure	μὴ ὢν ἄνομος Θεοῦ, ἀλλ’ ἔννομος Χριστοῦ, ἵνα κερδάνω τοὺς ἀνόμους	1	outside the law	Much like in [9:20](../09/20.md), Paul includes some statements between being **without the law** and the purpose of being **without the law**. If your readers would find this structure confusing, you can rearrange the clauses so that the purpose comes immediately after **without the law**, or you can mark the statements in the middle as parenthetical, as the ULT does. Alternate translation: “so that I might win those without the law. Now I am not without the law of God, but under the law of Christ” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	9	21	d1ol	figs-infostructure	μὴ ὢν ἄνομος Θεοῦ, ἀλλ’ ἔννομος Χριστοῦ, ἵνα κερδάνω τοὺς ἀνόμους	1	outside the law	Much like in [9:20](../09/20.md), Paul includes some statements between being **without the law** and the purpose of being **without the law**. If your readers would find this structure confusing, you can rearrange the clauses so that the purpose comes immediately after **without the law**, or you could mark the statements in the middle as parenthetical, as the ULT does. Alternate translation: “so that I might win those without the law. Now I am not without the law of God, but under the law of Christ” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	9	21	hzib	figs-possession	ἄνομος Θεοῦ	1	outside the law	Here Paul uses the possessive form to state that: (1) he is **not without the law** that **God** has given. Paul distinguishes between the **law** that Moses wrote down and God’s **law** in general. Alternate translation: “without any law from God” (2) he is **not** someone who is disobedient (**without the law**) towards **God**. Paul is distinguishing between people who do not have the **law** that Moses wrote down and people who disobey God. Alternate translation: “disobedient towards God” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	9	21	qtu7	figs-metaphor	ἔννομος Χριστοῦ	1	outside the law	Much like in [9:20](../09/20.md), Paul speaks about those who think that they need to obey **the law** as if they were physically **under the law**. By speaking as if **the law** were on top of these people, Paul emphasizes how **the law** controls their lives. If your readers would misunderstand **under the law**, you could use a word or phrase that refers to the obligation to obey **the law of Christ**. Alternate translation: “keeping the law of Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	9	21	p13t	figs-possession	ἔννομος Χριστοῦ	1	outside the law	Here Paul uses the possessive form to describe **the law** that **Christ** commanded. If your readers would misunderstand this form, you could express the idea with a word or phrase that clearly states that **Christ** commanded this **law**. Alternate translation: “under Christ’s law” or “under the law that comes from Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
@@ -1542,7 +1542,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	21	g0su	figs-idiom	ὃς μὲν πεινᾷ, ὃς δὲ μεθύει	1	it is not the Lord’s Supper that you eat	Here Paul repeats **one is** to introduce two of the results that come from **each one** taking **his own supper first**. He does not mean that only **one** person is **hungry** or **drunk**, and he does not mean that these are the only two options. If your readers would misunderstand this form, you could use a form that naturally indicates possible, alternate results. Alternate translation: “some are indeed hungry, but others are drunk” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	11	21	fbmb	figs-explicit	ὃς μὲν πεινᾷ, ὃς δὲ μεθύει	1	it is not the Lord’s Supper that you eat	Here Paul contrasts being **hungry** with being **drunk**. These two words are not natural opposites, but Paul uses them to imply their opposites in his contrast. He does this to avoid having a complicated contrast with four words instead of two. If your readers would misunderstand a contrast between being **hungry** and **drunk**, you could state all four words. Alternate translation: “one is indeed hungry and thirsty, but one is stuffed and drunk” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	22	f8ht	figs-rquestion	μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν?	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 do have houses.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “you definitely have houses in which to eat and to drink.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	11	22	pcxz	figs-explicit	μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν?	1		With this question, Paul implies that the eating behaviors he criticized in the last verse could be appropriate in one’s own “house.” Paul’s point here, then, is that if they want to “take their own suppers first” ([11:21](../11/21.md)), they should be eating at their own **houses**. Behavior at the Lord’s Supper needs to be different. If your readers would misunderstand why Paul asks this question, you could state more explicitly that it connects back to how the Corinthians are eating at the Lord’s Supper. Alternate translation: “do you certainly not have houses in which you can eat and drink in any way you like” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	11	22	pcxz	figs-explicit	μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν?	1		With this question, Paul implies that the eating behaviors he criticized in the last verse could be appropriate in one’s own “house.” Paul’s point here, then, is that if they want to “take their own suppers first” ([11:21](../11/21.md)), they should be eating at their own **houses**. Behavior at the Lord’s Supper needs to be different. If your readers would misunderstand why Paul asks this question, you could state more explicitly that it connects back to how the Corinthians are eating at the Lord’s Supper. Alternate translation: “do you certainly not have houses in which you could eat and drink in any way you like” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	22	hvkv	figs-doublenegatives	μὴ…οὐκ	1		The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the question even more negative, which in this case expects a strong positive answer. 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 could translate with one strong negative, as the ULT does. Alternate translation: “surely not” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 1CO	11	22	zl1h	grammar-connect-words-phrases	ἢ…καταφρονεῖτε	1	to eat and to drink in	The word **Or** introduces an alternate to what Paul asked in the first question. In that question, he reminded them that they do have **houses in which to eat and to drink**. With **Or**, then, Paul introduces the incorrect alternative: they could **despise the church of God and humiliate those who have nothing**. He introduces this incorrect alternate to show that the implication of his first question is true: they should be “eating” and “drinking” at home. If your readers would misunderstand **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Rather, do you despise” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	11	22	am33	figs-rquestion	ἢ τῆς ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας?	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 “we do not want to do these things.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “However, you are the ones who despise the church of God and humiliate those who have nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
@@ -1575,7 +1575,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	26	zveq	figs-metonymy	τὸ ποτήριον	1	until he comes	Here the Corinthians would have understood **cup** to refer to the drink inside the **cup**, which in Paul’s culture would have been wine. If your readers would misunderstand **cup**, you could more explicitly refer to what would be in the **cup**. Alternate translation: “what is in this cup” or “this wine” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	11	26	wy7l	figs-abstractnouns	τὸν θάνατον τοῦ Κυρίου	1	until he comes	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “that the Lord died” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	11	26	m89f	figs-explicit	ἄχρι οὗ ἔλθῃ	1	until he comes	Here, **until he would come** refers specifically to Jesus “coming back” to earth, an idea Paul has already mentioned in [4:5](../04/05.md). If your readers would misunderstand **until he would come**, you could use a phrase that more clearly refers to Jesus’ “second coming.” Alternate translation: “until he would come again” or “until he would return” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	11	26	fanz	figs-infostructure	ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ.	1	until he comes	Here, **until he would come** identifies how long believers are supposed to **eat this bread and drink this cup**. If your readers would misunderstand what **until he would come** modifies, you can move it earlier in the sentence. Alternate translation: “For until the Lord comes, as often as you eat this bread and drink this cup, you proclaim the death of the Lord” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	11	26	fanz	figs-infostructure	ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ.	1	until he comes	Here, **until he would come** identifies how long believers are supposed to **eat this bread and drink this cup**. If your readers would misunderstand what **until he would come** modifies, you could move it earlier in the sentence. Alternate translation: “For until the Lord comes, as often as you eat this bread and drink this cup, you proclaim the death of the Lord” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	11	27	as6y	figs-possession	ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ Κυρίου	1	eats the bread or drinks the cup of the Lord	Here, **of the Lord** modifies both the **cup** and the **bread**. If your readers would misunderstand this, you could include a possessive form with **bread** as well as with **cup**. Alternate translation: “might eat the Lord’s bread or might drink his cup” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	11	27	d7ad	figs-metonymy	τὸ ποτήριον	1	eats the bread or drinks the cup of the Lord	Here the Corinthians would have understood **cup** to refer to the drink inside the **cup**, which in Paul’s culture would have been wine. If your readers would misunderstand **cup**, you could more explicitly refer to what would be in the **cup**. Alternate translation: “what is in the cup” or “the wine” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	11	27	z6en	figs-explicit	ἀναξίως	1	eats the bread or drinks the cup of the Lord	Here, **in an unworthy manner** identifies behavior that is **unworthy** or “improper” for those who are participating in the Lord’s Supper. Paul has identified examples of this kind of behavior in [11:18–22](../11/18.md). This phrase does not refer to people who are **unworthy**. Rather it refers to behavior that is **unworthy**. If your readers would misunderstand **in an unworthy manner**, you could use a phrase that identifies inappropriate or improper behavior in a specific context. Alternate translation: “while acting inappropriately” or “without respecting the Lord and fellow believers” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1758,7 +1758,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	13	intro	abcg			0		# 1 Corinthians 13 General Notes<br><br>## Structure and Formatting<br><br>8. On spiritual gifts (12:1–14:40)<br>      * The necessity of love (13:1–3)<br>      * The characteristics of love (13:4–7)<br>      * The enduring nature of love (13:8–13)<br><br>## Special Concepts in this Chapter<br><br>### Love<br><br>Paul’s main topic in this chapter is love. He speaks about how important it is, what it is like, and how it will endure forever. Much of the time, it seems that he is emphasizing love for other people. However, he likely also has love for God in mind. See the notes for ways to translate the abstract noun “love” if your language does not use an abstract noun for this idea. (See: [[rc://en/tw/dict/bible/kt/love]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Hypothetical situations<br><br>In [13:1–3](../13/01.md), Paul provides three hypothetical situations. He uses these situations to show how essential love is: no matter what other great things a person can do, they must have love. He uses himself as the character in the situations to avoid making someone else an example of a person who does not have love. Consider natural ways to speak about hypothetical situations in your language. If your readers would be confused when Paul uses “I” in the hypothetical situations, you could use a generic reference to a “person” or “someone” instead. (See: [[rc://en/ta/man/translate/figs-hypo]])<br><br>### Personification<br><br>In [13:4–8a](../13/04.md), Paul speaks about love as if it were a person who could do things. He speaks in this way because it makes the abstract idea of “love” easier to think about. If your readers would be confused when Paul speaks about love as a person, you could express the idea in another way. See the notes on those verses for translation options. (See: [[rc://en/ta/man/translate/figs-personification]])<br><br>### Child analogy<br><br>In [13:11](../13/11.md), Paul again uses himself as an example. This time he speaks about what he did as a child and what he does as an adult. He speaks in this way to illustrate how some things are appropriate for specific times. For example, speaking like a child is appropriate when one is a child, but it is not appropriate when one is an adult. Paul wishes the Corinthians to apply this reasoning to spiritual gifts and to love. Spiritual gifts are appropriate until Jesus comes back, but then they will no longer be appropriate. On the other hand, love is always appropriate.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Non-exhaustive lists<br><br>In [13:4–8a](../13/04.md), Paul provides a list of love’s characteristics. While he mentions many things, he does not intend the list to completely define every characteristic of love. Instead, he wishes to show the Corinthians what love is like. Make sure that your translation does not imply that the characteristics that Paul lists are the only characteristics that love has.<br><br>### First-person singular and plural<br><br>In [13:1–3](../13/01.md), [11](../13/11.md), [12b](../13/12.md), Paul speaks of himself in the first-person singular. In [13:9](../13/09.md), [12a](../13/12.md), Paul includes the Corinthians and other believers with himself by using the first-person plural. However, the alternation between singular and plural, especially in [13:11–12](../13/11.md), shows that Paul is not drawing any distinctions between his own experiences and those of other believers. Rather, Paul uses himself as an example, but he also wishes to speak about believers in general. If your readers would find switching between first-person singular and first-person plural to be confusing, you could use the first-person plural throughout. (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	13	1	n8lm	figs-hypo	ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω	1	Connecting Statement:	Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could **speak with tongues of men and of angels** but also that he did **not have love**. He uses himself in this hypothetical situation so that he does not offend the Corinthians by using them as an example of people without **love**. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose that I could speak with the tongues of men and of angels, but also suppose that I did not have love.” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	13	1	cm2n	figs-metonymy	ταῖς γλώσσαις	1	the tongues of … angels	Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “with the languages” or “in the words” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	13	1	axzw	translate-unknown	ταῖς γλώσσαις τῶν ἀνθρώπων…καὶ τῶν ἀγγέλων	1	the tongues of … angels	Here Paul refers to two specific categories of **tongues**: those **of men** and those **of angels**. He does not mean that these are the only kinds of **tongues** that exist, but he does think that these two kinds do exist. If your readers would misunderstand **tongues of men and of angels**, you could use a normal way to refer to various human languages and then also modify it so that you can use it for angelic languages. Alternate translation: “foreign languages and angelic languages” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	13	1	axzw	translate-unknown	ταῖς γλώσσαις τῶν ἀνθρώπων…καὶ τῶν ἀγγέλων	1	the tongues of … angels	Here Paul refers to two specific categories of **tongues**: those **of men** and those **of angels**. He does not mean that these are the only kinds of **tongues** that exist, but he does think that these two kinds do exist. If your readers would misunderstand **tongues of men and of angels**, you could use a normal way to refer to various human languages and then also modify it so that you could use it for angelic languages. Alternate translation: “foreign languages and angelic languages” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	13	1	oucm	figs-abstractnouns	ἀγάπην…μὴ ἔχω	1	the tongues of … angels	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: “I do not love people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	13	1	k2gk	figs-metaphor	γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον	1	I have become a noisy gong or a clanging cymbal	Here Paul speaks as if he were a metallic instrument that makes loud noises. He speaks in this way because he wants to argue that **tongues** without **love** are noisy, like an instrument, but they do not actually help others. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I have become loud but useless” or “I have become like loud radio static” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	13	1	o4y7	figs-doublet	χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον	1	a clanging cymbal	Here Paul refers to two different loud, metallic instruments in his culture. If your culture does not have two different loud instruments made of metal, you could refer to just one here. Further, if your culture does not use metal instruments, you could refer to two or one instruments that make a loud noise. Alternate translation: “a noisy cymbal” or “a loud drum” (See: [[rc://en/ta/man/translate/figs-doublet]])
@@ -1895,7 +1895,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	12	o0rq	grammar-connect-logic-result	οὕτως καὶ ὑμεῖς	1	try to excel in the gifts that build up the church	Here, **So also you** introduces the conclusion Paul wishes to draw from what he has said in [14:1–11](../14/01.md). If your readers would misunderstand the function of **So also you**, you could use a comparable phrase that introduces a conclusion or inference. Alternate translation: “In line with all of that” or “Given what I have said” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	14	12	oel4	figs-ellipsis	οὕτως καὶ ὑμεῖς	1	try to excel in the gifts that build up the church	Here Paul omits some words that your language may need to make a complete thought. If your language does need these words, you could supply a phrase such as “should act in this way.” Alternate translation: “So also you should behave in the following way:” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	14	12	f6vn	figs-idiom	ζητεῖτε ἵνα περισσεύητε	1	try to excel in the gifts that build up the church	Here, **seek that you would abound** refers to desiring to have more of something. If your readers would misunderstand this construction, you could use a comparable phrase that indicates a desire to have or do more. Alternate translation: “desire to overflow with them” or “endeavor to gain more of them” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	14	12	di2n	figs-possession	πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας	1	try to excel in the gifts that build up the church	Here Paul uses the possession form to speak about **building up** that affects the **church**. If your readers would misunderstand this form, you could express the idea by translating **building up** as a verb with **church** as its object. Alternate translation: “so that you can build up the church” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	14	12	di2n	figs-possession	πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας	1	try to excel in the gifts that build up the church	Here Paul uses the possession form to speak about **building up** that affects the **church**. If your readers would misunderstand this form, you could express the idea by translating **building up** as a verb with **church** as its object. Alternate translation: “so that you could build up the church” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	14	12	j1h7	figs-metaphor	τὴν οἰκοδομὴν	1	try to excel in the gifts that build up the church	Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this metaphor in [14:3](../14/03.md), [5](../14/05.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	13	dsve	figs-imperative	ὁ λαλῶν γλώσσῃ, προσευχέσθω	1	interpret	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 one speaking in tongues must pray” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	13	j87g	figs-genericnoun	ὁ λαλῶν γλώσσῃ	1	interpret	Paul is speaking of people “who speak in tongues” in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
@@ -2012,7 +2012,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	32	rcat	figs-activepassive	πνεύματα προφητῶν, προφήταις ὑποτάσσεται	1	all may be encouraged	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive 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” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	14	32	o950	translate-unknown	πνεύματα προφητῶν…ὑποτάσσεται	1	all may be encouraged	Here, **the spirits of the prophets** could refer to: (1) the “spiritual” gift that the **prophets** have by the power of the Holy Spirit. This is supported by [14:12](../14/12.md), where the word that is here translated **spirits** is there translated “spiritual gifts.” Alternate translation: “the spiritual gifts of prophets are subject to” or “what the Holy Spirit enables prophets to do is subject to” (2) the **spirits** that are part of the **prophets**, that is, their inner life or nonphysical parts. Alternate translation: “how the prophets act is subject to” or “the minds of prophets are subject to” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	32	cli1		προφήταις	1	all may be encouraged	Here, **prophets** could refer to (1) the same **prophets** who have **the spirits**. In this case, **prophets** control their own **spirits**. Alternate translation: “these prophets” (2) other **prophets**. In this case, some **prophets** (those who are not speaking) control the **spirits** of different **prophets** (those who are speaking). Alternate translation: “the other prophets”
-1CO	14	33	iki9	grammar-connect-logic-result	γάρ	1	God is not a God of confusion	Here, **For** introduces the reason why “the spirits of the prophets are subject to prophets” ([14:32](../14/32.md)). Since the prophetic gift comes from God, it should fit with who God is. Since God is **not of confusion, but of peace**, so the prophetic gift must be **of peace** as well. If your readers would misunderstand **For**, you could use a word or phrase that introduces a reason or basis for a statement. Alternate translation: “You can know this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
+1CO	14	33	iki9	grammar-connect-logic-result	γάρ	1	God is not a God of confusion	Here, **For** introduces the reason why “the spirits of the prophets are subject to prophets” ([14:32](../14/32.md)). Since the prophetic gift comes from God, it should fit with who God is. Since God is **not of confusion, but of peace**, so the prophetic gift must be **of peace** as well. If your readers would misunderstand **For**, you could use a word or phrase that introduces a reason or basis for a statement. Alternate translation: “you could know this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	14	33	my65	figs-infostructure	οὐ…ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης	1	God is not a God of confusion	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” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	14	33	ze95	figs-possession	οὐ…ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης	1	God is not a God of confusion	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 could 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” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	14	33	cu4y	figs-abstractnouns	ἀκαταστασίας…εἰρήνης	1	God is not a God of confusion	If your language does not use abstract nouns for the ideas behind **confusion** and **peace**, you could express the idea by using adjectives such as “confused” and “peaceful.” Alternate translation: “confused … peaceful” or “a confused God … a peaceful God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -2212,7 +2212,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	27	gqiy	writing-pronouns	πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…ὑποτέτακται	1	he has put everything under his feet	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” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	15	27	isfu	writing-quotations	ὅταν…εἴπῃ ὅτι	1	he has put everything under his feet	In Paul’s culture, **when it says** is a normal way to refer back to a text that has already been mentioned. If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is referring back to what he just said. Alternate translation: “when the quote reads,” or “when we see in the quote the words,” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	15	27	gspq	figs-quotations	εἴπῃ ὅτι πάντα ὑποτέτακται	1	he has put everything under his feet	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. Make sure that it is clear that Paul is repeating **he has put everything** from the previous quote so that he can comment on it. Alternate translation: “it says that he has put everything” (See: [[rc://en/ta/man/translate/figs-quotations]])
-1CO	15	27	bvxd	figs-idiom	δῆλον ὅτι	1	he has put everything under his feet	Here, **{it is} clear** indicates that someone is pointing out something that is or should be obvious. In other words, the author does not need to argue for what is **clear** and can instead just point it out. If your readers would misunderstand **{it is} clear**, you could use a comparable word or phrase that introduces something obvious. Alternate translation: “you can tell that” or “it is obvious that” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	15	27	bvxd	figs-idiom	δῆλον ὅτι	1	he has put everything under his feet	Here, **{it is} clear** indicates that someone is pointing out something that is or should be obvious. In other words, the author does not need to argue for what is **clear** and can instead just point it out. If your readers would misunderstand **{it is} clear**, you could use a comparable word or phrase that introduces something obvious. Alternate translation: “you could tell that” or “it is obvious that” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	15	27	lzex	figs-explicit	τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα	1	he has put everything under his feet	Here the Corinthians would have known that **the one who put everything** is God the Father. If your readers would not make this inference, you could include an explicit reference to “God.” Alternate translation: “the one who put everything in subjection to him, that is, God,” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	27	p2m3	translate-unknown	ἐκτὸς	1	he has put everything under his feet	Here, **excepted** identifies something as an “exception” to a general rule or statement. Here Paul means that **the one who put everything** is not included in **everything**. If your readers would misunderstand **{is} excepted**, you could use a word or phrase that identifies an exception. Alternate translation: “is not included” or “is not subjected” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	28	xm8u	figs-activepassive	ὑποταγῇ…τὰ πάντα	1	all things are subjected to him	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **all things** that are **subjected**, rather than focusing on the one doing the “subjecting.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has subjected all things” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -2260,7 +2260,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	33	q7uc	writing-quotations	μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί	1	Bad company corrupts good morals	The Corinthians would have recognized **“Bad company corrupts good morals”** as a common saying. If your readers would misunderstand how Paul introduces this saying, you could use a phrase that indicates that Paul is referring to a common saying. Alternate translation: “Do not be deceived. As the saying goes, ‘Bad company corrupts good morals’” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	15	33	qlhh	figs-quotations	μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί	1	Bad company corrupts good morals	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: “Do not be deceived. People say that bad company corrupts good morals” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	15	33	ehet	figs-activepassive	μὴ πλανᾶσθε	1	Bad company corrupts good morals	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **deceived** rather than focusing on the people doing the “deceiving.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “Do not let others deceive you” or “You should not allow people to deceive you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	15	33	b5zl	writing-proverbs	φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί	1	Bad company corrupts good morals	In Paul’s culture, this statement was a proverb that many people would have been familiar with. The proverb means that bad friends turn a good person into a bad person. You can translate the proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “Bad friends ruin good people” (See: [[rc://en/ta/man/translate/writing-proverbs]])
+1CO	15	33	b5zl	writing-proverbs	φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί	1	Bad company corrupts good morals	In Paul’s culture, this statement was a proverb that many people would have been familiar with. The proverb means that bad friends turn a good person into a bad person. you could translate the proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “Bad friends ruin good people” (See: [[rc://en/ta/man/translate/writing-proverbs]])
 1CO	15	33	vy9x	translate-unknown	ὁμιλίαι κακαί	1	Bad company corrupts good morals	Here, **Bad company** refers to a persons’ friends who normally do what is wrong. If your readers would misunderstand **Bad company**, you could use a comparable phrase that refers to friends who do what is wrong. Alternate translation: “Wicked companions” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	33	f3c5	translate-unknown	ἤθη χρηστὰ	1	Bad company corrupts good morals	Here, **good morals** refers to the character of a person who habitually does what is **good** or right. If your readers would misunderstand **good morals**, you could use a comparable word or phrase that identifies someone with proper or right character. Alternate translation: “those who do what is right” or “upright character” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	34	gr3v	figs-metaphor	ἐκνήψατε	1	Sober up	Here, **Be sober** refers to someone becoming **sober** after they were drunk. Paul speaks in this way to characterize how the Corinthians are acting and thinking as if they were drunk. He wants them to no longer act as if they are in a stupor or asleep and instead be alert and in their right mind. If your readers would misunderstand **Be sober**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “Be in your right mind” or “Be alert” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -2450,7 +2450,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	5	q1nz	translate-names	Μακεδονίαν	-1	I will send with letters	**Macedonia** is the name of a province that was in the northern part of the country we call Greece. If Paul wanted to travel on land instead of in a boat, he would need to go through **Macedonia** to get from Ephesus (where he was when he wrote this letter) to Corinth. If your readers would misunderstand that **Macedonia** refers to a region between Ephesus and Corinth, you could express the idea more explicitly. Alternate translation: “the province named Macedonia … this area on my way to visit you” (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	16	5	zqlh	figs-pastforfuture	διέρχομαι	1	I will send with letters	Here Paul speaks as if he were **going through Macedonia** while he writes this letter. He speaks in this way because it is his current plan to go **through Macedonia** when he leaves Ephesus. If your readers would misunderstand why Paul speaks in the present tense here, you could use whatever tense is customarily used to speak about travel plans in your language. Alternate translation: “I will go through” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 1CO	16	6	lsbt	translate-unknown	τυχὸν	1	you may help me on my way, wherever I go	Here, **perhaps** indicates that Paul is uncertain about how long he will stay with the Corinthians. If your readers would misunderstand **perhaps**, you could use a word that indicates uncertainty or lack of confidence. Alternate translation: “maybe” or “possibly” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	16	6	w94k	figs-explicit	ὑμεῖς με προπέμψητε	1	you may help me on my way, wherever I go	Here, to **help** people on their **way** refers to assisting them with the things that they need to travel, including food and money. If your readers would misunderstand **help me on my way**, you could use a comparable phrase. Alternate translation: “you can give me what I need to travel” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	16	6	w94k	figs-explicit	ὑμεῖς με προπέμψητε	1	you may help me on my way, wherever I go	Here, to **help** people on their **way** refers to assisting them with the things that they need to travel, including food and money. If your readers would misunderstand **help me on my way**, you could use a comparable phrase. Alternate translation: “you could give me what I need to travel” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	6	av1w	figs-idiom	οὗ ἐὰν πορεύωμαι	1	you may help me on my way, wherever I go	Here, **wherever might I go** identifies the place Paul will visit after he visits the Corinthians, but it does not state where that place is. In other words, Paul will travel somewhere else, but he does not say where. If your readers would misunderstand **wherever might I go**, you could use a word or phrase that refers to traveling to an unknown or unstated destination. Alternate translation: “to whatever city I want to visit” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	6	ei3f	figs-go	πορεύωμαι	1	you may help me on my way, wherever I go	Here, **go** refers to how Paul will leave Corinth and travel to another place. Use a word that describes this kind of movement in your language. Alternate translation: “I might head” or “I might travel” (See: [[rc://en/ta/man/translate/figs-go]])
 1CO	16	7	pwsn	figs-synecdoche	ἰδεῖν	1	I do not wish to see you now	Here, **to see** people refers to spending time with them, not just seeing them. If your readers would misunderstand **to see**, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “to visit” or “to spend time with” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
@@ -2539,11 +2539,11 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	22	yacw	figs-gendernotations	ἤτω	1	may he be accursed	Although **him** is masculine, Paul is using this word to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a nongendered word or refer to both genders. Alternate translation: “let him or her be” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	16	22	nf3w	figs-imperative	ἤτω	1	may he be accursed	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 or phrase such as “should” or “may.” Alternate translation: “he should be accursed” or “may he be accursed” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	16	22	c1kx	figs-activepassive	ἤτω ἀνάθεμα	1	may he be accursed	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who is **accursed** rather than the one doing the “cursing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “let God curse him” or “let him be under a curse” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	16	22	x8r3	translate-transliterate	μαράνα θά	1	may he be accursed	This is an Aramaic word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “Lord, come!” In your translation, you can spell it the way it sounds in your language. If your readers would not know what **Maranatha** means, you could also explain its meaning. Alternate translation: “Maranatha, which means, ‘Come Lord!’” (See: [[rc://en/ta/man/translate/translate-transliterate]])
+1CO	16	22	x8r3	translate-transliterate	μαράνα θά	1	may he be accursed	This is an Aramaic word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “Lord, come!” In your translation, you could spell it the way it sounds in your language. If your readers would not know what **Maranatha** means, you could also explain its meaning. Alternate translation: “Maranatha, which means, ‘Come Lord!’” (See: [[rc://en/ta/man/translate/translate-transliterate]])
 1CO	16	23	r9je	translate-blessing	ἡ χάρις τοῦ Κυρίου Ἰησοῦ μεθ’ ὑμῶν	1	may he be accursed	As was customary in his culture, Paul closes his letter with a blessing for the Corinthians. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness from the Lord Jesus within you” or “I pray that you will have grace from the Lord Jesus” (See: [[rc://en/ta/man/translate/translate-blessing]])
 1CO	16	23	ccke	figs-abstractnouns	ἡ χάρις τοῦ Κυρίου Ἰησοῦ μεθ’ ὑμῶν	1	may he be accursed	If your language does not use an abstract noun for the idea behind **grace**, you could express by using an adjective such as “gracious” or an adverb such as “graciously.” Alternate translation: “May the Lord Jesus act graciously toward you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	16	24	jo0u	figs-abstractnouns	ἡ ἀγάπη μου μετὰ πάντων ὑμῶν	1	may he be accursed	If your language does not use an abstract noun for the idea behind **love**, you could express by using a verb such as “love” or an adverb such as “lovinly.” Alternate translation: “May I act lovingly toward you all” or “I love you all” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	16	24	uvkx	figs-ellipsis	μετὰ	1	may he be accursed	Here Paul could imply the verb **be** (which indicates a wish or blessing) or the verb “is” (which indicates what is true). In either case, Paul’s point is that he intends to show **love** to them. Use a word or phrase that indicates a closing blessing or statement of love in your language. Alternate translation: “to” or “will be with” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	16	24	vtgx	figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	may he be accursed	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, identifies Paul’s **love** as something that he does because both he and the Corinthians are united to Christ. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in our union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	16	24	ob47	translate-textvariants	ἀμήν	1	may he be accursed	Many early manuscripts include **Amen** here. However some early manuscripts do not include it, and it is possible that scribes added it because some letters end with **Amen**. Consider whether translations your readers might be familiar with include **Amen** here or not. If there is no strong reason to choose one option over the other, you could follow the ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])
-1CO	16	24	g8sf	translate-transliterate	ἀμήν	1	may he be accursed	This is a Hebrew word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “so be it” or “yes indeed.” In your translation, you can spell it the way it sounds in your language. If your readers would not know what **Amen** means, you could also explain its meaning. Alternate translation: “Amen, which means, ‘So be it!’” (See: [[rc://en/ta/man/translate/translate-transliterate]])
+1CO	16	24	g8sf	translate-transliterate	ἀμήν	1	may he be accursed	This is a Hebrew word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “so be it” or “yes indeed.” In your translation, you could spell it the way it sounds in your language. If your readers would not know what **Amen** means, you could also explain its meaning. Alternate translation: “Amen, which means, ‘So be it!’” (See: [[rc://en/ta/man/translate/translate-transliterate]])
diff --git a/en_tn_48-2CO.tsv b/en_tn_48-2CO.tsv
index 2988e48ee8..f6e550b552 100644
--- a/en_tn_48-2CO.tsv
+++ b/en_tn_48-2CO.tsv
@@ -18,7 +18,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	1	6	ylw2	figs-activepassive	εἴτε δὲ θλιβόμεθα	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: “But if people afflict us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	1	6	wyj4	figs-activepassive	εἴτε παρακαλούμεθα	1	if we are comforted	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “if God comforts us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	1	6	cfq7		τῆς ὑμῶν παρακλήσεως, τῆς ἐνεργουμένης	1	your comfort that results	Alternate translation: “you experience effective comfort”
-2CO	1	8	jqn8	figs-doublenegatives	οὐ…θέλομεν ὑμᾶς ἀγνοεῖν	1	we do not want you to be uninformed	If your readers would misunderstand the double-negative **not … uninformed**, you can express it in positive form. Alternate translation: “we want you to know” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+2CO	1	8	jqn8	figs-doublenegatives	οὐ…θέλομεν ὑμᾶς ἀγνοεῖν	1	we do not want you to be uninformed	If your readers would misunderstand the double-negative **not … uninformed**, you could express it in positive form. Alternate translation: “we want you to know” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 2CO	1	8	pr8a	figs-metaphor	ὅτι καθ’ ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν	1	We were so completely crushed beyond our strength	Paul and Timothy refer to their emotions of despair being like a heavy weight they have to carry. (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	1	8	gu5b	figs-activepassive	ὑπερβολὴν…ἐβαρήθημεν	1	We were so completely crushed	The word **burdened** refers to the feeling of despair. 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 were in complete despair” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	1	9	lks3	figs-metaphor	αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν	1	we had the sentence of death on us	Paul and Timothy are comparing their feeling of despair to that of someone condemned to die. Alternate translation: “we were in despair like someone who is condemned to die” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -32,14 +32,14 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	1	12	r9p8		ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν	1	For our proud confidence is this	The word **boasting** here is used in the positive sense of feeling great satisfaction and joy in something.
 2CO	1	12	c7mu	figs-personification	τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν	1	the testimony of our conscience	Paul speaks of not being guilty as if his **conscience** were a person that could testify. Alternate translation: “we know by our conscience” (See: [[rc://en/ta/man/translate/figs-personification]])
 2CO	1	12	c1bd	figs-metonymy	οὐκ ἐν σοφίᾳ σαρκικῇ, ἀλλ’ ἐν χάριτι Θεοῦ	1	not relying on fleshly wisdom but on the grace of God.	Here, **fleshly** represents human. Alternate translation: “We have not relied on human wisdom but on the grace of God” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-2CO	1	13	h21j	figs-doublenegatives	οὐ γὰρ ἄλλα γράφομεν ὑμῖν, ἀλλ’ ἢ ἃ ἀναγινώσκετε ἢ καὶ ἐπιγινώσκετε	1	For we write no other things to you, but that which you read or also understand	If your readers would misunderstand the double-negative **no … but**, you can express it in positive form. Alternate translation: “You can read and understand everything we write to you” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+2CO	1	13	h21j	figs-doublenegatives	οὐ γὰρ ἄλλα γράφομεν ὑμῖν, ἀλλ’ ἢ ἃ ἀναγινώσκετε ἢ καὶ ἐπιγινώσκετε	1	For we write no other things to you, but that which you read or also understand	If your readers would misunderstand the double-negative **no … but**, you can express it in positive form. Alternate translation: “you could read and understand everything we write to you” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 2CO	1	14	ma5m		καύχημα ὑμῶν	1	your reason for boasting	The word **boasting** here is used in the positive sense of feeling great satisfaction and joy in something.
 2CO	1	15	k1u9			0	Connecting Statement:	Paul explains his sincere expectation with pure motives to come see the believers in Corinth after his first letter.
 2CO	1	15	n5ex		ταύτῃ τῇ πεποιθήσει	1	with this confidence	The word **this** refers to Paul’s previous comments about the Corinthians.
 2CO	1	15	y432		δευτέραν χάριν σχῆτε	1	you might have a second blessing	Alternate translation: “you might benefit from me visiting you twice”
 2CO	1	16	mp6u		ὑφ’ ὑμῶν προπεμφθῆναι εἰς τὴν Ἰουδαίαν	1	to be sent on my way to Judea by you	Alternate translation: “to assist me to continue on to Judea”
-2CO	1	17	zms7	figs-rquestion	μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην?	1	I did not then take it lightly, did I?	Paul uses this question to emphasize he was sure about his decision to visit the Corinthians. The expected answer to the question is “no”. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “I was not hesitating.” or “I was confident in my decision.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-2CO	1	17	chy9	figs-rquestion	ἢ ἃ βουλεύομαι, κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ’ ἐμοὶ τὸ ναὶ, ναὶ, καὶ τὸ οὒ, οὔ?	1	Do I plan things according to human standards … at the same time?	Paul uses this question to emphasize that his plans to visit the Corinthians were sincere. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “I do not plan things according to human standards, so that I would say “Yes, yes” and “No, no” at the same time.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	1	17	zms7	figs-rquestion	μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην?	1	I did not then take it lightly, did I?	Paul uses this question to emphasize he was sure about his decision to visit the Corinthians. The expected answer to the question is “no”. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “I was not hesitating.” or “I was confident in my decision.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	1	17	chy9	figs-rquestion	ἢ ἃ βουλεύομαι, κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ’ ἐμοὶ τὸ ναὶ, ναὶ, καὶ τὸ οὒ, οὔ?	1	Do I plan things according to human standards … at the same time?	Paul uses this question to emphasize that his plans to visit the Corinthians were sincere. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “I do not plan things according to human standards, so that I would say “Yes, yes” and “No, no” at the same time.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	1	17	fq3t	figs-explicit	ἢ ἃ βουλεύομαι, κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ’ ἐμοὶ τὸ ναὶ, ναὶ, καὶ τὸ οὒ, οὔ?	1		This means that Paul did not say both that he would visit and that he would not visit at the same time. Alternate translation: “I do not plan things according to fleshly planning, so that I say ‘Yes, I will certainly visit’ and ‘No, I will definitely not visit’ at the same time!” (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	1	17	y41z	figs-doublet	ἵνα ᾖ παρ’ ἐμοὶ τὸ ναὶ, ναὶ, καὶ τὸ οὒ, οὔ?	1	Do I plan things … so that I say “Yes, yes” and “No, no” at the same time?	The words **yes** and **no** are repeated for emphasis. (See: [[rc://en/ta/man/translate/figs-doublet]])
 2CO	1	19	z4he	figs-explicit	ὁ τοῦ Θεοῦ γὰρ Υἱὸς, Ἰησοῦς Χριστός…οὐκ ἐγένετο ναὶ καὶ οὒ, ἀλλὰ ναὶ ἐν αὐτῷ γέγονεν.	1	For the Son of God … is not “Yes” and “No.” Instead, he is always “Yes.”	**Jesus** says “**Yes**” concerning the promises of God, which means that he guarantees that they are true. Alternate translation: “For the Son of God, Jesus Christ … does not say ‘Yes’ and ‘No’ concerning God’s promises. Instead, he always says ‘Yes.’” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -58,7 +58,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	2	intro	hy3h			0		# 2 Corinthians 2 General Notes<br><br>## Special Concepts<br><br>### Harsh writing<br><br>In this chapter, Paul refers to a letter he previously wrote to the Corinthians. That letter had a harsh and corrective tone. Paul probably wrote it after the letter known as First Corinthians and before this letter. He implies that the church had to rebuke an erring member. Paul is now encouraging them to be gracious to that person. (See: [[rc://en/tw/dict/bible/kt/grace]] and [[rc://en/ta/man/translate/figs-explicit]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Aroma<br><br>A sweet aroma is a pleasing smell. Scripture often describes things that are pleasing to God as having a pleasing aroma.
 2CO	2	1	wh9c			0	Connecting Statement:	Because of his great love for them, Paul makes it clear that his rebuke in his first letter to them (the rebuke of their acceptance of the sin of immorality) caused him pain as well as pain to the church people in Corinth and the immoral man.
 2CO	2	1	ij73		ἐν λύπῃ	1	in sorrow	Alternate translation: “in circumstances that would cause you pain”
-2CO	2	2	nb6x	figs-rquestion	εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς ὁ εὐφραίνων με, εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ?	1	If I caused you pain, who could cheer me up but the very one who was hurt by me?	Paul uses this rhetorical question to emphasize that neither he nor they would benefit if his coming to them would cause them pain. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “If I caused you pain, the only ones who could cheer me up would be the very ones whom I had hurt.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	2	2	nb6x	figs-rquestion	εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς ὁ εὐφραίνων με, εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ?	1	If I caused you pain, who could cheer me up but the very one who was hurt by me?	Paul uses this rhetorical question to emphasize that neither he nor they would benefit if his coming to them would cause them pain. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “If I caused you pain, the only ones who could cheer me up would be the very ones whom I had hurt.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	2	2	x2vr	figs-activepassive	ὁ λυπούμενος ἐξ ἐμοῦ	1	the very one who was hurt by me	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the very one whom I had hurt” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	2	3	kxu2	figs-explicit	ἔγραψα τοῦτο αὐτὸ	1	I wrote this same thing	Paul is referring to another letter that he had written to the Corinthian Christians, but which no longer exists. Alternate translation: “I wrote as I did in my previous letter” (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	2	3	v87i	figs-activepassive	μὴ…λύπην σχῶ ἀφ’ ὧν ἔδει με χαίρειν	1	I might not be hurt by those who should have made me rejoice	Paul is speaking about the behavior of certain Corinthian believers who caused him emotional pain. 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: “those who should have made me rejoice might not hurt me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -74,7 +74,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	2	8	yi2z		κυρῶσαι εἰς αὐτὸν ἀγάπην	1	publicly affirm your love for him	This means that they are to confirm their **love** for this man in the presence of all of the believers.
 2CO	2	9	xw5t	figs-explicit	εἰς πάντα ὑπήκοοί ἐστε	1	you are obedient in everything	This could mean: (1) the Corinthians **are obedient** to God **in everything**. (2) the Corinthians **are obedient** **in everything** that Paul has taught them. (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	2	10	cbm6		δι’ ὑμᾶς	1	forgiven for your sake	This could mean: (1) they are forgiven out of Paul’s love for them. (2) they are forgiven for their benefit.
-2CO	2	11	m46t	figs-doublenegatives	οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν	1	For we are not ignorant of his plans	If your readers would misunderstand the double-negative **not ignorant**, you can express it in positive form. Alternate translation: “For we know his plans well” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+2CO	2	11	m46t	figs-doublenegatives	οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν	1	For we are not ignorant of his plans	If your readers would misunderstand the double-negative **not ignorant**, you could express it in positive form. Alternate translation: “For we know his plans well” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 2CO	2	12	l6vd			0	Connecting Statement:	Paul encourages the believers in Corinth by telling them of the opportunities he has had to preach the gospel in Troas and Macedonia.
 2CO	2	12	a1ti	figs-metaphor	εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρίῳ	1	a door for the gospel of Christ was opened to me in the Lord	Paul speaks of his opportunity to preach the **gospel** as if it were a **door** through which he was allowed to walk. (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	2	12	n9cr	figs-activepassive	εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρίῳ	1		If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The Lord indeed opened a door to me to preach the gospel of Christ” or “The Lord gave me the opportunity to preach the gospel of Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -91,14 +91,14 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	2	16	ud2u	figs-doublet	ὀσμὴ ἐκ θανάτου εἰς θάνατον	1	an aroma from death to death	This could mean: (1) the word **death** is repeated for emphasis and the phrase means “an aroma that causes death.” (2) this refers to an **aroma** of **death** that causes people to die. (See: [[rc://en/ta/man/translate/figs-doublet]])
 2CO	2	16	v2n3	figs-activepassive	οἷς	1	to the other	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “to the ones whom God is saving” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	2	16	cdr3	figs-doublet	ὀσμὴ ἐκ ζωῆς εἰς ζωήν	1	a fragrance from life to life	This could mean: (1) the word **life** is repeated for emphasis and the phrase means “an aroma that gives life.” (2) this refers to an **aroma** of life that gives people **life**. (See: [[rc://en/ta/man/translate/figs-doublet]])
-2CO	2	16	be6x	figs-rquestion	πρὸς ταῦτα τίς ἱκανός?	1	who is worthy of these things?	Paul uses this question to emphasize that no one is worthy to do the ministry that God has called them to do. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “No one is worthy of these things!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	2	16	be6x	figs-rquestion	πρὸς ταῦτα τίς ἱκανός?	1	who is worthy of these things?	Paul uses this question to emphasize that no one is worthy to do the ministry that God has called them to do. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “No one is worthy of these things!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	2	17	a5sa	figs-metonymy	καπηλεύοντες τὸν λόγον τοῦ Θεοῦ	1	who sell the word of God	Here, **word** is a metonym for “message.” Alternate translation: “who sell God’s message to make money” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 2CO	2	17	x86y		εἰλικρινείας	1	sincerity	Alternate translation: “pure motives”
 2CO	2	17	u2zb		κατέναντι Θεοῦ ἐν Χριστῷ λαλοῦμεν	1	we speak in Christ	Alternate translation: “we speak as people who are joined to Christ” or “we speak with the authority of Christ”
 2CO	2	17	q4dc	figs-ellipsis	κατέναντι Θεοῦ	1	before God	Paul and his coworkers preach the gospel with the awareness that **God** is watching them. Alternate translation: “we speak in the presence of God” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 2CO	3	intro	f7rh			0		# 2 Corinthians 3 General Notes<br><br>## Structure and formatting<br><br>Paul continues his defense. Paul views the Corinthian Christians as the proof of his work.<br><br>## Special concepts in this chapter<br><br>### Law of Moses<br><br>Paul alludes to God giving the Ten Commandments on stone tablets. This represents the law of Moses. The law was good because it came from God. But God punished the Israelites because they disobeyed it. This chapter may be difficult for translators to understand if the Old Testament has not yet been translated. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/covenant]] and [[rc://en/tw/dict/bible/kt/reveal]])<br><br>## Important figures of speech in this chapter<br><br>### Metaphors<br><br>Paul uses many metaphors used in this chapter to explain complex spiritual truths. It is unclear whether this makes Paul’s teachings easier or more difficult to understand. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “This is a covenant not of the letter but of the Spirit.”<br><br>Paul contrasts the old and new covenants. The new covenant is not a system of rules and regulations. Here, **Spirit** probably refers to the Holy Spirit. It may also refer to the new covenant being “spiritual” in nature. (See: [[rc://en/tw/dict/bible/kt/spirit]])
-2CO	3	1	um8x	figs-rquestion	ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν?	1	Are we beginning to praise ourselves again?	Paul uses this question to emphasize that they are not bragging about themselves. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “We are not beginning to praise ourselves again!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-2CO	3	1	y8yc	figs-rquestion	ἢ μὴ χρῄζομεν, ὥς τινες, συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν?	1	We do not need letters of recommendation to you or from you, like some people, do we?	Paul used this question to express that the Corinthians already know about Paul and Timothy’s good reputation. The question prompts a negative answer. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “We certainly do not need letters of recommendation to you or from you, like some people do!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	3	1	um8x	figs-rquestion	ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν?	1	Are we beginning to praise ourselves again?	Paul uses this question to emphasize that they are not bragging about themselves. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “We are not beginning to praise ourselves again!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	3	1	y8yc	figs-rquestion	ἢ μὴ χρῄζομεν, ὥς τινες, συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν?	1	We do not need letters of recommendation to you or from you, like some people, do we?	Paul used this question to express that the Corinthians already know about Paul and Timothy’s good reputation. The question prompts a negative answer. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “We certainly do not need letters of recommendation to you or from you, like some people do!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	3	1	ad1u		συστατικῶν ἐπιστολῶν	1	letters of recommendation	This refers to **letters** that people write to introduce and give their approval of someone else.
 2CO	3	2	ty59	figs-metaphor	ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε	1	You yourselves are our letter of recommendation	Paul speaks of the Corinthians as if they are a **letter** of recommendation. That they have become believers serves to validate Paul’s ministry to others. Alternate translation: “You yourselves are like our letter of recommendation” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	3	2	v2e7	figs-metonymy	ἐνγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν	1	written on our hearts	Here the word **hearts** refers to their thoughts and emotions. This could mean: (1) Paul and his coworkers are sure about the Corinthians being their letter of recommendation. (2) Paul and his coworkers care very deeply for the Corinthians. (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -126,7 +126,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	3	7	du65	figs-explicit	ἡ διακονία τοῦ θανάτου	1	the ministry that produced death	Here, **the ministry of death** refers to the Old Testament law that God gave through Moses. Alternate translation: “the ministry that causes death because it is based on the law” (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	3	7	j1hp	figs-activepassive	ἐν γράμμασιν ἐντετυπωμένη λίθοις	1	engraved in letters on stones	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 carved into stone with letters” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	3	7	r5p5		ἐν δόξῃ, ὥστε	1	in such glory	Alternate translation: “in so much glory that”
-2CO	3	8	xxn6	figs-rquestion	πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ Πνεύματος ἔσται ἐν δόξῃ?	1	Will the ministry of the Spirit not be with much more glory?	Paul uses this question to emphasize that the **ministry of the Spirit** does must be more glorious than “the ministry of death” because it leads to life. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “So the service that the Spirit does must be even more glorious!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	3	8	xxn6	figs-rquestion	πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ Πνεύματος ἔσται ἐν δόξῃ?	1	Will the ministry of the Spirit not be with much more glory?	Paul uses this question to emphasize that the **ministry of the Spirit** does must be more glorious than “the ministry of death” because it leads to life. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “So the service that the Spirit does must be even more glorious!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	3	8	wq1v	figs-explicit	ἡ διακονία τοῦ Πνεύματος	1	the ministry of the Spirit	Here, **the ministry of the Spirit** refers to the new covenant, of which Paul is a minister. Alternate translation: “the ministry that gives life because it is based on the Spirit” (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	3	9	k779	figs-explicit	τῇ διακονίᾳ τῆς κατακρίσεως	1	the ministry of condemnation	Here, **the ministry of condemnation** refers to the Old Testament law. Alternate translation: “the ministry that condemns people because it is based on the law” (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	3	9	if33	figs-exclamations	πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ	1	how much more does the ministry of righteousness abound in glory!	Here the phrase **much more** marks this phrase as an exclamation, not as a question. Alternate translation: “then the service of righteousness must abound in so much more glory” (See: [[rc://en/ta/man/translate/figs-exclamations]])
@@ -164,7 +164,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	4	2	z4c2	figs-hendiadys	τὰ κρυπτὰ τῆς αἰσχύνης	1	the shameful hidden things	The word **hidden** describes the things that people do secretly. Things that are **shameful** should cause people who do them to feel ashamed. Alternate translation: “the things that people do secretly because they cause shame” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 2CO	4	2	ey75		περιπατοῦντες ἐν πανουργίᾳ	1	walking in craftiness	Alternate translation: “living by deception”
 2CO	4	2	gp3g	figs-metonymy	μηδὲ δολοῦντες τὸν λόγον τοῦ Θεοῦ	1	not distorting the word of God	Here, **word of God** is a metonym for the message from God. Alternate translation: “we do not mishandle God’s message” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-2CO	4	2	lzn0	figs-doublenegatives	μηδὲ δολοῦντες τὸν λόγον τοῦ Θεοῦ	1		If your readers would misunderstand the double-negative **nor distorting**, you can express it in positive form. Alternate translation: “we use the word of God correctly” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+2CO	4	2	lzn0	figs-doublenegatives	μηδὲ δολοῦντες τὸν λόγον τοῦ Θεοῦ	1		If your readers would misunderstand the double-negative **nor distorting**, you could express it in positive form. Alternate translation: “we use the word of God correctly” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 2CO	4	2	aj24		συνιστάνοντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων	1	commending ourselves to every person’s conscience	This means that they provide enough evidence for each person who hears them to decide whether they are right or wrong.
 2CO	4	2	f6n1	figs-metaphor	ἐνώπιον τοῦ Θεοῦ	1	before God	Here, **before God** refers to God’s presence. God’s understanding and approval of Paul’s truthfulness is referred to as God being able to see them. Alternate translation: “with God as witness” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	4	3	mti5	figs-metaphor	εἰ δὲ καὶ ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶν κεκαλυμμένον	1	But if our gospel is veiled, it is veiled only to those who are perishing	This refers back to what Paul said starting in [2 Corinthians 3:14](../03/14.md). There Paul explained that there is a spiritual **veil** that prevents people from understanding when they read the old covenant. In the same way, people are not able to understand the **gospel**. (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -202,7 +202,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	4	15	l1mu	figs-activepassive	ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων	1	the grace that is abounding to more and more people	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: “as God spreads his grace to many more people, it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	4	15	u8pp	figs-metaphor	τὴν εὐχαριστίαν περισσεύσῃ	1	thanksgiving may increase	Paul speaks of **thanksgiving** as if it were an object that could become larger by itself. Alternate translation: “more and more people may give thanks” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	4	16	u6e5			0	Connecting Statement:	Paul writes that the Corinthian difficulties are minor and do not last long when compared to the unseen eternal things.
-2CO	4	16	cb92	figs-doublenegatives	διὸ οὐκ ἐνκακοῦμεν	1	So we do not become discouraged	If your readers would misunderstand the double-negative **not … discouraged**, you can express it in positive form. Alternate translation: “So we remain confident” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+2CO	4	16	cb92	figs-doublenegatives	διὸ οὐκ ἐνκακοῦμεν	1	So we do not become discouraged	If your readers would misunderstand the double-negative **not … discouraged**, you could express it in positive form. Alternate translation: “So we remain confident” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 2CO	4	16	hhv6	figs-explicit	ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται	1	outwardly we are wasting away	This refers to their physical bodies decaying and dying. Alternate translation: “our physical bodies are getting weak and dying” (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	4	16	s9b2	figs-explicit	ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ	1	inwardly we are being renewed day by day	This refers to their inward, spiritual lives getting stronger. Alternate translation: “our spiritual beings are being strengthened day by day” (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	4	16	zct5	figs-activepassive	ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ	1	inwardly we are being renewed day by day	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 is renewing our inward being more each day” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -272,7 +272,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	6	intro	f5qu			0		# 2 Corinthians 6 General Notes<br><br>## Structure and formatting<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 2 and 16-18, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### Servants<br><br>Paul refers to Christians as servants of God. God calls Christians to serve him in all circumstances. Paul describes some of the difficult circumstances in which he and his companions served God.<br><br>## Important figures of speech in this chapter<br><br>### Contrasts<br><br>Paul uses four pairs of contrasts: righteousness versus lawlessness, light versus darkness, Christ versus Satan, and the temple of God versus idols. These contrasts show a difference between Christians and non-Christians. (See: [[rc://en/tw/dict/bible/kt/righteous]] and [[rc://en/tw/dict/bible/other/light]] and [[rc://en/tw/dict/bible/other/darkness]])<br><br>### Light and darkness<br><br>The Bible often speaks of unrighteous people, people who do not do what pleases God, as if they were walking around in darkness. It speaks of light as if it were what enables those sinful people to become righteous, to understand what they are doing wrong and begin to obey God. (See: [[rc://en/tw/dict/bible/kt/righteous]])<br><br>### Rhetorical questions<br><br>Paul uses a series of rhetorical questions to teach his readers. All of these questions make essentially the same point: Christians should not intimately fellowship with those who live in sin. Paul repeats these questions for emphasis. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/sin]])<br><br>## Other possible translation difficulties in this chapter<br><br>### We<br><br>Paul likely uses the pronoun “we” to represent at least Timothy and himself. It may also include other people.
 2CO	6	1	kf1d			0	Connecting Statement:	Paul summarizes how working together for God is supposed to be.
 2CO	6	1	tbr6	figs-explicit	συνεργοῦντες	1	Working together	Paul is implying that he and Timothy are **working** with God. Alternate translation: “working together with God” (See: [[rc://en/ta/man/translate/figs-explicit]])
-2CO	6	1	s8db	figs-doublenegatives	καὶ, παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς	1	we also urge you not to receive the grace of God in vain	Paul pleads with the Corinthians to allow the **grace of God** to be effective in their lives. If your readers would misunderstand the double-negative **not … in vain**, you can express it in positive form. Alternate translation: “we beg you to make use of the grace that you have received from God” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+2CO	6	1	s8db	figs-doublenegatives	καὶ, παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς	1	we also urge you not to receive the grace of God in vain	Paul pleads with the Corinthians to allow the **grace of God** to be effective in their lives. If your readers would misunderstand the double-negative **not … in vain**, you could express it in positive form. Alternate translation: “we beg you to make use of the grace that you have received from God” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 2CO	6	2	u9kc	figs-explicit	λέγει γάρ	1	For he says	This introduces a quotation from the prophet Isaiah. Alternate translation: “for God says in scripture” (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	6	2	sa94		ἰδοὺ	1	Look	The word **Behold** here alerts us to pay attention to the surprising information that follows.
 2CO	6	3	v3wc	figs-metaphor	μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν	1	We do not place a stumbling block in front of anyone	Paul speaks of anything that would prevent a person from trusting in Christ as if it were a physical object over which that person trips and falls. Alternate translation: “we do not want to do anything that will prevent people from believing our message” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -299,22 +299,22 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	6	12	xv9t	figs-metonymy	στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν	1	You are not restrained by us, but you are restrained in your affections	Here, **inner parts** is a metonym for a person’s emotions. (See: [[rc://en/ta/man/translate/figs-metonymy]])
 2CO	6	12	ecn4	figs-activepassive	στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν	1	you are restrained in your affections	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: “but your own hearts are restraining you” or “but you have stopped loving us for your own reasons” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	6	13	c6vp	figs-metaphor	πλατύνθητε καὶ ὑμεῖς	1	open yourselves wide also	Paul urges the Corinthians to love him as he has loved them. Alternate translation: “love us back” or “love us much as we have loved you” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-2CO	6	14	v7kk	figs-doublenegatives	μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις	1	Do not be yoked together with unbelievers	If your readers would misunderstand the double-negative **not … unbelievers**, you can express it in positive form. Alternate translation: “Only be tied together with believers” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+2CO	6	14	v7kk	figs-doublenegatives	μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις	1	Do not be yoked together with unbelievers	If your readers would misunderstand the double-negative **not … unbelievers**, you could express it in positive form. Alternate translation: “Only be tied together with believers” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 2CO	6	14	qd33	figs-metaphor	μὴ γίνεσθε ἑτεροζυγοῦντες	1	be yoked together with	Paul speaks of working **together** toward a common purpose as if it were two animals tied together to pull a plow or cart. Alternate translation: “Do not team up” or “Do not have a close relationship” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-2CO	6	14	v7pw	figs-rquestion	τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ	1	For what association does righteousness have with lawlessness?	This is a rhetorical question that anticipates a negative answer. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “For righteousness can have no association with lawlessness.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-2CO	6	14	xr52	figs-rquestion	ἢ τίς κοινωνία φωτὶ πρὸς σκότος?	1	For what fellowship does light have with darkness?	Paul asks this question to emphasize that **light** and **darkness** cannot coexist since light dispels darkness. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “And light can have no fellowship with darkness!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	6	14	v7pw	figs-rquestion	τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ	1	For what association does righteousness have with lawlessness?	This is a rhetorical question that anticipates a negative answer. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “For righteousness can have no association with lawlessness.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	6	14	xr52	figs-rquestion	ἢ τίς κοινωνία φωτὶ πρὸς σκότος?	1	For what fellowship does light have with darkness?	Paul asks this question to emphasize that **light** and **darkness** cannot coexist since light dispels darkness. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “And light can have no fellowship with darkness!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	6	14	h9ks	figs-metaphor	ἢ τίς κοινωνία φωτὶ πρὸς σκότος?	1		The words **light** and **darkness** refer to the moral and spiritual qualities of believers and unbelievers. (See: [[rc://en/ta/man/translate/figs-metaphor]])
-2CO	6	15	r1vq	figs-rquestion	τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελιάρ	1	What agreement can Christ have with Beliar?	This is a rhetorical question that anticipates a negative answer. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “There is no agreement between Christ and Beliar!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	6	15	r1vq	figs-rquestion	τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελιάρ	1	What agreement can Christ have with Beliar?	This is a rhetorical question that anticipates a negative answer. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “There is no agreement between Christ and Beliar!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	6	15	rm3r	translate-names	Βελιάρ	1	Beliar	**Beliar** is another name for the devil. (See: [[rc://en/ta/man/translate/translate-names]])
-2CO	6	15	z9iv	figs-rquestion	ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου?	1	Or what share does a believer have together with an unbeliever?	This is a rhetorical question that anticipates a negative answer. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “And a believer shares nothing in common with an unbeliever!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-2CO	6	16	y99x	figs-rquestion	τίς δὲ συνκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων?	1	And what agreement is there between the temple of God and idols?	This is a rhetorical question that anticipates a negative answer. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “And there is no agreement between the temple of God and idols!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	6	15	z9iv	figs-rquestion	ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου?	1	Or what share does a believer have together with an unbeliever?	This is a rhetorical question that anticipates a negative answer. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “And a believer shares nothing in common with an unbeliever!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	6	16	y99x	figs-rquestion	τίς δὲ συνκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων?	1	And what agreement is there between the temple of God and idols?	This is a rhetorical question that anticipates a negative answer. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “And there is no agreement between the temple of God and idols!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	6	16	s3l8	figs-exclusive	ἡμεῖς γὰρ ναὸς Θεοῦ ἐσμεν ζῶντος	1	we are the temple of the living God	Here, **we** refers not only to Paul and his associates, but includes all Christians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 2CO	6	16	aqql	figs-metaphor	ἡμεῖς γὰρ ναὸς Θεοῦ ἐσμεν ζῶντος	1		Paul speaks of Christians as forming a **temple** for **God** to dwell in. Alternate translation: “we are like the temple where the living God dwells” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	6	16	u5g3	figs-parallelism	ἐνοικήσω ἐν αὐτοῖς, καὶ ἐνπεριπατήσω	1	I will dwell among them and walk among them.	This is an Old Testament quotation that speaks of God being with the people in two different ways that mean the same thing. (See: [[rc://en/ta/man/translate/figs-parallelism]])
 2CO	6	16	g0nl	figs-metaphor	ἐνοικήσω ἐν αὐτοῖς, καὶ ἐνπεριπατήσω	1		The words **dwell among** speak of living where others live, while the words **walk among** speak of being with them as they go about their lives. Alternate translation: “I will be with them and help them” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	6	17	fe1z			0	General Information:	Paul quotes portions from the Old Testament prophets, Isaiah and Ezekiel.
 2CO	6	17	z5ld	figs-activepassive	ἀφορίσθητε	1	be separate	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: “set yourselves apart” or “allow me to set you apart” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-2CO	6	17	c8jq	figs-doublenegatives	ἀκαθάρτου μὴ ἅπτεσθε	1	Touch no unclean thing	If your readers would misunderstand the double-negative **no unclean**, you can express it in positive form. Alternate translation: “touch only things that are clean” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+2CO	6	17	c8jq	figs-doublenegatives	ἀκαθάρτου μὴ ἅπτεσθε	1	Touch no unclean thing	If your readers would misunderstand the double-negative **no unclean**, you could express it in positive form. Alternate translation: “touch only things that are clean” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 2CO	7	intro	hg36			0		# 2 Corinthians 7 General Notes<br><br>## Structure and formatting<br><br>In verses 2-4, Paul finishes his defense. He then writes about Titus’ return and the comfort it brought.<br><br>## Special concepts in this chapter<br><br>### Clean and unclean<br><br>Christians are “clean” in the sense that God has cleansed them from sin. They do not need to be concerned with being clean according to the law of Moses. Ungodly living can still make a Christian unclean. (See: [[rc://en/tw/dict/bible/kt/clean]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>### Sadness and sorrow<br><br>The words “sad” and “sorrow” in this chapter indicate that the Corinthians were upset to the point of repenting. (See: [[rc://en/tw/dict/bible/kt/repent]])<br><br>## Other possible translation difficulties in this chapter<br><br>### We<br><br>Paul likely uses the pronoun “we” to represent at least Timothy and himself. It may also include other people.<br><br>### Original situation<br><br>This chapter discusses in detail a previous situation. We can figure out some aspects of this situation from the information in this chapter. But it is best not to include this type of implicit information in a translation. (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	7	1	h5xv		ἀγαπητοί	1	Beloved	Alternate translation: “you whom I love” or “dear friends”
 2CO	7	1	fv49		καθαρίσωμεν ἑαυτοὺς	1	let us cleanse ourselves	Here Paul is saying to stay away from any form of sin that would affect one’s relationship with God.
@@ -377,7 +377,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	8	13	ktd1		ἐξ ἰσότητος	1	for the sake of equality	Alternate translation: “so that there would be equality”
 2CO	8	14	v7aj		ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα	1	This is also so that their abundance may supply your need	Since the Corinthians are acting in the present time, it is implied that the believers in Jerusalem will also help them at some time in the future. Alternate translation: “this is also so that in the future their abundance may supply your need”
 2CO	8	15	ue8w	figs-activepassive	καθὼς γέγραπται	1	as it is written	Here Paul quotes from Exodus. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language.If your language does not use this passive form, you can state this in active form. Alternate translation: “as Moses wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-2CO	8	15	u28y	figs-doublenegatives	οὐκ ἠλαττόνησεν	1	did not have too little	If your readers would misunderstand the double-negative **not … too little**, you can express it in positive form. Alternate translation: “had all he needed” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+2CO	8	15	u28y	figs-doublenegatives	οὐκ ἠλαττόνησεν	1	did not have too little	If your readers would misunderstand the double-negative **not … too little**, you could express it in positive form. Alternate translation: “had all he needed” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 2CO	8	16	cr18	figs-synecdoche	τῷ διδόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ Τίτου	1	who put into Titus’ heart the same earnest care that I have for you	Here, **heart** refers to the emotions. This means that God caused Titus to love them. Alternate translation: “the one who made Titus care for you as much as I do” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 2CO	8	16	vsm3		τὴν αὐτὴν σπουδὴν	1	same earnest care	Alternate translation: “the same enthusiasm” or “same deep concern”
 2CO	8	17	e4xn	figs-explicit	ὅτι τὴν μὲν παράκλησιν ἐδέξατο	1	For he not only accepted our appeal	Paul is referring to his asking Titus to return to Corinth and complete the collection. Alternate translation: “For he not only agreed to our request that he help you with the collection” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -476,7 +476,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	11	5	eet1	figs-irony	τῶν ὑπέρλίαν ἀποστόλων	1	those super-apostles	Paul uses irony here to show that those teachers are less important then people say there are. Alternate translation: “those teachers whom some think are better than anyone else” (See: [[rc://en/ta/man/translate/figs-irony]])
 2CO	11	6	f8d1	figs-litotes	οὐ τῇ γνώσει	1	I am not untrained in knowledge	This negative phrase emphasizes the positive truth that he is trained in knowledge. Alternate translation: “I am certainly trained in knowledge” (See: [[rc://en/ta/man/translate/figs-litotes]])
 2CO	11	6	n7xy	figs-abstractnouns	οὐ τῇ γνώσει	1		If your language does not use an abstract noun for the idea behind the word **knowledge**, you could express the same idea with a verbal form. Alternate translation: “I am trained to know what they know” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-2CO	11	7	un9v	figs-rquestion	ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν ταπεινῶν, ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ Θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν?	1	Or did I sin by humbling myself so you might be exalted?	Paul is beginning to claim that he treated the Corinthians well. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “I think we agree that I did not sin by humbling myself so you might be exalted” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	11	7	un9v	figs-rquestion	ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν ταπεινῶν, ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ Θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν?	1	Or did I sin by humbling myself so you might be exalted?	Paul is beginning to claim that he treated the Corinthians well. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “I think we agree that I did not sin by humbling myself so you might be exalted” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	11	7	ax51		δωρεὰν τὸ τοῦ Θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν	1	freely preached the gospel of God to you	Alternate translation: “I preached the gospel of God to you without expecting anything from you in return”
 2CO	11	8	k6ds	figs-hyperbole	ἄλλας ἐκκλησίας ἐσύλησα	1	I robbed other churches	This is an exaggeration to emphasize that Paul received money from **churches** who were not obligated to give to him. Alternate translation: “I accepted money from other churches” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 2CO	11	8	a416	figs-explicit	τὴν ὑμῶν διακονίαν	1	the ministry to you	The full meaning of this can be made explicit. Alternate translation: “I could serve you at no cost” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -487,7 +487,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	11	10	si2r		ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ	1	the truth of Christ is in me	Paul is emphasizing that because his readers know that he tells the **truth** about **Christ**, they can know that he is telling the truth here. “As surely as you know that I truly know and proclaim the truth about Christ, you can know that what I am about to say is true”
 2CO	11	10	nae3	figs-activepassive	ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ	1	this boasting of mine will not be silenced	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “no one will be able to make me stop boasting and stay silent” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	11	10	ua2i		ἡ καύχησις αὕτη…εἰς ἐμὲ	1	this boasting of mine	This refers to what Paul spoke about starting in ([2 Corinthians 11:7](../11/07.md)).
-2CO	11	11	zqu5	figs-rquestion	διὰ τί? ὅτι οὐκ ἀγαπῶ ὑμᾶς?	1	Why? Because I do not love you?	Paul uses rhetorical questions to emphasize love for the Corinthians. These questions can be combined or made into a statement. If your readers would misunderstand this question, you can combine them or express them as statements. Alternate translation: “Is it because I do not love you that I do not want to be a burden to you?” or “I will continue to keep you from paying for my needs because this shows others that I love you” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	11	11	zqu5	figs-rquestion	διὰ τί? ὅτι οὐκ ἀγαπῶ ὑμᾶς?	1	Why? Because I do not love you?	Paul uses rhetorical questions to emphasize love for the Corinthians. These questions can be combined or made into a statement. If your readers would misunderstand this question, you could combine them or express them as statements. Alternate translation: “Is it because I do not love you that I do not want to be a burden to you?” or “I will continue to keep you from paying for my needs because this shows others that I love you” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	11	11	rj6f	figs-ellipsis	ὁ Θεὸς οἶδεν	1	God knows	You can make explicit the understood information. Alternate translation: “God knows I love you” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 2CO	11	12	d9sl	figs-metaphor	ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν, ἵνα ἐν ᾧ καυχῶνται, εὑρεθῶσιν καθὼς καὶ ἡμεῖς	1	in order that I may take away the opportunity	Paul speaks of a false claim that his enemies state as if it were something that he can carry away. Alternate translation: “so that I might make it impossible for those who are trying to get people to regard them as highly as they respect us” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	11	12	t4js	figs-activepassive	εὑρεθῶσιν	1	they may be regarded as equal to us	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people will think highly of them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -509,8 +509,8 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	11	20	yn5t		λαμβάνει	1	takes advantage of you	A person **takes advantage of** another person by knowing things that the other person does not and using that knowledge to help himself and harm the other person.
 2CO	11	21	n8s9	figs-irony	κατὰ ἀτιμίαν λέγω ὡς ὅτι ἡμεῖς ἠσθενήκαμεν!	1	I will say to our shame that we were too weak to do that	Paul is using irony to tell the Corinthians that it was not because he was **weak** that he treated them well. Alternate translation: “I am not ashamed to say that we had the power to harm you, but we treated you well” (See: [[rc://en/ta/man/translate/figs-irony]])
 2CO	11	21	v8a3		ἐν ᾧ…ἄν τις τολμᾷ…τολμῶ κἀγώ	1	Yet if anyone boasts … I too will boast	Alternate translation: “in whatever anyone boasts about … I will dare to boast about it also”
-2CO	11	22	jdq8	figs-rquestion	Ἑβραῖοί εἰσιν? κἀγώ. Ἰσραηλεῖταί εἰσιν? κἀγώ. σπέρμα Ἀβραάμ εἰσιν? κἀγώ.	1	Are they Hebrews? … Are they Israelites? … Are they descendants of Abraham?	Paul is asking and answering questions the Corinthians might be asking to emphasize that he is as much a Jew as the super-apostles are. You should keep the question-and-answer form if possible. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “They want you to think they are important and to believe what they say because they are Hebrews and Israelites and descendants of Abraham. Well, so am I!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-2CO	11	23	a4tz	figs-rquestion	διάκονοι Χριστοῦ εἰσιν? (παραφρονῶν λαλῶ), ὑπὲρ ἐγώ	1	Are they servants of Christ? (I speak as though I were out of my mind.) I am more	Paul continues asking and answering questions the Corinthians might be asking to emphasize that he is as much a Jew as the super-apostles are. You should keep the question-and-answer form if possible. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “They say they are servants of Christ—I speak as though I were out of my mind—but I am more” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	11	22	jdq8	figs-rquestion	Ἑβραῖοί εἰσιν? κἀγώ. Ἰσραηλεῖταί εἰσιν? κἀγώ. σπέρμα Ἀβραάμ εἰσιν? κἀγώ.	1	Are they Hebrews? … Are they Israelites? … Are they descendants of Abraham?	Paul is asking and answering questions the Corinthians might be asking to emphasize that he is as much a Jew as the super-apostles are. You should keep the question-and-answer form if possible. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “They want you to think they are important and to believe what they say because they are Hebrews and Israelites and descendants of Abraham. Well, so am I!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	11	23	a4tz	figs-rquestion	διάκονοι Χριστοῦ εἰσιν? (παραφρονῶν λαλῶ), ὑπὲρ ἐγώ	1	Are they servants of Christ? (I speak as though I were out of my mind.) I am more	Paul continues asking and answering questions the Corinthians might be asking to emphasize that he is as much a Jew as the super-apostles are. You should keep the question-and-answer form if possible. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “They say they are servants of Christ—I speak as though I were out of my mind—but I am more” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	11	23	bq23		παραφρονῶν λαλῶ	1	as though I were out of my mind	Alternate translation: “I speak as though I were unable to think well”
 2CO	11	23	vy54	figs-ellipsis	ὑπὲρ ἐγώ	1	I am more	You can make explicit the understood information. Alternate translation: “I am more a servant of Christ than they are” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 2CO	11	23	s8wq		ἐν κόποις περισσοτέρως	1	in even more hard work	Alternate translation: “I have worked harder”
@@ -525,10 +525,10 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	11	26	b3j9	figs-explicit	κινδύνοις ἐν ψευδαδέλφοις	1	in danger from false brothers	The full meaning of this statement can be made explicit. Alternate translation: “and in danger from people who claimed to be brothers in Christ, but who betrayed us” (See: [[rc://en/ta/man/translate/figs-explicit]])
 2CO	11	27	ds5h	figs-hyperbole	γυμνότητι	1	nakedness	Here Paul exaggerates to show his need of clothing. Alternate translation: “without enough clothing to keep me warm” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 2CO	11	28	n1q5	figs-metaphor	ἡ ἐπίστασίς μοι ἡ καθ’ ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν	1	there is the daily pressure on me of my anxiety	Paul knows that God will hold him responsible for how well the **churches** obey God and speaks of that knowledge as if it were a heavy object pushing him down. Alternate translation: “I know that God will hold me accountable for the spiritual growth of all the churches, and so I always feel like a heavy object is pushing me down” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-2CO	11	29	fvz6	figs-rquestion	τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ?	1	Who is weak, and I am not weak?	This rhetorical question emphasizes that Paul cares about people. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “Whenever anyone is weak, I feel that weakness also.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	11	29	fvz6	figs-rquestion	τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ?	1	Who is weak, and I am not weak?	This rhetorical question emphasizes that Paul cares about people. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “Whenever anyone is weak, I feel that weakness also.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	11	29	hhb2	figs-metaphor	τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ?	1	Who is weak, and I am not weak?	The word **weak** is probably a metaphor for a spiritual condition, but no one is sure what Paul is speaking of, so it is best to use the same word here. Alternate translation: “I am weak whenever anyone else is weak.” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	11	29	g5am	figs-metaphor	τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι?	1	Who has been caused to stumble, and I do not burn?	Here Paul’s anger is spoken of as a burning inside him. (See: [[rc://en/ta/man/translate/figs-metaphor]])
-2CO	11	29	bdd4	figs-rquestion	τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι?	1		Paul uses this question to express his anger when a fellow believer is caused to sin. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “Whenever anyone causes a brother to sin, I am angry.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	11	29	bdd4	figs-rquestion	τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι?	1		Paul uses this question to express his anger when a fellow believer is caused to sin. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “Whenever anyone causes a brother to sin, I am angry.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	11	29	xu57	figs-metaphor	σκανδαλίζεται	1	has been caused to stumble	Paul speaks of sin as if it were tripping over something and then falling. Alternate translation: “has been led to sin” or “has thought that God would permit him to sin because of something that someone else did” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	11	30	gxe6		τὰ τῆς ἀσθενείας	1	what shows my weaknesses	Alternate translation: “what shows how weak I am”
 2CO	11	31	yx8z	figs-litotes	οὐ ψεύδομαι	1	I am not lying	Paul is using litotes to emphasize that he is telling the truth. Alternate translation: “I am telling the absolute truth” (See: [[rc://en/ta/man/translate/figs-litotes]])
@@ -574,7 +574,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	12	11	s82x	figs-irony	τῶν ὑπέρλίαν ἀποστόλων	1	super-apostles	Paul uses irony here to show that those teachers are less important then people say they are. See how this is translated in [2 Corinthians 11:5](../11/05.md). Alternate translation: “those teachers whom some think are better than anyone else” (See: [[rc://en/ta/man/translate/figs-irony]])
 2CO	12	12	kp5l	figs-activepassive	τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη	1	indeed the signs of an apostle were performed	If your language does not use the passive form in this way, you can state this in active form with emphasis on the **signs**, or in another way that is natural in your language. Alternate translation: “it is the true signs of an apostle that I performed” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	12	12	d4um		σημείοις τε, καὶ τέρασιν, καὶ δυνάμεσιν	1	signs and wonders and mighty deeds	These are the “signs of an apostle” that Paul performed “with all perseverance.”
-2CO	12	13	z35e	figs-rquestion	τί γάρ ἐστιν ὃ ἡσσώθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν?	1	how were you less important than the rest of the churches, except that … you?	Paul is emphasizing that the Corinthians are wrong to accuse him of wanting to do them harm. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “I treated you the same way I treated all the other churches, except that I myself did not burden you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	12	13	z35e	figs-rquestion	τί γάρ ἐστιν ὃ ἡσσώθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν?	1	how were you less important than the rest of the churches, except that … you?	Paul is emphasizing that the Corinthians are wrong to accuse him of wanting to do them harm. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “I treated you the same way I treated all the other churches, except that I myself did not burden you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	12	13	d426		αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν	1	I was not a burden to you	Alternate translation: “I did not ask you for money or other things I needed”
 2CO	12	13	sy7v	figs-irony	χαρίσασθέ μοι τὴν ἀδικίαν ταύτην!	1	Forgive me for this wrong!	Paul is being ironic to shame the Corinthians. Both he and they know that he has done them no wrong, but they have been treating him as though he has wronged them. (See: [[rc://en/ta/man/translate/figs-irony]])
 2CO	12	13	u1w9		τὴν ἀδικίαν ταύτην	1	this wrong	Here, **this wrong** refers to not asking them for money and other things he needed.
@@ -582,16 +582,16 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	12	14	wd97		οὐ…ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν	3	children should not save up for the parents	Young **children** are not responsible for saving money or other goods to give to their healthy **parents**.
 2CO	12	15	vj2m	figs-metaphor	ἐγὼ…ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι	1	I will most gladly spend and be spent	Paul speaks of his work and his physical life as if it were money that he or God could **spend**. Alternate translation: “I will gladly do any work and gladly allow God to permit people to kill me” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	12	15	nk8v	figs-metonymy	ὑπὲρ τῶν ψυχῶν ὑμῶν	1	for your souls	The word **souls** is a metonym for the people themselves. Alternate translation: “for you” or “so you will live well” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-2CO	12	15	t3na	figs-rquestion	εἰ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧσσον ἀγαπῶμαι?	1	If I love you more, am I to be loved less?	This rhetorical question to emphasize that the Corinthians should love Paul. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “If I love you so much, you should not love me so little.” or “If I love you so much, you should love me more than you do.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	12	15	t3na	figs-rquestion	εἰ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧσσον ἀγαπῶμαι?	1	If I love you more, am I to be loved less?	This rhetorical question to emphasize that the Corinthians should love Paul. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “If I love you so much, you should not love me so little.” or “If I love you so much, you should love me more than you do.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	12	15	j887		περισσοτέρως	1	more	It is not clear what it is that Paul’s love is **more** than. It is probably best to use “very much” or a “so much” that can be compared to “so little” later in the sentence.
 2CO	12	16	ur5x	figs-irony	ἀλλὰ ὑπάρχων πανοῦργος δόλῳ, ὑμᾶς ἔλαβον	1	But, since I am so crafty, I am the one who caught you by deceit	Paul uses irony to shame the Corinthians who think he lied to them even if he did not ask them for money. Alternate translation: “but others think I was deceptive and used trickery” (See: [[rc://en/ta/man/translate/figs-irony]])
-2CO	12	17	vb7q	figs-rquestion	μή τινα ὧν ἀπέσταλκα πρὸς ὑμᾶς, δι’ αὐτοῦ ἐπλεονέκτησα ὑμᾶς?	1	I did not take advantage of you by any of those whom I sent to you, did I?	Both Paul and the Corinthians know the answer is “no.” If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “No one that I sent to you has taken advantage of you!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-2CO	12	18	pjl2	figs-rquestion	μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος?	1	Titus did not take advantage of you, did he?	Both Paul and the Corinthians know the answer is “no.” If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “Titus certainly did not take advantage of you!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	12	17	vb7q	figs-rquestion	μή τινα ὧν ἀπέσταλκα πρὸς ὑμᾶς, δι’ αὐτοῦ ἐπλεονέκτησα ὑμᾶς?	1	I did not take advantage of you by any of those whom I sent to you, did I?	Both Paul and the Corinthians know the answer is “no.” If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “No one that I sent to you has taken advantage of you!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	12	18	pjl2	figs-rquestion	μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος?	1	Titus did not take advantage of you, did he?	Both Paul and the Corinthians know the answer is “no.” If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “Titus certainly did not take advantage of you!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	12	18	acg6	figs-metaphor	οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν	1	Did we not walk in the same way?	Paul speaks of living as if it were walking on a road. Alternate translation: “We all walk in the same spirit.” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-2CO	12	18	rjiy	figs-rquestion	οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν	1		Both Paul and the Corinthians know the answer to the question is “yes.” If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “We all have the same attitude and live alike.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-2CO	12	18	k6b3	figs-rquestion	οὐ τοῖς αὐτοῖς ἴχνεσιν?	1	Did we not walk in the same steps?	Both Paul and the Corinthians know the answer to the question is “yes.” If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “We all walk in the same steps.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	12	18	rjiy	figs-rquestion	οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν	1		Both Paul and the Corinthians know the answer to the question is “yes.” If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “We all have the same attitude and live alike.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	12	18	k6b3	figs-rquestion	οὐ τοῖς αὐτοῖς ἴχνεσιν?	1	Did we not walk in the same steps?	Both Paul and the Corinthians know the answer to the question is “yes.” If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “We all walk in the same steps.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	12	18	oket	figs-metaphor	οὐ τοῖς αὐτοῖς ἴχνεσιν?	1		Paul speaks of living as if it were walking on a road. Alternate translation: “We all do things the same way.” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-2CO	12	19	g1iw	figs-rquestion	πάλαι δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα?	1	Do you think all of this time we have been defending ourselves to you?	Paul uses this question to acknowledge something that the people may have been thinking. He does this so that he can assure them that it is not true. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “Perhaps you think that all of this time we have been defending ourselves to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+2CO	12	19	g1iw	figs-rquestion	πάλαι δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα?	1	Do you think all of this time we have been defending ourselves to you?	Paul uses this question to acknowledge something that the people may have been thinking. He does this so that he can assure them that it is not true. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “Perhaps you think that all of this time we have been defending ourselves to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 2CO	12	19	ih3e	figs-metaphor	κατέναντι Θεοῦ	1	Before God	Paul speaks of **God** knowing everything Paul does as if God were physically present and observed everything Paul said and did. Alternate translation: “With God as witness” or “In the presence of God” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	12	19	vg3u	figs-metaphor	ὑπὲρ τῆς ὑμῶν οἰκοδομῆς	1	for your strengthening	Paul speaks of knowing how to obey God and desiring to obey him as if it were physical growth. Alternate translation: “so that you would know God and obey him better” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 2CO	12	20	cu6s		οὐχ οἵους θέλω, εὕρω ὑμᾶς	1	I may not find you as I wish	Alternate translation: “I may not like what I find” or “I may not like what I see you doing”
@@ -607,7 +607,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	13	2	fxl6		τοῖς λοιποῖς πᾶσιν	1	all the rest	Alternate translation: “all you other people”
 2CO	13	4	a1bf	figs-activepassive	καὶ…ἐσταυρώθη	1	he was crucified	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they crucified him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 2CO	13	5	sbx4		ἐν ὑμῖν	1	in you	Here, **in you** could mean: (1) Jesus is living inside each individual. (2) Jesus is living among them, part of and the most important member of the group.
-2CO	13	7	u75e	figs-doublenegatives	μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν	1	that you may not do any wrong	If your readers would misunderstand the double-negative **not … wrong**, you can express it in positive form. Alternate translation: “you will do everything right” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+2CO	13	7	u75e	figs-doublenegatives	μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν	1	that you may not do any wrong	If your readers would misunderstand the double-negative **not … wrong**, you could express it in positive form. Alternate translation: “you will do everything right” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 2CO	13	7	gt2e		δόκιμοι	1	to have passed the test	Alternate translation: “to be great teachers and live the truth”
 2CO	13	8	a3l7		οὐ…δυνάμεθά τι κατὰ τῆς ἀληθείας	1	we are not able to do anything against the truth	Alternate translation: “we are not able to keep people from learning the truth”
 2CO	13	9	vt7b		τὴν ὑμῶν κατάρτισιν	1	for your perfection	Alternate translation: “that you may become spiritually mature”
diff --git a/en_tn_51-PHP.tsv b/en_tn_51-PHP.tsv
index e684fdafee..981540704a 100644
--- a/en_tn_51-PHP.tsv
+++ b/en_tn_51-PHP.tsv
@@ -435,7 +435,7 @@ PHP	4	15	dyf8	figs-doublenegatives	οὐδεμία μοι ἐκκλησία ἐ
 PHP	4	15	bpc2	figs-explicit	μοι…ἐκοινώνησεν	1	no church shared with me in the matter of giving and receiving except you alone	Here, **shared with me** means the Philippians helped Paul financially and in other practical ways. Alternate translation: “were partners with” or “helped me” (See: [[rc://en/ta/man/translate/figs-explicit]])
 PHP	4	15	rgxx		εἰς λόγον δόσεως καὶ λήμψεως	1	no church shared with me in the matter of giving and receiving except you alone	In the original language in which Paul wrote this letter, the phrase **giving and receiving** could refer either to exchanges that involved money or to exchanges that involved the giving and receiving of non-financial things that would benefit the other party. Here, the phrase **giving and receiving** may refer to both financial and non-financial gifts because the Philippians helped Paul by sending a gift of money via Epaphroditus, who also helped Paul in other ways. Alternate translation: “by sending money and help to me”
 PHP	4	16	getb		ὅτι καὶ ἐν Θεσσαλονίκῃ	1	no church shared with me in the matter of giving and receiving except you alone	Alternate translation: “for even when I was in Thessalonica”
-PHP	4	16	puar	figs-idiom	καὶ ἅπαξ καὶ δὶς	1	no church shared with me in the matter of giving and receiving except you alone	The phrase **both once and twice** is an idiom meaning that something occurred more than one time. If your readers would not understand this idiom, you can use an equivalent idiom from your language, or you could state this in plain language. Alternate translation: “several times” (See: [[rc://en/ta/man/translate/figs-idiom]])
+PHP	4	16	puar	figs-idiom	καὶ ἅπαξ καὶ δὶς	1	no church shared with me in the matter of giving and receiving except you alone	The phrase **both once and twice** is an idiom meaning that something occurred more than one time. If your readers would not understand this idiom, you could use an equivalent idiom from your language, or you could state this in plain language. Alternate translation: “several times” (See: [[rc://en/ta/man/translate/figs-idiom]])
 PHP	4	16	lqor	figs-ellipsis	εἰς τὴν χρείαν μοι ἐπέμψατε	1	no church shared with me in the matter of giving and receiving except you alone	Paul is leaving out some of the words that this phrase would need in many languages to be complete. If it would be clearer in your language, you could supply these words from the context. Alternate translation: “you sent me money to help me with my needs” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 PHP	4	17	bh3t	figs-metaphor	ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν	1	I seek the fruit that increases to your account	At the time Paul wrote this letter, the word **fruit** could be used in a business context to refer to what was gained in a financial transaction. When used in a business context, the word **fruit** meant “profit” or “gain.” Here Paul is using this business meaning figuratively to refer to God’s reward. If your language has an equivalent word that could be used in a business context, consider using it here if it would be natural in your language. Alternately, you may express this meaning using plain language, as the UST does. Alternate translation: “I seek the profit that increases to your account” or “I seek the gain that increases to your account” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 PHP	4	18	fs44		ἀπέχω…πάντα	1	I have everything in full	The phrase **I have everything in full** could mean: (1) that Paul has received **everything** that he needs from the Philippian believers and is therefore sufficiently supplied. Alternate translation: “I have everything I need and am content” (2) that Paul is continuing the business metaphor from [Philippians 4:17](../04/17.md) and is here offering the Philippians a figurative receipt for the gifts they gave him. Alternate translation: “I have received the gift that you sent”
diff --git a/en_tn_52-COL.tsv b/en_tn_52-COL.tsv
index fe7294f0f5..6cc2f7cc84 100644
--- a/en_tn_52-COL.tsv
+++ b/en_tn_52-COL.tsv
@@ -3,7 +3,7 @@ COL	front	intro	d9hy			0		# Introduction to Colossians<br><br>## Part 1: General
 COL	1	intro	gtm3			0		# Colossians 1 General Notes<br><br>## Structure and Formatting<br><br>1. Letter Opening (1:1–12)<br>    * Greeting (1:1–2)<br>    * Prayer of Thanksgiving (1:3–8)<br>    * Prayer of Petition (1:9–12)<br>2. Teaching Section (1:13–2:23)<br>    * Christ and His Work (1:13–20)<br>    * Christ’s Work Applied to the Colossians (1:21–23)<br>    * Paul’s Ministry (1:24–2:5)<br><br>Paul 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.<br><br>## Special Concepts in this Chapter<br><br>### Mystery<br><br>Paul 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://en/tw/dict/bible/kt/reveal]])<br><br>### Fullness<br><br>Paul 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.<br><br>## Important Figures of Speech in this Chapter<br><br>### Images for Christian living<br><br>Paul 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://en/tw/dict/bible/other/fruit]])<br><br>### Light versus dark<br><br>Paul 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.<br><br>### Head and body<br><br>In 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.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### The lack of the afflictions of Christ<br><br>In [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.<br><br>### The “Christ-Hymn”<br><br>Many 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.
 COL	1	1	nlf1	figs-exclusive		0	General Information:	Throughout this letter the words “we,” “us,” “our,” and “ours” include the Colossian believers unless noted otherwise. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 COL	1	1	bqvt	figs-yousingular		0	General Information:	The words “you,” “your,” and “yours” refer to the Colossian believers, and so they are plural unless noted otherwise. (See: [[rc://en/ta/man/translate/figs-yousingular]])
-COL	1	1	xnhq	figs-123person	Παῦλος	1		In this culture, letter writers would give their own names first, referring to themselves in the third person. If that is confusing in your language, you can use the first person here. 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” (See: [[rc://en/ta/man/translate/figs-123person]])
+COL	1	1	xnhq	figs-123person	Παῦλος	1		In this culture, letter writers would give their own names first, referring to themselves in the third person. If that is confusing in your language, you could use the first person here. 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” (See: [[rc://en/ta/man/translate/figs-123person]])
 COL	1	1	v9jr	translate-names	Παῦλος	1		Here and throughout the letter, **Paul** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 COL	1	1	yzlo	figs-explicit	καὶ Τιμόθεος ὁ ἀδελφὸς	1		This phrase does not mean that Timothy helped Paul write this letter. Paul was the author of this letter, as he shows by using the first person singular throughout the letter. What this does mean is that Timothy is with Paul and that Timothy is in agreement with what Paul writes. If it sounds in your language like Timothy is writing the letter with Paul, you can make Timothy’s supporting role more clear. Alternate translation: “with the support of Timothy, our fellow believer” (See: [[rc://en/ta/man/translate/figs-explicit]])
 COL	1	1	f3ki	translate-names	Τιμόθεος	1		**Timothy** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
diff --git a/en_tn_54-2TH.tsv b/en_tn_54-2TH.tsv
index 8854380459..5f29a5a50f 100644
--- a/en_tn_54-2TH.tsv
+++ b/en_tn_54-2TH.tsv
@@ -141,7 +141,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2TH	2	16	h3gk	figs-abstractnouns	δοὺς παράκλησιν αἰωνίαν, καὶ ἐλπίδα ἀγαθὴν	1		If your language does not use abstract nouns for the ideas of **comfort** and **hope**, you could express the same ideas in another way. Alternate translation: “always comforts us and has given us good things to hope for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 2TH	2	16	iirq	figs-abstractnouns	ἐν χάριτι	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: “because of how gracious he is to us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 2TH	2	17	x3rr	figs-metonymy	παρακαλέσαι ὑμῶν τὰς καρδίας, καὶ στηρίξαι	1	may he comfort and strengthen your hearts	Here, the word **hearts** represents both the emotion and will of a person. If **hearts** does not mean this in your language, you could use an equivalent expression or plain language. Alternate translation: “may he give comfort and strength to your livers” or “may he comfort you and strengthen you” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-2TH	2	17	yw5f	figs-synecdoche	ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ	1	every good work and word	If it would be clearer in your language, you can express the phrase **work and word** with verbs. Alternative translation: “in every good thing that you do and say” or “so that you could do and say everything that is good.” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
+2TH	2	17	yw5f	figs-synecdoche	ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ	1	every good work and word	If it would be clearer in your language, you could express the phrase **work and word** with verbs. Alternative translation: “in every good thing that you do and say” or “so that you could do and say everything that is good.” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 2TH	3	intro	b8hk			0		# 2 Thessalonians 3 General Notes<br><br>## Special Concepts in this Chapter<br><br>### Idle and lazy persons<br><br>In Thessalonica, there apparently was a problem with people in the church who were able to work but refused to do so. (See: [[rc://en/ta/man/translate/figs-explicit]])<br><br>### What should you do if your brother sins?<br><br>In this chapter, Paul teaches that Christians need to live in a way that honors God. Christians should also encourage one another and hold each other accountable for what they do. The church is also responsible for encouraging believers to repent if they sin. (See: [[rc://en/tw/dict/bible/kt/repent]] and [[rc://en/tw/dict/bible/kt/sin]])
 2TH	3	1	k33i	checking/headings		0	General Information:	In verses 1-5, Paul asks the believers to pray for him and his companions and encourages them. A heading for this section might be, “Pray for Us.” (See: [[rc://en/ta/man/checking/headings]])
 2TH	3	1	jy75	grammar-connect-words-phrases	τὸ λοιπὸν	1	Finally	Here, the word **Finally** marks a change in topic. To **pray** is not the final instruction that Paul gives but it is how Paul opens the last section of his letter where he will discuss a few remaining matters. Alternate translation: “One more thing” or “So, continuing on” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
diff --git a/en_tn_58-PHM.tsv b/en_tn_58-PHM.tsv
index c1ce3bf6e0..1b991fd05c 100644
--- a/en_tn_58-PHM.tsv
+++ b/en_tn_58-PHM.tsv
@@ -3,13 +3,13 @@ PHM	front	intro	sz2w			0		# Introduction to Philemon<br><br>## Part 1: General I
 PHM	1	1	ne8k	figs-123person	Παῦλος	1		Your language may have a particular way of introducing the author of a letter. Use that here. Alternate translations: “From me, Paul” or “I, Paul” (See: rc://en/ta/man/translate/figs-123person)
 PHM	1	1	cgs4		δέσμιος Χριστοῦ Ἰησοῦ	1	a prisoner of Christ Jesus	Paul was in prison because people in authority did not want him to preach about Jesus. They put him there in order to stop him and to punish him. This does not mean that Jesus had put Paul in prison. Alternate translation: “a prisoner for the sake of Christ Jesus”
 PHM	1	1	sv3p		ὁ ἀδελφὸς	1	our brother	Paul is using the term **brother** figuratively to mean someone who shares the same faith. Alternate translation: “our fellow Christian” or “our companion in the faith” (See: rc://en/ta/man/translate/figs-metaphor)
-PHM	1	1	y9zu	figs-exclusive	ὁ ἀδελφὸς	1		Here, the word **our** is not in the original, but was necessary for English, which requires that a relationship word indicate who the person is related to. In this case, **our** would be inclusive, relating Timothy to Paul and the readers as a brother in Christ. If your language requires this, you can do the same. If not, you could follow the original wording, which says, “the brother.” (See: [[rc://en/ta/man/translate/figs-exclusive]])
+PHM	1	1	y9zu	figs-exclusive	ὁ ἀδελφὸς	1		Here, the word **our** is not in the original, but was necessary for English, which requires that a relationship word indicate who the person is related to. In this case, **our** would be inclusive, relating Timothy to Paul and the readers as a brother in Christ. If your language requires this, you could do the same. If not, you could follow the original wording, which says, “the brother.” (See: [[rc://en/ta/man/translate/figs-exclusive]])
 PHM	1	1	gvmy	translate-names	Φιλήμονι	1		This is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 PHM	1	1	q84z	figs-explicit	Φιλήμονι	1		If it would be more natural in your language, you could include the information that this is a letter in which Paul is speaking directly to Philemon, as in the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])
 PHM	1	1	r3l9	figs-exclusive	ἡμῶν	1	our	The word **our** here refers to Paul and those with him, but not to the reader. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 PHM	1	1	ww3l		καὶ συνεργῷ ἡμῶν	1	and our fellow worker	If your readers would misunderstand this phrase, you could state more specifically how Philemon worked with Paul. Alternate translation: “who, like us, works to spread the gospel” or “who works as we do to serve Jesus”
 PHM	1	2	b37l	translate-names	Ἀπφίᾳ	1		This is the name of a woman. (See: [[rc://en/ta/man/translate/translate-names]])
-PHM	1	2	bb1s	figs-exclusive	τῇ ἀδελφῇ	1		Here, the word **our** is not in the original, but was necessary for English, which requires that a relationship word indicate who the person is related to. In this case, **our** would be inclusive, relating Apphia to Paul and the readers as a sister in Christ. If your language requires this, you can do the same. If not, you could do the same as the original, which says, “the sister.” (See: [[rc://en/ta/man/translate/figs-exclusive]])
+PHM	1	2	bb1s	figs-exclusive	τῇ ἀδελφῇ	1		Here, the word **our** is not in the original, but was necessary for English, which requires that a relationship word indicate who the person is related to. In this case, **our** would be inclusive, relating Apphia to Paul and the readers as a sister in Christ. If your language requires this, you could do the same. If not, you could do the same as the original, which says, “the sister.” (See: [[rc://en/ta/man/translate/figs-exclusive]])
 PHM	1	2	hhpc	figs-metaphor	τῇ ἀδελφῇ	1		Paul is using the term **sister** figuratively to mean a woman who shares the same faith. Alternate translation: “our fellow Christian” or “our spiritual sister” (See: rc://en/ta/man/translate/figs-metaphor)
 PHM	1	2	e8su	figs-exclusive	ἡμῶν	1	our	The word **our** here refers to Paul and those with him, but not to the reader. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 PHM	1	2	kyzo		Ἀπφίᾳ…Ἀρχίππῳ…τῇ…ἐκκλησίᾳ	1		The letter is predominantly addressed to Philemon. It could be misleading to suggest Paul is writing to **Apphia**, **Archippus**, and **the church** in Philemon’s house, on the same level as he is writing to Philemon.