Edit 'en_tn_46-ROM.tsv' using 'tc-create-app'

en_tn_46-ROM.tsv

@@ -608,12 +608,10 @@ ROM	3	29	gp74	figs-exclamations	ναὶ, καὶ ἐθνῶν	1		Here, **Yes**is
 ROM	3	30	vur7	grammar-connect-condition-fact	 εἴπερ	1		Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since we know” or “Because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 ROM	3	30	ux30	figs-metaphor	εἷς ὁ Θεός	1		Paul speaks figuratively of **God** as if he were a number. He means that **God {is} one** in nature, and he is the **one** true **God** of both Jews and Gentiles. If your readers would not understand what **God {is} one** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “there is only one God” or “God is one in nature” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 ROM	3	30	dech	figs-ellipsis	εἷς ὁ Θεός	1		A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “God is one” or “there is one God” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+ROM	3	30	rjxp	figs-parallelism	ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως	1		These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that **God** shows no partiality in making people from any nation right with himself **from faith**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation:  “who makes both Jews and non-Jews right with himself by continuing to trust in him” or “who makes all types of people right with himself from continually trusting in him” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 ROM	3	30	gk5d	figs-metonymy	περιτομὴν…ἀκροβυστίαν	1	he will justify the circumcision by faith, and the uncircumcision through faith	Paul is figuratively describing the Jews by association with **circumcision**, and the Gentiles by association with **uncircumcision**. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “the Jews … the Gentiles” or “the Jewish people … the non-Jews” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 ROM	3	30	s9i4	figs-possession	ἐκ πίστεως…διὰ τῆς πίστεως	1		Paul is using the possessive form to describe **faith**(See how you translated this phrase in [3:26](../03/26.md)). Use a natural way in your language to express this idea. Here, **faith** could refer to: (1) A person who trusts in God. Alternate translation: “from trusting in God … through trusting in God” (2) God’s faithfulness. Alternate translation: “because he is faithful … through his faithfulness” or “from his faithfulness … through the same faithfulness” (See: [[rc://en/ta/man/translate/figs-possession]])
-ROM	3	30	rjxp	figs-parallelism	ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως	1		These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that **God** shows no partiality in making people from any nation right with himself **from faith**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation:  “who makes both Jews and non-Jews right with himself by continuing to trust in him” or “who makes all types of people right with himself from continually trusting in him” (See: [[rc://en/ta/man/translate/figs-parallelism]])
-ROM	3	31	wb6r	figs-rquestion	νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως?	1	Do we then nullify the law through faith?	Paul asks a question that one of his readers might have. Alternate translation: “Someone might say that we can ignore the law because we have faith.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-ROM	3	31	jdq1	figs-rquestion	μὴ γένοιτο	1	May it never be	This expression gives the strongest possible negative answer to the preceding rhetorical question. You may have a similar express in your language that you could use here. Alternate translation: “This is certainly not true” or “Certainly not” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-ROM	3	31	y6qx		νόμον ἱστάνομεν	1	we uphold the law	“we obey the law”
+ROM	3	31	y6qx	grammar-connect-logic-result	οὖν καταργοῦμεν	1	we uphold the law	Here, **then** indicates result. If it would be more natural in your language, you could place **then** at the beginning of the sentence to emphasize the idea of result or make the sentence into an emphatic statement like the UST. Alternate translation: “So then, do we nullify” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 ROM	3	31	nzr7	figs-exclusive	καταργοῦμεν	1	we uphold	The pronoun **we** refers to Paul, other believers, and the readers. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 ROM	4	intro	f9jc			0		# Romans 4 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 7-8 of this chapter, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### The purpose of the law of Moses<br><br>Paul builds upon material from chapter 3. He explains how Abraham, the father of Israel, was justified. Even Abraham could not be justified by what he did. Obeying the law of Moses does not make a person right with God. Obeying God’s commands is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/faith]])<br><br>### Circumcision<br><br>Circumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, no person was justified only by being circumcised. (See: [[rc://en/tw/dict/bible/kt/circumcise]] and [[rc://en/tw/dict/bible/kt/covenant]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>Paul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]])
 ROM	4	1	gw29			0	Connecting Statement:	Paul confirms that even in the past believers were made right with God by faith and not by the law.