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tn_1JN.tsv

@@ -39,7 +39,7 @@ front:intro	nl27				0	# Introduction to 1 John\n\n## Part 1: General Introductio
 1:5	hdrv		rc://*/ta/man/checking/headings		0	If you are using section headings, you could put one here before verse 5. Suggested heading: “Sin Prevents Fellowship with God”
 1:5	djn4		rc://*/ta/man/translate/figs-exclusive	ἀκηκόαμεν	1	The pronoun **we** is exclusive, since John is speaking on behalf of himself and the other eyewitnesses to the earthly life of Jesus.
 1:5	j017		rc://*/ta/man/translate/writing-pronouns	ἀπ’ αὐτοῦ	1	The pronoun **him** in this first instance in the verse refers to Jesus, since John is speaking of the message that he and the other eyewitnesses heard from Jesus. Alternate translation: “from Jesus”
-1:5	j018		rc://*/ta/man/translate/figs-parallelism	ὁ Θεὸς φῶς ἐστιν, καὶ σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	These two phrases mean similar things. John is likely using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and express the emphasis in another way. Alternate translation: “God is entirely light” or, if you represent these metaphors plainly (see next two notes), “God is completely holy”
+1:5	j018		rc://*/ta/man/translate/figs-parallelism	ὁ Θεὸς φῶς ἐστιν, καὶ σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	These two phrases mean similar things. John is likely using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and express the emphasis in another way. Alternate translation: “God is entirely light” or, if you represent these metaphors plainly (See: next two notes), “God is completely holy”
 1:5	cd6f		rc://*/ta/man/translate/figs-metaphor	ὁ Θεὸς φῶς ἐστιν	1	John often uses **light** in this letter to mean what is holy, right, and good. Here, in reference to God, it indicates holiness. Alternate translation: “God is holy”
 1:5	e9m2		rc://*/ta/man/translate/figs-metaphor	σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	John often uses the word **darkness** in this letter to mean what is evil. Alternate translation: “God is not evil at all”
 1:5	j019		rc://*/ta/man/translate/figs-doublenegatives	σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	John is using a double negative in Greek for emphasis. In English it would come out as, “darkness is not in him not at all.” In Greek the second negative does not cancel the first negative to create a positive meaning. In English the meaning would inaccurately be positive, which is why ULT uses only one negative and says “darkness is not in him at all.” But if your language uses double negatives for emphasis that do not cancel one another, it would be appropriate to use that construction in your translation.

tn_1PE.tsv

@@ -254,7 +254,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 2:25	jkfu		rc://*/ta/man/translate/figs-activepassive	ἐπεστράφητε	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God has turned you back”
 2:25	i5lu		rc://*/ta/man/translate/figs-metaphor	τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν	1	Peter uses **shepherd** and **overseer** to refer to Jesus. Just as a **shepherd** protects his sheep and an **overseer** takes care of his workers, Jesus protects and takes care of those who trust in him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the one who protects and takes care of your souls”
 2:25	z6q2		rc://*/ta/man/translate/figs-synecdoche	τῶν ψυχῶν ὑμῶν	1	See how you translated **souls** in [1:9](../01/09.md).
-3:intro	cqf4				0	# 1 Peter 3 General Notes\n\n## Structure and Formatting\n\n1. How believers should act toward other people (2:11–3:12)\n2. How believers should endure suffering (3:13–4:6)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry that is quoted from the Old Testament in [3:10–12](../03/10.md).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the spirits in prison”\n\n[3:19](../03/19.md) states that Jesus went and proclaimed to “the spirits in prison,” but does not mention what Jesus proclaimed or who those spirits are. [3:20](../03/20.md) states that these spirits disobeyed God during the time of Noah. Many scholars think that this means one of the following three meanings, each of which will be discussed in the notes for verses [19](../03/19.md) and [20](../03/20.md): (1) The spirits are demons who were imprisoned by God because they did something evil during Noah’s time (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)). [3:19](../03/19.md) then means that Jesus went to the place where they are imprisoned and proclaimed his victory to them at some time between his death on the cross and his return to heaven. (2) The spirits are sinful human beings who died during the flood in Noah’s time, and the prison is the realm of the dead. [3:19](../03/19.md) then means that Jesus went to hell and proclaimed his victory to those dead people there at some time between his death and resurrection. (3) The spirits are sinful human beings who died during the flood in Noah’s time, but [3:19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.\n\n### “Baptism now saves you”\n\nIn [3:20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [3:21](../03/21.md) he states that the water is an “antitype” for baptism, which is a Christian ritual by which a person publicly identifies as a Christian. Then Peter makes the statement that baptism “now saves you.” Since the New Testament authors repeatedly state that God alone saves people and that no one can do any work to be saved, Peter’s statement cannot mean that a person can be saved by being baptized. Rather, Peter uses the word “baptism” to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [3:21](../03/21.md) that he is not referring to water baptism, which he describes as “the removal of dirt from the flesh.” Peter further states that the baptism he is referring to saves “through the resurrection of Jesus Christ,” which means that a person is saved by faith in Jesus, because Jesus rose from the dead.
+3:intro	cqf4				0	# 1 Peter 3 General Notes\n\n## Structure and Formatting\n\n1. How believers should act toward other people (2:11–3:12)\n2. How believers should endure suffering (3:13–4:6)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry that is quoted from the Old Testament in [3:10–12](../03/10.md).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the spirits in prison”\n\n[3:19](../03/19.md) states that Jesus went and proclaimed to “the spirits in prison,” but does not mention what Jesus proclaimed or who those spirits are. [3:20](../03/20.md) states that these spirits disobeyed God during the time of Noah. Many scholars think that this means one of the following three meanings, each of which will be discussed in the notes for verses [19](../03/19.md) and [20](../03/20.md): (1) The spirits are demons who were imprisoned by God because they did something evil during Noah’s time (See: [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)). [3:19](../03/19.md) then means that Jesus went to the place where they are imprisoned and proclaimed his victory to them at some time between his death on the cross and his return to heaven. (2) The spirits are sinful human beings who died during the flood in Noah’s time, and the prison is the realm of the dead. [3:19](../03/19.md) then means that Jesus went to hell and proclaimed his victory to those dead people there at some time between his death and resurrection. (3) The spirits are sinful human beings who died during the flood in Noah’s time, but [3:19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.\n\n### “Baptism now saves you”\n\nIn [3:20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [3:21](../03/21.md) he states that the water is an “antitype” for baptism, which is a Christian ritual by which a person publicly identifies as a Christian. Then Peter makes the statement that baptism “now saves you.” Since the New Testament authors repeatedly state that God alone saves people and that no one can do any work to be saved, Peter’s statement cannot mean that a person can be saved by being baptized. Rather, Peter uses the word “baptism” to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [3:21](../03/21.md) that he is not referring to water baptism, which he describes as “the removal of dirt from the flesh.” Peter further states that the baptism he is referring to saves “through the resurrection of Jesus Christ,” which means that a person is saved by faith in Jesus, because Jesus rose from the dead.
 3:1	p454				0	# General Information:\n\nIn [3:1–6](../03/01.md) Peter gives instructions specifically to women who are wives.
 3:1	wp5p		rc://*/ta/man/translate/figs-metonymy	τινες ἀπειθοῦσιν τῷ λόγῳ	1	Here, **being disobedient to the word** could refer to: (1) refusing to believe the gospel message, as in [2:8](../02/08.md). Alternate translation: “some do not believe the message about Jesus” (2) disobeying the commands God gave in his word. Alternate translation: “some do not obey what God commands in his word”
 3:1	kbis		rc://*/ta/man/translate/figs-activepassive	κερδηθήσονται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you will win them”
@@ -337,8 +337,8 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 3:18	n7nh		rc://*/ta/man/translate/figs-explicit	ζῳοποιηθεὶς & πνεύματι	1	Here, **spirit** could refer to: (1) the Holy Spirit, in which case this phrase would indicate the means by which Jesus was made alive. Alternate translation: “having been made him alive by the Spirit” (2) Jesus’ spiritual existence, in which case this phrase would be referring to the spiritual realm that is in contrast to the physical realm referred to with the phrase “in the flesh.” Alternate translation: “having been made alive spiritually” or “having been made alive in the spiritual realm”
 3:19	hp82		rc://*/ta/man/translate/figs-explicit	ἐν ᾧ	1	Here, **which** refers to “spirit” in the previous verse. As in the previous verse, this could refer to: (1) the Holy Spirit. Alternate translation: “by means of the Spirit” (2) Jesus’ spiritual existence. Alternate translation: “in the spiritual realm”
 3:19	ewuu		rc://*/ta/man/translate/figs-ellipsis	ἐκήρυξεν	1	Peter is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. This phrase could mean: (1) Jesus proclaimed God’s victory over sin and death, which he accomplished through his death and resurrection. Alternate translation: “he proclaimed God’s victory” (2) Jesus preached the gospel to wicked people indirectly through the preaching of Noah during the time before the great flood. This interpretation is less likely to be correct, because it would mean that Noah was actually the one preaching and Peter does not mention Noah preaching or Jesus’ pre-incarnate existence anywhere in this letter. Alternate translation: “he preached the gospel”
-3:19	ez3d		rc://*/ta/man/translate/figs-explicit	τοῖς ἐν φυλακῇ πνεύμασιν	1	Here, **spirits** could refer to: (1) evil spirits whom God imprisoned because of what they did before the flood that occurred in Noah’s time (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)), as in the UST. (2) the spirits of people who died during the flood that occurred in Noah’s time. This interpretation is a less likely to be correct because Peter never refers to people as **spirits**, but rather “souls,” as in the next verse. Alternate translation: “to those people who had died and were in prison”
-3:19	zpyr		rc://*/ta/man/translate/figs-metaphor	ἐν φυλακῇ	1	Here Peter uses **prison** as a metaphor. It could refer to: (1) a place where God imprisoned certain evil spirits whom he will judge when he judges the whole world (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md)). Alternate translation: “whom God had imprisoned to await judgment” (2) the place where sinful people go when they die. Alternate translation: “in hell”
+3:19	ez3d		rc://*/ta/man/translate/figs-explicit	τοῖς ἐν φυλακῇ πνεύμασιν	1	Here, **spirits** could refer to: (1) evil spirits whom God imprisoned because of what they did before the flood that occurred in Noah’s time (See: [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)), as in the UST. (2) the spirits of people who died during the flood that occurred in Noah’s time. This interpretation is a less likely to be correct because Peter never refers to people as **spirits**, but rather “souls,” as in the next verse. Alternate translation: “to those people who had died and were in prison”
+3:19	zpyr		rc://*/ta/man/translate/figs-metaphor	ἐν φυλακῇ	1	Here Peter uses **prison** as a metaphor. It could refer to: (1) a place where God imprisoned certain evil spirits whom he will judge when he judges the whole world (See: [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md)). Alternate translation: “whom God had imprisoned to await judgment” (2) the place where sinful people go when they die. Alternate translation: “in hell”
 3:20	qxah		rc://*/ta/man/translate/figs-ellipsis	ἀπειθήσασίν	1	Peter is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the context. Alternate translation: “having disobeyed God”
 3:20	s7qm		rc://*/ta/man/translate/figs-metonymy	ἡ τοῦ Θεοῦ μακροθυμία	1	Peter uses **patience of God** to refer to God himself. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “God himself”
 3:20	yyth		rc://*/ta/man/translate/figs-metonymy	ἐν ἡμέραις Νῶε	1	Here Peter uses **days of Noah** to refer to the time period when Noah was alive. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “in the time of Noah”

tn_1SA.tsv

@@ -3,7 +3,7 @@ front:intro	z2ar				0	# Introduction to 1 Samuel\n\n## Part 1: General Introduct
 1:intro	cj3l				0	# 1 Samuel 1 General Notes\n\n## Structure and formatting\n\nThis chapter introduces Samuel. It is the beginning of the section 1, Samuel chapters 1–7, which tell about Samuel, the religious leader of Israel.\n\n## Special concepts in this chapter\n\n### Two wives\n\nThis was a common practice in the ancient Near East. It was against the law of Moses. The men of Israel would have sinned if they married more than one woman. This type of marriage always creates problems because of jealousy. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/jealous]])\n\n### “Pay his vow”\nIt was customary for Israelites to promise God to make a sacrifice to him if God answered special prayers. Making such a sacrifice was called paying one’s vow. (See: [[rc://*/tw/dict/bible/kt/vow]])\n\n## Important figures of speech in this chapter\n\n### Idioms\n\nWhen Hannah wanted to assure Eli she was telling the truth, she used the idiom “as you live.” This is a type of oath formula meaning “I promise you I am telling the truth.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\nThe author also uses the phrase “call to mind.” This is a common idiom meaning “remember.”
 1:1	xa1t		rc://*/ta/man/translate/translate-names	הָ⁠רָמָתַ֛יִם	1	This is the name of a small village possibly located eight kilometers northwest of Jerusalem.
 1:1	mwm2		rc://*/ta/man/translate/translate-names	צוֹפִ֖ים	1	The phrase **the Zuphites** refers to the people group that descended from Zuph.
-1:1	hizk		rc://*/ta/man/translate/translate-names	אֶפְרָ֑יִם	1	Here, **Ephraim** refers to the land that was allotted to the people belonging to the Israelite tribe of Ephraim (see Joshua 16:1–9).
+1:1	hizk		rc://*/ta/man/translate/translate-names	אֶפְרָ֑יִם	1	Here, **Ephraim** refers to the land that was allotted to the people belonging to the Israelite tribe of Ephraim (See: Joshua 16:1–9).
 1:1	cjl8		rc://*/ta/man/translate/translate-names	אֶ֠לְקָנָה & יְרֹחָ֧ם & אֱלִיה֛וּא & תֹּ֥חוּ & צ֖וּף	1	These are the names of men.
 1:1	x8xp		rc://*/ta/man/translate/translate-names	אֶפְרָתִֽי	1	Here, **Ephraimite** refers to anyone living in the territory of Ephraim.
 1:2	roc0		rc://*/ta/man/translate/writing-pronouns	וְ⁠ל⁠וֹ֙	1	The pronoun **him** refers to Elkanah.

tn_1TI.tsv

@@ -127,7 +127,7 @@ front:intro	wy83				0	# Introduction to 1 Timothy\n\n## Part 1: General Introduc
 2:14	t221		rc://*/ta/man/translate/figs-abstractnouns	ἐν παραβάσει γέγονεν	1	If it would be helpful in your language, you could express the abstract noun **transgression** by stating the ideas behind it with a verbal phrase. Alternate translations: “began to sin” or “began to disobey God”
 2:15	krx4		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Paul uses the word **But** to indicate that this sentence provides a contrast to the previous sentence.
 2:15	t222			σωθήσεται	1	Here, **she** likely refers to Eve, mentioned in the preceding verse, and whom Paul describes as “the woman.” Later in the sentence, **they** refers to women in general. To show how Paul shifts the topic from Eve, a representative woman, to all women, the word **she** could be translated here as “women.”
-2:15	u8iv			σωθήσεται & διὰ τῆς τεκνογονίας	1	This could mean: (1) people thought that women would be condemned because of Eve’s sin and punished even more than with the pain of childbearing (see Genesis 3:16), or they may have thought that a woman who believed in Jesus was no longer under the punishment that God gave in Genesis 3:16. Since the Greek word translated **through** can also mean “with” or “while,” Paul may be saying here that women continue to have the punishment of pain in childbirth but will be saved from additional punishment as long as they have faith in Jesus. Alternate translation: “God will save women, although they do have to endure childbirth” (2) the women of the church in Ephesus were being led away from faith in Jesus by the false teachers (see 2 Timothy 3:6), so Paul is recommending that they focus on raising their families rather than listening to (or participating in) the “foolish talk” (1:6). Alternate translation: “God will save women as they attend to their families” (3) a reference to the birth of Jesus as a human child to be the Savior. Alternate translation: “God will save women through Jesus, who was born as a child”
+2:15	u8iv			σωθήσεται & διὰ τῆς τεκνογονίας	1	This could mean: (1) people thought that women would be condemned because of Eve’s sin and punished even more than with the pain of childbearing (See: Genesis 3:16), or they may have thought that a woman who believed in Jesus was no longer under the punishment that God gave in Genesis 3:16. Since the Greek word translated **through** can also mean “with” or “while,” Paul may be saying here that women continue to have the punishment of pain in childbirth but will be saved from additional punishment as long as they have faith in Jesus. Alternate translation: “God will save women, although they do have to endure childbirth” (2) the women of the church in Ephesus were being led away from faith in Jesus by the false teachers (See: 2 Timothy 3:6), so Paul is recommending that they focus on raising their families rather than listening to (or participating in) the “foolish talk” (1:6). Alternate translation: “God will save women as they attend to their families” (3) a reference to the birth of Jesus as a human child to be the Savior. Alternate translation: “God will save women through Jesus, who was born as a child”
 2:15	i0ap		rc://*/ta/man/translate/figs-synecdoche	διὰ τῆς τεκνογονίας	1	If option number 2 from the previous note is correct, then Paul is referring to all of the aspects of motherhood by mentioning the beginning part of it: **childbearing**. Alternate translation: “as they attend to their families”
 2:15	n818		rc://*/ta/man/translate/figs-activepassive	σωθήσεται	1	If it would be helpful in your language, you could express this passive phrase with an active form, and you could state who did the action. Alternate translation: “God will save women”
 2:15	gh3c			ἐὰν μείνωσιν	1	Here, **they** refers to women. Paul switches from the singular to the plural as he switches from talking about Eve as the representative of women to women in general. Alternate translation: “if women continue living”

tn_2JN.tsv

@@ -45,7 +45,7 @@ front:intro	vpa9				0	# Introduction to 2 John\n\n## Part 1: General Introductio
 1:9	xwoe		rc://*/ta/man/translate/grammar-connect-logic-contrast	ὁ μένων ἐν τῇ διδαχῇ	1	This phrase is in contrast to the previous sentence. If it would be helpful in your language, you could use a word or phrase to mark this contrast, as in the UST.
 1:9	vg19		rc://*/ta/man/translate/figs-nominaladj	οὗτος	1	John is using the demonstrative adjective **this** as a noun, to refer to a kind of person. ULT indicates this by adding the word **one**. If your language does not use adjectives in this way, you can translate this with an equivalent phrase. Alternate translation: “such a person” or “that kind of person”
 1:9	k8cv		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα καὶ τὸν Υἱὸν	1	**Father** and **Son** are important titles that describe the relationship between God and Jesus Christ. Be sure to express these titles consistently and accurately.
-1:10	x7pw		rc://*/ta/man/translate/figs-explicit	εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει	1	The word **anyone** here implies “any teacher or preacher.” John does not want the believers to welcome any teacher who does not teach what Jesus taught, and specifically that Jesus came as a human being (see [1:7](../01/07.md)). Alternate translation: “If anyone comes to you, claiming to be a teacher, but he teaches differently than this”
+1:10	x7pw		rc://*/ta/man/translate/figs-explicit	εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει	1	The word **anyone** here implies “any teacher or preacher.” John does not want the believers to welcome any teacher who does not teach what Jesus taught, and specifically that Jesus came as a human being (See: [1:7](../01/07.md)). Alternate translation: “If anyone comes to you, claiming to be a teacher, but he teaches differently than this”
 1:10	xafi		rc://*/ta/man/translate/figs-metaphor	ταύτην τὴν διδαχὴν οὐ φέρει	1	John is speaking of a **teaching** or a message as if it were an object that someone could **bring**. If you would not use this kind of metaphor in your language, you could use one that has the same meaning or use plain language. Alternate translation: “does not teach this same message”
 1:10	ls1c		rc://*/ta/man/translate/figs-explicit	μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν	1	John does not want the believers to accept a false teacher into their homes and, as a result, support his false teaching by showing him respect and providing for his needs. Alternate translation: “do not support him or encourage him by welcoming him into your home”
 1:10	lbct		rc://*/ta/man/translate/figs-explicit	χαίρειν αὐτῷ μὴ λέγετε	1	John warns the believers not to greet a false teacher respectfully in public. The implication is that he does not want them to do anything that might look like they are endorsing a false teacher or that would give a false teacher good standing in the eyes of others. Alternate translation: “do not give him a respectful public greeting”

tn_ACT.tsv

@@ -827,7 +827,7 @@ front:intro	mw28				0	# Introduction to Acts\n\n## Part 1: General Introduction\
 5:39	a419		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Gamaliel uses this word to introduce a contrast between what would happen if the work the apostles are doing were “from men” and what would happen if it were **from God**. As the General Notes to this chapter suggest, it may be helpful to begin a new sentence here. Alternate translation, as a new sentence: “However,”
 5:39	j819		rc://*/ta/man/translate/writing-pronouns	εἰ & ἐκ Θεοῦ ἐστιν	1	Here the pronoun **it** refers back to the phrase “this counsel or this work” in the previous verse. Alternate translation: “if God has devised this plan or commanded these men to do this work”
 5:39	a420		rc://*/ta/man/translate/figs-explicit	μήποτε	1	It may be helpful to state the implications of the word **lest** explicitly. Alternate translation: “and if you do try to destroy them,”
-5:39	a421		rc://*/ta/man/translate/figs-activepassive	καὶ θεομάχοι εὑρεθῆτε	1	If it would be helpful in your language, you could state this with an active form. However, since this is also an idiom (see next note), it would only be meaningful to do that in your translation if your language uses the verb “find” in the same idiomatic sense. Alternate translation: “people may even find you to be”
+5:39	a421		rc://*/ta/man/translate/figs-activepassive	καὶ θεομάχοι εὑρεθῆτε	1	If it would be helpful in your language, you could state this with an active form. However, since this is also an idiom (See: next note), it would only be meaningful to do that in your translation if your language uses the verb “find” in the same idiomatic sense. Alternate translation: “people may even find you to be”
 5:39	a422		rc://*/ta/man/translate/figs-activepassive	εὑρεθῆτε	1	The expression **be found** means to turn out to be something. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “turn out to be”
 5:39	cyp1		rc://*/ta/man/translate/figs-activepassive	ἐπείσθησαν & αὐτῷ	1	If it would be helpful in your language, you could state this with an active form. Alternate translation: “Gamaliel persuaded them”
 5:40	z31c		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ	1	Luke uses the word translated **And** to introduce what the Sanhedrin did as a result of Gamaliel’s advice. Alternate translation: “So”
@@ -1871,7 +1871,7 @@ front:intro	mw28				0	# Introduction to Acts\n\n## Part 1: General Introduction\
 13:23	l50d		rc://*/ta/man/translate/writing-pronouns	τούτου	1	The demonstrative pronoun **this one** refers to David. It may be helpful to clarify this for your readers. Alternate translation: “of David”
 13:23	kc76		rc://*/ta/man/translate/figs-metonymy	τῷ Ἰσραὴλ	1	Here, **Israel** refers to the people of Israel. Alternate translation: “to the people of Israel”
 13:24	wbpf		rc://*/ta/man/translate/figs-explicit	Ἰωάννου	1	By **John**, Paul is referring implicitly to John the Baptist. Alternate translation: “John the Baptist”
-13:24	xzf2		rc://*/ta/man/translate/figs-explicitinfo	πρὸ προσώπου τῆς εἰσόδου αὐτοῦ	1	In your language, the expression **before the face of his entrance**, meaning “before the appearance of his entry into ministry” (see next two notes), might seem to convey redundant information that would be not be natural to express. If so, you could abbreviate it. Alternate translation: “before he appeared” or “before he entered into his ministry”
+13:24	xzf2		rc://*/ta/man/translate/figs-explicitinfo	πρὸ προσώπου τῆς εἰσόδου αὐτοῦ	1	In your language, the expression **before the face of his entrance**, meaning “before the appearance of his entry into ministry” (See: next two notes), might seem to convey redundant information that would be not be natural to express. If so, you could abbreviate it. Alternate translation: “before he appeared” or “before he entered into his ministry”
 13:24	abcn		rc://*/ta/man/translate/figs-metaphor	πρὸ προσώπου τῆς εἰσόδου αὐτοῦ	1	Here the term **face** means “appearance.” Alternate translation: “appearance”
 13:24	igpi		rc://*/ta/man/translate/figs-metaphor	τῆς εἰσόδου αὐτοῦ	1	By **entrance**, Paul is referring to Jesus beginning his ministry. Alternate translation: “of the start of his ministry”
 13:24	gqs9		rc://*/ta/man/translate/writing-pronouns	τῆς εἰσόδου αὐτοῦ	1	The pronoun **his** refers to Jesus. It may be helpful to clarify this for your readers. Alternate translation: “of Jesus’ entrance”
@@ -2418,7 +2418,7 @@ front:intro	mw28				0	# Introduction to Acts\n\n## Part 1: General Introduction\
 17:22	h5et		rc://*/ta/man/translate/figs-idiom	ἄνδρες, Ἀθηναῖοι	1	This is an idiomatic form of address. Use a way that is natural in your language to refer to a particular group of people. Alternate translation: “You Athenians”
 17:22	kcag			δεισιδαιμονεστέρους	1	Paul is using the comparative form **more religious** for emphasis. Your language may use comparative forms in the same way. If not, you could convey the emphasis in another way. Alternate translation: “very religious”
 17:22	ja1k		rc://*/ta/man/translate/figs-hyperbole	κατὰ πάντα	1	Paul says **everything** here as a generalization for emphasis. He is referring to the Athenians’ public display of honoring the gods through prayers, building altars, and offering sacrifices. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “in many different ways”
-17:23	cem7		rc://*/ta/man/translate/figs-quotesinquotes	βωμὸν ἐν ᾧ ἐπεγέγραπτο, ἀγνώστῳ Θεῷ	1	While it would be preferable to present this as a direct quotation (see next note), you could translate this as an indirect quotation so that there is not one direct quotation within another. Alternate translation: “an altar whose inscription dedicated it to an unknown god”
+17:23	cem7		rc://*/ta/man/translate/figs-quotesinquotes	βωμὸν ἐν ᾧ ἐπεγέγραπτο, ἀγνώστῳ Θεῷ	1	While it would be preferable to present this as a direct quotation (See: next note), you could translate this as an indirect quotation so that there is not one direct quotation within another. Alternate translation: “an altar whose inscription dedicated it to an unknown god”
 17:23	nmwv		rc://*/ta/man/translate/figs-quotemarks	βωμὸν ἐν ᾧ ἐπεγέγραπτο, ἀγνώστῳ Θεῷ	1	Even if your language does not customarily put one direct quotation inside another, it would be good to present this as a direct quotation if possible, since it is the inscription on the altar that Paul is describing. You may be able to enclose this quotation in second-level quotation marks or use some other punctuation or convention that is available in your language to indicate a second-level quotation.
 17:23	t3mu		rc://*/ta/man/translate/figs-activepassive	ἐν ᾧ ἐπεγέγραπτο	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “on which someone had inscribed”
 17:24	f2mz		rc://*/ta/man/translate/figs-merism	οὐρανοῦ καὶ γῆς	1	Paul is referring to all of creation by naming its two major components. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of everything that exists”
@@ -2437,7 +2437,7 @@ front:intro	mw28				0	# Introduction to Acts\n\n## Part 1: General Introduction\
 17:27	onm4		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	Paul is using the pronoun **us** to refer to himself and his listeners, so use the inclusive form of that word if your language marks that distinction.
 17:28	tkd3		rc://*/ta/man/translate/writing-pronouns	αὐτῷ & γένος	1	The pronouns **him** and **his** refer to God. It may be helpful to clarify this for your readers. Alternate translation: “in God … God’s offspring”
 17:28	o4vy		rc://*/ta/man/translate/figs-exclusive	ζῶμεν & ἐσμέν	1	Paul is using the pronoun **we** to refer to himself and his listeners, so use the inclusive form of that word if your language marks that distinction.
-17:28	jxph		rc://*/ta/man/translate/figs-quotesinquotes	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν; ὡς καί τινες τῶν καθ’ ὑμᾶς ποιητῶν εἰρήκασιν, τοῦ γὰρ καὶ γένος ἐσμέν.	1	Here Paul is quoting from the Greek philosopher-poet Epimenides and from the Greek poets Aratus and Cleanthes. While it would be preferable to present these two quotations as direct quotations (see next note), you could translate them as indirect quotations so that there are not direct quotations within a direct quotation. Alternate translation: “For some of your own poets have said that in him we live and are moved and are and that we too are his offspring”
+17:28	jxph		rc://*/ta/man/translate/figs-quotesinquotes	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν; ὡς καί τινες τῶν καθ’ ὑμᾶς ποιητῶν εἰρήκασιν, τοῦ γὰρ καὶ γένος ἐσμέν.	1	Here Paul is quoting from the Greek philosopher-poet Epimenides and from the Greek poets Aratus and Cleanthes. While it would be preferable to present these two quotations as direct quotations (See: next note), you could translate them as indirect quotations so that there are not direct quotations within a direct quotation. Alternate translation: “For some of your own poets have said that in him we live and are moved and are and that we too are his offspring”
 17:28	rpaz		rc://*/ta/man/translate/figs-quotemarks	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν; ὡς καί τινες τῶν καθ’ ὑμᾶς ποιητῶν εἰρήκασιν, τοῦ γὰρ καὶ γένος ἐσμέν	1	Even if your language does not customarily put one direct quotation inside another, it would be good to present these two quotations as direct quotations if possible, since that would show that Paul is quoting Greek poets as he speaks to the philosophers in Athens. You may be able to enclose these quotations within second-level quotation marks or use some other punctuation or convention that is available in your language to indicate second-level quotations.
 17:28	ii2n		rc://*/ta/man/translate/figs-doublet	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν	1	The expressions **live** and **are moved** and **are** mean similar things. Epimenides is using the three terms together for poetic effect. It would be good to preserve that effect if possible, but it would be clearer for your readers, you could express the same idea with a single phrase. Alternate translation: “For he is the source of our entire existence”
 17:28	cbd9		rc://*/ta/man/translate/figs-activepassive	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν	1	If your language does not use the passive form **are moved**, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “For ‘he is the one in whom we live and who moves us and in whom we exist’”

tn_EST.tsv

@@ -155,7 +155,7 @@ front:intro	d989				0	# Introduction to Esther\n\n## Part 1: General Introductio
 2:3	g9vp		rc://*/ta/man/translate/figs-123person	וְ⁠יַפְקֵ֨ד הַ⁠מֶּ֣לֶךְ	1	The young men speak to the king in third person as a sign of respect. Alternatively, you could have them say “you could appoint” in a respectful way
 2:3	jd47		rc://*/ta/man/translate/figs-idiom	טוֹבַ֨ת מַרְאֶ֜ה	1	As in 1:11, this is an idiom that means very beautiful.
 2:3	xqf9		rc://*/ta/man/translate/translate-unknown	שׁוּשַׁ֤ן הַ⁠בִּירָה֙	1	In this context, this expression probably means “to the palace here in Susa.”
-2:3	j4ka			בֵּ֣ית הַ⁠נָּשִׁ֔ים	1	This means the harem for virgins, the place where the young women would live and receive beauty treatments before they were taken to the king (see verses 13 and 14).
+2:3	j4ka			בֵּ֣ית הַ⁠נָּשִׁ֔ים	1	This means the harem for virgins, the place where the young women would live and receive beauty treatments before they were taken to the king (See: verses 13 and 14).
 2:3	d754		rc://*/ta/man/translate/figs-activepassive	אֶל־יַ֥ד הֵגֶ֛א סְרִ֥יס הַ⁠מֶּ֖לֶךְ שֹׁמֵ֣ר הַ⁠נָּשִׁ֑ים	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “let Hegai, the king’s official, who is in charge of the women, take care of them”
 2:3	jd49		rc://*/ta/man/translate/figs-metaphor	יַ֥ד הֵגֶ֛א	1	Here, **hand** is a metaphor meaning power, control, or authority. As the overseer of the women, Hegai was responsible for the young women who lived in the harem for virgins. Alternate translation: “under the custody of Hegai”
 2:3	lf71		rc://*/ta/man/translate/translate-names	הֵגֶ֛א	1	This is a man’s name. It occurs several times in this chapter. Be sure to translate it consistently.
@@ -1038,7 +1038,7 @@ front:intro	d989				0	# Introduction to Esther\n\n## Part 1: General Introductio
 9:29	oc4c			וּ⁠מָרְדֳּכַ֥י	1	Since the Hebrew verb wrote is feminine singular, it means that the letter was from Esther. The mention of **Mordecai** here probably means that Mordecai helped her to write the letter. Alternate translation: “with Mordecai”
 9:29	acq8		rc://*/ta/man/translate/figs-distinguish	הַ⁠יְּהוּדִ֖י	1	This phrase gives information about Mordecai to remind the reader.
 9:29	acq9			וַ֠⁠תִּכְתֹּב & אֶת־כָּל־תֹּ֑קֶף	1	Alternate translation: “using her royal authority” or “using the authority that she had as queen”
-9:29	ku7d		rc://*/ta/man/translate/translate-numbers	לְ⁠קַיֵּ֗ם אֵ֣ת אִגֶּ֧רֶת הַ⁠פּוּרִ֛ים הַ⁠זֹּ֖את הַ⁠שֵּׁנִֽית	1	**This second letter of Purim** could refer to: (1) this letter that Esther is writing, which is the second letter that the Jews will receive about the festival of Purim. Alternate translation: “an additional letter about Purim with her authority” or (2) the second letter that Mordecai wrote (see verses 20–22), creating the festival of Purim. Alternate translation: “to confirm what Mordecai had written about Purim in his second letter” In either case, this letter from Esther is to add her royal authority to what Mordecai had already written.
+9:29	ku7d		rc://*/ta/man/translate/translate-numbers	לְ⁠קַיֵּ֗ם אֵ֣ת אִגֶּ֧רֶת הַ⁠פּוּרִ֛ים הַ⁠זֹּ֖את הַ⁠שֵּׁנִֽית	1	**This second letter of Purim** could refer to: (1) this letter that Esther is writing, which is the second letter that the Jews will receive about the festival of Purim. Alternate translation: “an additional letter about Purim with her authority” or (2) the second letter that Mordecai wrote (See: verses 20–22), creating the festival of Purim. Alternate translation: “to confirm what Mordecai had written about Purim in his second letter” In either case, this letter from Esther is to add her royal authority to what Mordecai had already written.
 9:30	acr1		rc://*/ta/man/translate/figs-gendernotations	וַ⁠יִּשְׁלַ֨ח סְפָרִ֜ים	1	While this says “**he**,” in context it refers to the letter that Esther wrote with Mordecai’s help. Alternate translation: “they sent copies of this second letter” or “Mordecai ordered messengers to take copies of the letter”
 9:30	acr2		rc://*/ta/man/translate/figs-parallelism	אֶל־כָּל־הַ⁠יְּהוּדִ֗ים אֶל־שֶׁ֨בַע וְ⁠עֶשְׂרִ֤ים וּ⁠מֵאָה֙ מְדִינָ֔ה מַלְכ֖וּת אֲחַשְׁוֵר֑וֹשׁ	1	These three phrases all mean the same thing. The repetition emphasizes that Esther and Mordecai sent this second letter out comprehensively throughout the empire. Alternate translation: “to all the Jews throughout the entire empire of Ahasuerus”
 9:30	acr3		rc://*/ta/man/translate/figs-metonymy	שֶׁ֨בַע וְ⁠עֶשְׂרִ֤ים וּ⁠מֵאָה֙ מְדִינָ֔ה	1	The letter was not sent to the provinces as geographical territories, but to the Jews who lived in them. The Jews are being described by something associated with them, the places where they lived.

tn_EZK.tsv

@@ -478,7 +478,7 @@ front:intro	wb5b				0	# Introduction to Ezekiel\n\n## Part 1: General Introducti
 9:5	w6k5			do not spare	0	Alternate translation: “do not refrain from killing”
 9:6	p9s8			mark on his head	0	These were the people who groaned about the abominations happening in Jerusalem. See how you translated “mark” in [Ezekiel 9:4](../09/04.md).
 9:6	e6wg		rc://*/ta/man/translate/figs-explicit	Begin at my sanctuary	0	You may need to make explicit what the people are to begin to do at the sanctuary. Alternate translation: “Begin to kill the ones who do not have the mark at my sanctuary”
-9:6	j3le			the elders	0	This could mean: (1) the “seventy elders of the house of Israel” ([Ezekiel 8:11](../08/11.md)) or (2) any “old man” (see the beginning of the verse).
+9:6	j3le			the elders	0	This could mean: (1) the “seventy elders of the house of Israel” ([Ezekiel 8:11](../08/11.md)) or (2) any “old man” (See: the beginning of the verse).
 9:7	j1wv				0	# General Information:\n\nGod continuing to speak to the guards judging the people of Israel.
 9:7	zct1			the house	0	the temple
 9:7	hqw7		rc://*/ta/man/translate/figs-metonymy	attacked the city	0	The word “city” is a metonym for the people in the city. Alternate translation: “attacked the people in the city”

tn_GAL.tsv

@@ -181,14 +181,14 @@ front:intro	i6u9				0	# Introduction to Galatians\n\n## Part 1: General Introduc
 2:11	yuav		rc://*/ta/man/translate/figs-go	ἦλθεν	1	Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “went”
 2:11	c9h4		rc://*/ta/man/translate/figs-idiom	κατὰ πρόσωπον αὐτῷ ἀντέστην	1	The phrase **opposed him to his face** is an idiom which means to confront someone. It could refer specifically to: (1) confronting someone directly, face to face. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I confronted him directly” or “I confronted him face to face” (2) confronting someone in public. (See the phrase “I said to Cephas in front of all of them” in [2:14](../02/14.md)). Alternate translation: “I confronted him in public”
 2:11	cr74		rc://*/ta/man/translate/figs-explicit	κατεγνωσμένος ἦν	1	Here, the phrase **he stood condemned** means that “he was deserving of blame” or “he was wrong.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “he was deserving of blame” or “he was wrong”
-2:12	yeeb		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces Paul’s reason for why he opposed Cephas to his face (see [2:11](../02/11.md)) and for why Paul claimed in [2:11](../02/11.md) that Cephas stood condemned. Use a natural way in your language for introducing a reason. If it would be more natural in your language to state the reason for an action before giving the result, see the note for [2:11](../02/11.md) on creating a verse bridge. Alternate translation: “The reason is that” or “The reason that Peter stood condemned is that”
+2:12	yeeb		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces Paul’s reason for why he opposed Cephas to his face (See: [2:11](../02/11.md)) and for why Paul claimed in [2:11](../02/11.md) that Cephas stood condemned. Use a natural way in your language for introducing a reason. If it would be more natural in your language to state the reason for an action before giving the result, see the note for [2:11](../02/11.md) on creating a verse bridge. Alternate translation: “The reason is that” or “The reason that Peter stood condemned is that”
 2:12	hqcc		rc://*/ta/man/translate/figs-go	ἐλθεῖν & ἦλθον	1	Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “went … they went”
 2:12	b23d		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Paul uses the word **But** here to introduce a contrast between how Peter acted **before certain ones came from James** and how he acted after **they came**. Use a natural way in your language for introducing a contrast.
 2:12	a6gv			ἀφώριζεν ἑαυτόν	1	Alternate translation: “was staying away from the Gentile believers”
 2:12	z1kg		rc://*/ta/man/translate/figs-explicit	φοβούμενος τοὺς ἐκ περιτομῆς	1	If it would help your readers the reason Peter was **afraid** can be stated explicitly. See [6:12](../06/12.md) where Paul says that those trying to compel the Galatian believers were doing so because they did not want to be persecuted. Alternate translation: “being afraid that the unbelieving Jews might persecute him”
 2:12	fy79		rc://*/ta/man/translate/figs-metonymy	τοὺς ἐκ περιτομῆς	1	See how you translated the phrase **the circumcision** in [2:7](../02/07.md). Here, the term **the circumcision** probably refers specifically to Jews who were not believers in Jesus, since it is unlikely that Peter would have feared Jewish Christians or the men whom James sent.
 2:13	urwh		rc://*/ta/man/translate/figs-explicit	οἱ λοιποὶ Ἰουδαῖοι	1	Here, the phrase **the rest of the Jews** refers only to the other Jewish believers who were in Antioch. If it would be helpful to your readers, you could indicate that explicitly.
-2:13	nkrh		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	Here, the phrase **so that** introduces the result of the hypocritical actions of Cephas (see [2:12](../02/12.md)) and **the rest of the Jews** who **joined with him**. The result was that **Barnabas was led astray by their hypocrisy**. Use a natural form in your language for introducing a result. Alternate translation: “with the result that”
+2:13	nkrh		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	Here, the phrase **so that** introduces the result of the hypocritical actions of Cephas (See: [2:12](../02/12.md)) and **the rest of the Jews** who **joined with him**. The result was that **Barnabas was led astray by their hypocrisy**. Use a natural form in your language for introducing a result. Alternate translation: “with the result that”
 2:13	iau6		rc://*/ta/man/translate/figs-explicit	συναπήχθη αὐτῶν τῇ ὑποκρίσει	1	Here, the phrase **led astray** means to influence or convince someone to think and act in a wrong way. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “was influenced by their hypocritical behavior” or “was influenced by their hypocritical behavior so that he also acted hypocritically” or “was influenced by their hypocritical behavior so that he also joined them in acting hypocritically”
 2:13	v4cj		rc://*/ta/man/translate/figs-activepassive	καὶ Βαρναβᾶς συναπήχθη αὐτῶν τῇ ὑποκρίσει	1	If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “they even led Barnabas astray by their hypocrisy”
 2:13	vmkj		rc://*/ta/man/translate/figs-abstractnouns	αὐτῶν τῇ ὑποκρίσει	1	If your language does not use an abstract noun for the idea of **hypocrisy**, you could express the same idea with an adjective such as "hypocritical," or you could express the meaning in some other way that is natural in your language. Alternate translation: “by their hypocritical behavior” or “by their hypocritical actions”

tn_GEN.tsv

@@ -845,7 +845,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 7:5	jv8k			צִוָּ֖⁠הוּ יְהוָֽה	1	“Yahweh had commanded/told him {to do}.” See how you translated Gen 6:22 which is similar to 7:5.
 7:6	r7or		rc://*/ta/man/translate/translate-numbers	וְ⁠נֹ֕חַ בֶּן שֵׁ֥שׁ מֵא֖וֹת שָׁנָ֑ה וְ⁠הַ⁠מַּבּ֣וּל	1	“Noah/He was 600 years old when” or “When Noah was 600 years old,” See how you handled large numbers in Gen 5 and in Gen 6:3, and see the note about this at Gen 5:3. Also see how you translated the idiom “son of...years” in Gen 5:32.
 7:6	j0wg		rc://*/ta/man/translate/figs-infostructure	וְ⁠הַ⁠מַּבּ֣וּל הָיָ֔ה מַ֖יִם עַל הָ⁠אָֽרֶץ	1	“the flood covered the earth.” or “the earth was covered/flooded with deep water.” For some languages it may be more natural to put this clause first in this sentence and say, “When the flood waters came on the earth, Noah was 600 years old.” Do what is best in your language. Also see how you translated “floodwaters” in Gen 6:17.
-7:7	xwa2			וַ⁠יָּ֣בֹא נֹ֗חַ וּ֠⁠בָנָי⁠ו וְ⁠אִשְׁתּ֧⁠וֹ וּ⁠נְשֵֽׁי בָנָ֛י⁠ו אִתּ֖⁠וֹ אֶל הַ⁠תֵּבָ֑ה	1	“{That is when} Noah/he and his wife, and his sons and their wives, went together into the ark/boat”. Noah and his family entered the ark on the same day that the floodwaters started coming (see verses 11-13). See how you translated a similar list of people in Gen 6:18.
+7:7	xwa2			וַ⁠יָּ֣בֹא נֹ֗חַ וּ֠⁠בָנָי⁠ו וְ⁠אִשְׁתּ֧⁠וֹ וּ⁠נְשֵֽׁי בָנָ֛י⁠ו אִתּ֖⁠וֹ אֶל הַ⁠תֵּבָ֑ה	1	“{That is when} Noah/he and his wife, and his sons and their wives, went together into the ark/boat”. Noah and his family entered the ark on the same day that the floodwaters started coming (See: verses 11-13). See how you translated a similar list of people in Gen 6:18.
 7:7	tiry			מִ⁠פְּנֵ֖י	1	“because of” or “to escape from” or “to keep them safe from” or “so that they would not die in”
 7:7	go2s			מֵ֥י הַ⁠מַּבּֽוּל	1	“the floodwaters.” or “the flood.”
 7:8	tg96			מִן הַ⁠בְּהֵמָה֙ הַ⁠טְּהוֹרָ֔ה וּ⁠מִן הַ֨⁠בְּהֵמָ֔ה אֲשֶׁ֥ר אֵינֶ֖נָּ⁠ה טְהֹרָ֑ה	1	“{Also,} {every kind of} clean animal and {every kind of} unclean animal”. See how you translated “clean” and “unclean” animals in verse 2.
@@ -1794,7 +1794,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 14:17	luxv			אֶת כְּדָרלָעֹ֔מֶר	1	“{King} Kedorlaomer/Chedorlaomer {and his army}”. Be consistent here with how you spelled this name previously in this chapter; see verses 1, 4-5, 9, 17.
 14:17	wbxl			וְ⁠אֶת הַ⁠מְּלָכִ֖ים	1	“and {the armies of} the {other} {three} kings”
 14:17	c1g6		rc://*/ta/man/translate/figs-infostructure	אֲשֶׁ֣ר אִתּ֑⁠וֹ	1	“who were Kedorlaomer’s/Chedorlaomer’s allies/partners.” or “who had joined/allied themselves with Kedorlaomer/Chedorlaomer .” For some languages it may be better to put the clauses of this verse in the order that the events actually happened. For example you could say, “After Abram defeated {King} Kedorlaomer/Chedorlaomer and the {other} {three} kings who were Kedorlaomer’s/Chedorlaomer’s allies, he started to return {home}. When Abram reached the Shaveh Valley, that is, the King’s Valley, the king over {the city of} Sodom came/went there and greeted/welcomed him.” Do what is best in your language.
-14:18	x5qz			וּ⁠מַלְכִּי צֶ֨דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם	1	“Then Melchizedek {who was} the king over {the city of} Salem {also came/went there, and he}”. Salem is the short name for the city of Jerusalem (see Psalm 76:2). The Shaveh Valley, where Melchizedek met Abram, was located just east of Jerusalem. You could put some of that information in a footnote.
+14:18	x5qz			וּ⁠מַלְכִּי צֶ֨דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם	1	“Then Melchizedek {who was} the king over {the city of} Salem {also came/went there, and he}”. Salem is the short name for the city of Jerusalem (See: Psalm 76:2). The Shaveh Valley, where Melchizedek met Abram, was located just east of Jerusalem. You could put some of that information in a footnote.
 14:18	zo6c			הוֹצִ֖יא לֶ֣חֶם וָ⁠יָ֑יִן	1	“brought (some) bread and wine {for them to eat and drink}.” or “brought {some} bread and wine {for Abram and his men to eat and drink}.” It is not known whether Melchizedek brought out a large amount of bread and wine to feed Abram and his men, or if he brought out just enough for him and Abram to share, possibly as part of establishing a covenant between them. The first alternate above would work for either meaning. See how you translated “wine” in Gen 9:21, 24.
 14:18	ojgm			וְ⁠ה֥וּא כֹהֵ֖ן	1	“{King} Melchizedek {was also}”
 14:18	vl2w		rc://*/ta/man/translate/translate-key-terms	כֹהֵ֖ן לְ⁠אֵ֥ל	1	“a priest for” or “a priest who served”. A priest is someone who represents people to God, and who represents God to the people. He leads the people in praying, worship, making sacrifices, ceremonies, and festivals.
@@ -1933,7 +1933,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 15:17	b7pu			וְ⁠לַפִּ֣יד אֵ֔שׁ	1	“and {also} a burning/blazing torch”
 15:17	mf10			אֲשֶׁ֣ר עָבַ֔ר	1	“and they {both} passed/went”
 15:17	rzj8			בֵּ֖ין הַ⁠גְּזָרִ֥ים הָ⁠אֵֽלֶּה	1	“between those/the {two rows of} {animal} parts/halves.”
-15:18	trnn			בַּ⁠יּ֣וֹם הַ⁠ה֗וּא	1	“On that {very} day” or “At that time”. It is still nighttime at this point (see verse 17), so the word “day” refers generally here to a 24-hour day; it does not refer to daytime.
+15:18	trnn			בַּ⁠יּ֣וֹם הַ⁠ה֗וּא	1	“On that {very} day” or “At that time”. It is still nighttime at this point (See: verse 17), so the word “day” refers generally here to a 24-hour day; it does not refer to daytime.
 15:18	fchr		rc://*/ta/man/translate/figs-Idiom	כָּרַ֧ת יְהוָ֛ה	1	“Yahweh established/made”
 15:18	zmuv			אֶת אַבְרָ֖ם בְּרִ֣ית	1	“a {special/peace} covenant/agreement with Abram”. See how you translated “covenant” in Gen 9:9, 11-13, 15-17.
 15:18	jufm		rc://*/ta/man/translate/writing-quotations	לֵ⁠אמֹ֑ר	1	“{by} saying,” or “and said,”
@@ -2241,7 +2241,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 18:8	a2nj			וְ⁠הֽוּא עֹמֵ֧ד עֲלֵי⁠הֶ֛ם	1	“Then he stood nearby them” or “Then he stood near/nearby”
 18:8	i0dm			תַּ֥חַת הָ⁠עֵ֖ץ	1	“{where they were sitting} under the tree”
 18:8	oc6u		rc://*/ta/man/translate/figs-explicit	וַ⁠יֹּאכֵֽלוּ	1	“{and waited on them} while they ate.” or “{and served them} while they ate.” As the host, Abraham stood nearby his guests in order to wait on them and make sure they had everything that they needed.
-18:9	xl7m		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּאמְר֣וּ	1	The Hebrew text uses a plural pronoun here (“they”) to refer to one of the three men who spoke to Abraham on behalf of them all (see verse 10). Many languages can use “they” or “the men” in the same way. Make sure your translation of this quote margin does not sound like all three of the men spoke at the same time.
+18:9	xl7m		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּאמְר֣וּ	1	The Hebrew text uses a plural pronoun here (“they”) to refer to one of the three men who spoke to Abraham on behalf of them all (See: verse 10). Many languages can use “they” or “the men” in the same way. Make sure your translation of this quote margin does not sound like all three of the men spoke at the same time.
 18:9	qpbg		rc://*/ta/man/translate/figs-pronouns	וַ⁠יֹּאמְר֣וּ אֵׄלָׄ֔יׄ⁠וׄ	1	“asked him/Abraham,”
 18:9	n7q4			אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑⁠ךָ	1	“Where {is} your wife Sarah?”
 18:9	frnv		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּ֖אמֶר	1	“He/Abraham answered {them/him},” Make sure it is clear in your translation that Abraham is the one speaking here.
@@ -3232,7 +3232,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 24:21	mzx4		rc://*/ta/man/translate/figs-infostructure	לָ⁠דַ֗עַת הַֽ⁠הִצְלִ֧יחַ יְהוָ֛ה דַּרְכּ֖⁠וֹ אִם לֹֽא	1	“to find out whether or not Yahweh had made him successful on his journey/trip {to find a wife for Isaac}.” or “to know/see for sure whether/if Yahweh had given him success on his journey/trip.”
 24:22	z0mg		rc://*/ta/man/translate/figs-explicit	וַ⁠יְהִ֗י כַּ⁠אֲשֶׁ֨ר כִּלּ֤וּ הַ⁠גְּמַלִּים֙ לִ⁠שְׁתּ֔וֹת	1	“Finally, when the camels had finished drinking,” or “After {all} the camels had drunk as much water as they wanted {and Rebekah had stopped drawing/fetching water},”
 24:22	tood			וַ⁠יִּקַּ֤ח הָ⁠אִישׁ֙	1	“the/Abraham’s servant”
-24:22	sg19		rc://*/ta/man/translate/translate-bweight	וַ⁠יִּקַּ֤ח נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑⁠וֹ	1	“brought out a gold nose ring weighing one beka {and gave it to Rebekah/her}” or “gave {Rebekah/her} a gold nose ring that weighed one beka”. Many translation teams keep the numbers and the names of weights that are used in the Bible text in their translation, and they may or may not put the modern equivalents in pounds or grams in a footnote. Other teams do the opposite. One beka was about 1/5 of an ounce (5.5 grams), and ten shekels (see below) was about 4 ounces (110 grams).
+24:22	sg19		rc://*/ta/man/translate/translate-bweight	וַ⁠יִּקַּ֤ח נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑⁠וֹ	1	“brought out a gold nose ring weighing one beka {and gave it to Rebekah/her}” or “gave {Rebekah/her} a gold nose ring that weighed one beka”. Many translation teams keep the numbers and the names of weights that are used in the Bible text in their translation, and they may or may not put the modern equivalents in pounds or grams in a footnote. Other teams do the opposite. One beka was about 1/5 of an ounce (5.5 grams), and ten shekels (See: below) was about 4 ounces (110 grams).
 24:22	szjk			וּ⁠שְׁנֵ֤י צְמִידִים֙ זָהָ֖ב	1	“He also gave her two gold bracelets”. Consider whether or not it is better in your language to begin a new sentence here.
 24:22	afe9			עַל יָדֶ֔י⁠הָ	1	“for her wrists”. The Hebrew term is ambiguous here; it can refer to hands, arms or wrists. However in this context, the bracelets would have been put on the arms or the wrists.
 24:22	pn2g		rc://*/ta/man/translate/translate-bweight	עֲשָׂרָ֥ה מִשְׁקָלָֽ⁠ם	1	“that weighed ten shekels {each}.” or “Each bracelet weighed ten shekels.”
@@ -3470,7 +3470,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 25:9	ugpb			וַ⁠יִּקְבְּר֨וּ יִצְחָ֤ק וְ⁠יִשְׁמָעֵאל֙ בָּנָ֔י⁠ו	1	“His sons Isaac and Ishmael”
 25:9	o7w5			וַ⁠יִּקְבְּר֨וּ אֹת֜⁠וֹ	1	“buried/put/placed his body”
 25:9	u4fz			אֶל מְעָרַ֖ת הַ⁠מַּכְפֵּלָ֑ה	1	“in the cave of/in the Machpelah {area}”. See how you translated this phrase in Gen 23:9, and see the note about that there. Also see how you translated similar phrases in Gen 23:17, 19.
-25:9	qu8c			אֶל שְׂדֵ֞ה עֶפְרֹ֤ן בֶּן צֹ֨חַר֙ הַֽ⁠חִתִּ֔י	1	“{which was} in the field that had belonged to Ephron the son of Zohar the Hittite,” Ephron no longer owned the field (see verse 10).
+25:9	qu8c			אֶל שְׂדֵ֞ה עֶפְרֹ֤ן בֶּן צֹ֨חַר֙ הַֽ⁠חִתִּ֔י	1	“{which was} in the field that had belonged to Ephron the son of Zohar the Hittite,” Ephron no longer owned the field (See: verse 10).
 25:9	bi8r		rc://*/ta/man/translate/figs-infostructure	אֲשֶׁ֖ר עַל פְּנֵ֥י מַמְרֵֽא	1	“east of {the city of} Mamre.” or “near {the city of} Mamre.” For some languages it is clearer or more natural to put this phrase earlier in this verse. Do what is best in your language. Also see how you translated “before Mamre” in Gen 23:17, 19.
 25:10	e7at			הַ⁠שָּׂדֶ֛ה אֲשֶׁר קָנָ֥ה אַבְרָהָ֖ם	1	“{That is} the {same} field that Abraham had bought”
 25:10	ekpo			מֵ⁠אֵ֣ת בְּנֵי חֵ֑ת	1	“from the Hittites.” The Hebrew text has two different ways to refer to the Hittites; compare the phrase here with verse 9 where a single Hebrew word is used to refer to this people group. See how you translated “the sons of Heth” in Gen 23:20.
@@ -3721,7 +3721,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 26:35	hack		rc://*/ta/man/translate/figs-explicit	וַ⁠תִּהְיֶ֖יןָ מֹ֣רַת ר֑וּחַ לְ⁠יִצְחָ֖ק וּ⁠לְ⁠רִבְקָֽה	1	“Those {foreign} women caused Isaac and Rebekah to be very distressed/upset.” or “Isaac and Rebekah were very distressed/upset that their son had married foreign women {rather than a woman from their own religion and people group}.”
 27:1	omqk		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִי֙ כִּֽי	1	“One day when” or “Now when”. The events in chapter 27 happened about 23 years after the end of chapter 26. Make sure your translation begins this verse in a way that fits with that fact.
 27:1	nlqr			זָקֵ֣ן יִצְחָ֔ק	1	“Isaac was {very} old” or “Isaac was an old man”
-27:1	za37			וַ⁠תִּכְהֶ֥יןָ עֵינָ֖י⁠ו מֵ⁠רְאֹ֑ת	1	“and his eyes were so weak that he could not see,” or “and he could no longer see,” or “and he was almost blind,” Isaac was either totally blind or so blind that he could not recognize people anymore (see verses 18-27, 32-33).
+27:1	za37			וַ⁠תִּכְהֶ֥יןָ עֵינָ֖י⁠ו מֵ⁠רְאֹ֑ת	1	“and his eyes were so weak that he could not see,” or “and he could no longer see,” or “and he was almost blind,” Isaac was either totally blind or so blind that he could not recognize people anymore (See: verses 18-27, 32-33).
 27:1	rinb			וַ⁠יִּקְרָ֞א	1	“he called/sent for” or “he summoned”. Isaac probably had a servant go and tell Esau to come to him.
 27:1	pxqg			אֶת עֵשָׂ֣ו בְּנ֣⁠וֹ הַ⁠גָּדֹ֗ל וַ⁠יֹּ֤אמֶר אֵלָי⁠ו֙ בְּנִ֔⁠י	1	“his older son Esau and said, “Son.” ”
 27:1	rtzv		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּ֥אמֶר אֵלָ֖י⁠ו	1	“Esau answered him,” or “Esau replied,” Consider what is the best way in your language to translate this quote margin.
@@ -4058,7 +4058,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 29:10	d0m7			וַ⁠יָּ֤גֶל אֶת הָ⁠אֶ֨בֶן֙ מֵ⁠עַל֙ פִּ֣י הַ⁠בְּאֵ֔ר	1	“and rolled/took the stone off the opening/top of the well” or “removed the stone that was covering it”
 29:10	i0po			וַ⁠יַּ֕שְׁקְ	1	“and drew/got water for”. See how you translated “watered” in verses 2-3, 7-8, and in 24:14, 20.
 29:10	wcif			צֹ֥אן לָבָ֖ן אֲחִ֣י אִמּ֑⁠וֹ	1	“his uncle Laban’s sheep.” or “his uncle’s sheep.”
-29:11	uwgl			וַ⁠יִּשַּׁ֥ק יַעֲקֹ֖ב לְ⁠רָחֵ֑ל	1	“Then he kissed Rachel {on the/her cheek}” or “Then he greeted Rachel warmly/enthusiastically {as one of his relatives}”. In that culture it was common to greet a relative with a kiss on the cheek (or both cheeks). However, if it would be offensive in your culture for Jacob to kiss Rachel here, you could translate this more generally (see the second alternate translation above). Also see how you translated “kiss” in Gen 27:26-27.
+29:11	uwgl			וַ⁠יִּשַּׁ֥ק יַעֲקֹ֖ב לְ⁠רָחֵ֑ל	1	“Then he kissed Rachel {on the/her cheek}” or “Then he greeted Rachel warmly/enthusiastically {as one of his relatives}”. In that culture it was common to greet a relative with a kiss on the cheek (or both cheeks). However, if it would be offensive in your culture for Jacob to kiss Rachel here, you could translate this more generally (See: the second alternate translation above). Also see how you translated “kiss” in Gen 27:26-27.
 29:11	lylh			וַ⁠יִּשָּׂ֥א אֶת קֹל֖⁠וֹ וַ⁠יֵּֽבְךְּ	1	“and he started crying aloud/loudly {because he was so happy}.” or “and {he was so happy that} he started crying.” See how you translated the idiom “lifted his voice” in Gen 27:38. However, here Jacob is crying because he is happy, not upset. Make sure that is clear in your translation.
 29:12	ctrv		rc://*/ta/man/translate/writing-pronouns	וַ⁠יַּגֵּ֨ד יַעֲקֹ֜ב לְ⁠רָחֵ֗ל	1	“Then he told her”. Consider what is the most natural way in your language to refer to Jacob and Rachel in this context.
 29:12	b1ec		rc://*/ta/man/translate/figs-quotations	כִּ֣י אֲחִ֤י אָבִ֨י⁠הָ֙ ה֔וּא וְ⁠כִ֥י בֶן רִבְקָ֖ה ה֑וּא	1	“that he {was} her father’s relative/nephew, the son of {her aunt} Rebekah.” or “that her father {Laban} was his uncle and that {her aunt} Rebekah was his mother.” or “I am your father’s nephew, the son of {your aunt} Rebekah.” Consider whether it is best in your language to use an indirect quote here or a direct quote.
@@ -4091,7 +4091,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 29:19	vhaa			לְ⁠אִ֣ישׁ אַחֵ֑ר	1	“some/any other man.” or “someone else.”
 29:19	wbfu			שְׁבָ֖⁠ה עִמָּדִֽ⁠י	1	“{So} stay {and work} with me.” or “{So} stay here {and work for me}.”
 29:20	edqa			וַ⁠יַּעֲבֹ֧ד יַעֲקֹ֛ב בְּ⁠רָחֵ֖ל שֶׁ֣בַע שָׁנִ֑ים	1	“So/Then Jacob worked seven years {for Laban} so that he could marry/have Rachel,”
-29:20	kubz		rc://*/ta/man/translate/figs-infostructure	וַ⁠יִּהְי֤וּ בְ⁠עֵינָי⁠ו֙ כְּ⁠יָמִ֣ים אֲחָדִ֔ים בְּ⁠אַהֲבָת֖⁠וֹ אֹתָֽ⁠הּ	1	“but to him it seemed like {only} a few days {had passed} because he loved her {so much}.” or “but he loved her so {much} that to him the time/years seemed {to pass quickly} like {only} a few days.” For some languages it is more natural to switch the order of the clauses in this sentence so that the cause is mentioned before the effect (see the second alternate translation above). Do what is most clear and natural in your language.
+29:20	kubz		rc://*/ta/man/translate/figs-infostructure	וַ⁠יִּהְי֤וּ בְ⁠עֵינָי⁠ו֙ כְּ⁠יָמִ֣ים אֲחָדִ֔ים בְּ⁠אַהֲבָת֖⁠וֹ אֹתָֽ⁠הּ	1	“but to him it seemed like {only} a few days {had passed} because he loved her {so much}.” or “but he loved her so {much} that to him the time/years seemed {to pass quickly} like {only} a few days.” For some languages it is more natural to switch the order of the clauses in this sentence so that the cause is mentioned before the effect (See: the second alternate translation above). Do what is most clear and natural in your language.
 29:21	n2l9			וַ⁠יֹּ֨אמֶר יַעֲקֹ֤ב אֶל לָבָן֙	1	“{When the seven years were over,} Jacob said to Laban,” or “After that, Jacob requested of Laban,”
 29:21	py3l		rc://*/ta/man/translate/figs-infostructure	הָבָ֣⁠ה אֶת אִשְׁתִּ֔⁠י כִּ֥י מָלְא֖וּ יָמָ֑⁠י וְ⁠אָב֖וֹאָה אֵלֶֽי⁠הָ	1	“{Please} let me marry {your daughter} {Rachel} {now} so that I can live with her {as} my wife, because I have finished/completed my {seven} years {of work/service} {for you}.” or “I have fulfilled/finished the {seven} years of work/service {that we agreed on}, so {please} let me have {your daughter} {Rachel} so that I can marry her and live with her.” Consider what is the best order for the clauses in this sentence in your language. Also make sure that Jacob’s request here sounds polite in your translation, not rude or demanding. It should also not sound like he was begging or pleading.
 29:22	dfx2		rc://*/ta/man/translate/figs-infostructure	וַ⁠יֶּאֱסֹ֥ף לָבָ֛ן אֶת כָּל אַנְשֵׁ֥י הַ⁠מָּק֖וֹם וַ⁠יַּ֥עַשׂ מִשְׁתֶּֽה	1	“Then/So Laban gathered/invited all the local people and held a {wedding} feast.” or “Then/So Laban prepared a wedding/marriage feast and gathered/invited everyone who lived in town {to attend}.” Consider what is the best way to order these events in your language.
@@ -4149,7 +4149,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 29:34	aosq		rc://*/ta/man/translate/figs-idiom	יִלָּוֶ֤ה אֵלַ֔⁠י	1	“will become attached to me” or “will want to be with me”. Many languages have an idiom that is similar to the Hebrew idiom and fits well here. Do what is best in your language.
 29:34	iwal		rc://*/ta/man/translate/figs-infostructure	כִּֽי יָלַ֥דְתִּי ל֖⁠וֹ שְׁלֹשָׁ֣ה בָנִ֑ים	1	“because I have had three sons for him.” or “because I have given him three sons!” For some languages it is more natural to put this clause first in this quote and say, “I have born/had three sons for my husband, so now finally he will become attached to me.” Do what is best in your language.
 29:34	xkw4			עַל כֵּ֥ן	1	“That is why” or “Because she had said that,”
-29:34	mgew			קָרָֽא שְׁמ֖⁠וֹ	1	“his name was” or “he was named”. Although this phrase could mean that Jacob named Levi, most translations translate this in a general or indefinite way (see the alternate translations). Do what is best in your language.
+29:34	mgew			קָרָֽא שְׁמ֖⁠וֹ	1	“his name was” or “he was named”. Although this phrase could mean that Jacob named Levi, most translations translate this in a general or indefinite way (See: the alternate translations). Do what is best in your language.
 29:34	imm1		rc://*/ta/man/translate/translate-names	לֵוִֽי	1	“Levi, {which means “joined/attached.”}” or “Levi, {which means “be with.”}” If you include the meaning of Levi’s name in your translation (or in a footnote), make sure it matches the way you translated “be joined” earlier in this verse.
 29:35	c2ga			וַ⁠תַּ֨הַר ע֜וֹד	1	“Then Leah became pregnant again” or “Once again Leah became pregnant”
 29:35	v0xo			וַ⁠תֵּ֣לֶד בֵּ֗ן	1	“and had a/another son” or “and gave birth to another son”. See how you translated this phrase in verse 34.
@@ -4163,7 +4163,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 30:1	tqm2			וַ⁠תְּקַנֵּ֥א רָחֵ֖ל בַּ⁠אֲחֹתָ֑⁠הּ	1	“she was envious/jealous of her sister {Leah},”
 30:1	f4yg		rc://*/ta/man/translate/writing-quotations	וַ⁠תֹּ֤אמֶר אֶֽל יַעֲקֹב֙	1	“and she pleaded with Jacob,” or “and she demanded of Jacob,” Use a quote margin here in your language that fits the context well.
 30:1	sgby			הָֽבָ⁠ה לִּ֣⁠י בָנִ֔ים וְ⁠אִם אַ֖יִן	1	“Help me have children, or else” or “Help me get pregnant! Otherwise”
-30:1	dvs5		rc://*/ta/man/translate/figs-hyperbole	מֵתָ֥ה אָנֹֽכִי	1	“I want to die!” or “I have no reason to live!” Rachel is using hyperbole (exaggeration) to show how desperate and deeply ashamed she feels about not having children. You could include a footnote here in your translation that explains how in that culture it was considered very shameful for a woman to be barren (see Gen 30:23).
+30:1	dvs5		rc://*/ta/man/translate/figs-hyperbole	מֵתָ֥ה אָנֹֽכִי	1	“I want to die!” or “I have no reason to live!” Rachel is using hyperbole (exaggeration) to show how desperate and deeply ashamed she feels about not having children. You could include a footnote here in your translation that explains how in that culture it was considered very shameful for a woman to be barren (See: Gen 30:23).
 30:2	ca4i		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּֽחַר אַ֥ף יַעֲקֹ֖ב בְּ⁠רָחֵ֑ל וַ⁠יֹּ֗אמֶר	1	“Jacob’s anger flared up against Rachel, and/so he said/responded {to her},” or “Jacob became very angry with Rachel and said/responded,” Some languages have an idiom that is similar to the Hebrew idiom here. Do what is best in your language.
 30:2	cfsy		rc://*/ta/man/translate/figs-rquestion	הֲ⁠תַ֤חַת אֱלֹהִים֙ אָנֹ֔כִי אֲשֶׁר מָנַ֥ע מִמֵּ֖⁠ךְ פְּרִי בָֽטֶן	1	“I am not in the place of God, who has kept/prevented you from having children!” or “I am not God! He is the one who has kept/prevented you from having children!” Jacob uses a rhetorical question here to show that he is upset with Rachel and to strongly emphasize his point. Do what is best in your language to communicate this.
 30:3	r7eo		rc://*/ta/man/translate/writing-quotations	וַ⁠תֹּ֕אמֶר	1	“Then Rachel told {him},” or “Rachel replied {to him},”
@@ -4388,7 +4388,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 31:12	vsue			וּ⁠רְאֵה֙	1	“and observe/notice {that}”
 31:12	jhzz			כָּל הָֽ⁠עַתֻּדִים֙ הָ⁠עֹלִ֣ים עַל הַ⁠צֹּ֔אן	1	“all the male goats {and sheep} that are mating with the female goats {and sheep}”. See how you translated a similar phrase in verse 10.
 31:12	c8mt			עֲקֻדִּ֥ים נְקֻדִּ֖ים וּ⁠בְרֻדִּ֑ים	1	“{are} streaked/striped, speckled, or blotched,” or “have a streaked/striped, speckled, or spotted/blotched pattern {in their fur/hair},” See how you translated this phrase in verses 8 and 10.
-31:12	rsid		rc://*/ta/man/translate/figs-explicit	כִּ֣י רָאִ֔יתִי	1	“{I, Yahweh, have caused that to happen,} because I have observed/noticed”. Sometimes an angel says “I” as God’s representative, but in this context, it seems to be Yahweh himself (in the form of an angel) who is speaking to Jacob (see verse 13). That information could be put in a footnote, and you could make “Yahweh” explicit in the text to make that clear.
+31:12	rsid		rc://*/ta/man/translate/figs-explicit	כִּ֣י רָאִ֔יתִי	1	“{I, Yahweh, have caused that to happen,} because I have observed/noticed”. Sometimes an angel says “I” as God’s representative, but in this context, it seems to be Yahweh himself (in the form of an angel) who is speaking to Jacob (See: verse 13). That information could be put in a footnote, and you could make “Yahweh” explicit in the text to make that clear.
 31:12	iy7e			אֵ֛ת כָּל אֲשֶׁ֥ר לָבָ֖ן עֹ֥שֶׂה לָּֽ⁠ךְ	1	“all {the wrong things} that Laban has done to you.” or “all the ways that Laban has been treating you {badly/wrongfully}.”
 31:13	iheg			אָנֹכִ֤י הָ⁠אֵל֙ בֵּֽית אֵ֔ל	1	“I {am} the God {who appeared to you} at {the town of} Bethel,”
 31:13	bfbx		rc://*/ta/man/translate/translate-symaction	אֲשֶׁ֨ר מָשַׁ֤חְתָּ מַצֵּבָ֔ה	1	“where you poured {olive} oil on top of a {memorial} pillar/stone {to dedicate the place to me}”. See how you translated “poured oil on top of” in Gen 28:38 and “pillar” in Gen 28:18, 22.
@@ -4422,7 +4422,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 31:20	p6en		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּגְנֹ֣ב יַעֲקֹ֔ב אֶת לֵ֥ב	1	“and Jacob deceived/tricked” or “At the same time, Jacob deceived/tricked”. Consider whether it is more natural in your language to begin a new sentence here.
 31:20	rlvs			לָבָ֖ן הָ⁠אֲרַמִּ֑י	1	“Laban/him”. If you used “Aramean” earlier (verse 19), it may not be natural here. Do what is best in your language. Also see how you translated this phrase in Gen 25:20.
 31:20	z6av		rc://*/ta/man/translate/figs-infostructure	עַל בְּלִי֙ הִגִּ֣יד ל֔⁠וֹ כִּ֥י בֹרֵ֖חַ הֽוּא	1	“by not informing/telling him that he was fleeing/leaving.” or “by fleeing/leaving {secretly} without informing/telling him that he was leaving.”
-31:21	k7p0			וַ⁠יִּבְרַ֥ח הוּא֙	1	“So Jacob {and his family} ran away” or “So {in that way} Jacob ran away {with his family}”. This statement summarizes an event that already happened (see verses 18 and 20). Make sure your translation of this verse does not sound like Jacob left a second time. To make this clear you could say, “After Jacob {and his family} ran away with everything that they owned, they {quickly} crossed the {Euphrates} River and headed toward the hill country of Gilead.”
+31:21	k7p0			וַ⁠יִּבְרַ֥ח הוּא֙	1	“So Jacob {and his family} ran away” or “So {in that way} Jacob ran away {with his family}”. This statement summarizes an event that already happened (See: verses 18 and 20). Make sure your translation of this verse does not sound like Jacob left a second time. To make this clear you could say, “After Jacob {and his family} ran away with everything that they owned, they {quickly} crossed the {Euphrates} River and headed toward the hill country of Gilead.”
 31:21	zuha			וְ⁠כָל	1	“with all/everything” or “and {took/brought} all/everything”
 31:21	els4		rc://*/ta/man/translate/writing-pronouns	אֲשֶׁר ל֔⁠וֹ	1	“that {belonged} to them.” or “that he/they had/owned.” Make sure that your choice of pronouns throughout this verse fits with how you translate the beginning of this sentence.
 31:21	bsy0		rc://*/ta/man/translate/figs-explicit	וַ⁠יָּ֖קָם וַ⁠יַּעֲבֹ֣ר אֶת הַ⁠נָּהָ֑ר	1	“He/They quickly crossed the {Euphrates} River”. The Euphrates River was also called “the River” because it was large and well-known. It was about 50 miles (80 kilometers) from Haran where Laban lived. This information could be put in a footnote.
@@ -4438,7 +4438,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 31:24	t5xn			וַ⁠יָּבֹ֧א אֱלֹהִ֛ים אֶל לָבָ֥ן הָ⁠אֲרַמִּ֖י בַּ⁠חֲלֹ֣ם הַ⁠לָּ֑יְלָה	1	“But/Then that {same} night God appeared to Laban in a dream” or “That night Laban had a dream and in it God appeared to him”. See how you translated a similar clause in Gen 20:3. Also see how you translated “Laban the Aramean” in verse 20.
 31:24	rf59			וַ⁠יֹּ֣אמֶר ל֗⁠וֹ	1	“and warned him,”
 31:24	om7k			הִשָּׁ֧מֶר לְ⁠ךָ֛ פֶּן	1	“Be careful/sure that”
-31:24	gmya		rc://*/ta/man/translate/figs-merism	פֶּן תְּדַבֵּ֥ר עִֽם יַעֲקֹ֖ב מִ⁠טּ֥וֹב עַד רָֽע	1	“you do not say {or do} anything to Jacob {to try to stop him from leaving}.” or “you do not threaten/harm Jacob in any way.” God is warning Laban not to say or do anything that would harm Jacob (see verse 29).
+31:24	gmya		rc://*/ta/man/translate/figs-merism	פֶּן תְּדַבֵּ֥ר עִֽם יַעֲקֹ֖ב מִ⁠טּ֥וֹב עַד רָֽע	1	“you do not say {or do} anything to Jacob {to try to stop him from leaving}.” or “you do not threaten/harm Jacob in any way.” God is warning Laban not to say or do anything that would harm Jacob (See: verse 29).
 31:25	vjma		rc://*/ta/man/translate/writing-background	וַ⁠יַּשֵּׂ֥ג לָבָ֖ן אֶֽת יַעֲקֹ֑ב וְ⁠יַעֲקֹ֗ב	1	“So {when} Laban overtook Jacob,” or “{By the time that} Laban caught up with Jacob,” Make sure that the way you translate this clause does not sound like Laban overtook Jacob a second time. This is referring to what already happened in verse 23. See how you translated “overtook” there.
 31:25	zquw		rc://*/ta/man/translate/writing-background	וְ⁠יַעֲקֹ֗ב תָּקַ֤ע אֶֽת אָהֳל⁠וֹ֙	1	“Jacob {and his family} had {already} set/put up his/their tents” or “Jacob {and his family} had {already} set up camp”. Make sure it is clear in your translation that Jacob had already pitched his tents before Laban arrived. Also see how you translated “pitched his tent” in Gen 12:8 and 26:25.
 31:25	inxf		rc://*/ta/man/translate/figs-explicit	בָּ⁠הָ֔ר	1	“in the mountain region {of Gilead},” or “in the hill country {of Gilead},” For some languages it is clearer and more natural to make “Gilead” explicit here (rather than later in this verse). Do what is best in your language. Also see how you translated “mountain{s} of Gilead” in verses 21 and 23.
@@ -4529,7 +4529,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 31:43	p48f		rc://*/ta/man/translate/figs-rquestion	וְ⁠לִ⁠בְנֹתַ֞⁠י מָֽה אֶֽעֱשֶׂ֤ה הַ⁠יּ֔וֹם	1	“But/Yet there is nothing I can do today/now” or “But I can’t do anything now”. Laban uses this rhetorical question to express his emotions and emphasize that there is nothing that he can do. Consider whether or not a rhetorical question fits well here in your language.
 31:43	xxsz			וְ⁠לִ⁠בְנֹתַ֞⁠י לָ⁠אֵ֨לֶּה֙ א֥וֹ לִ⁠בְנֵי⁠הֶ֖ן אֲשֶׁ֥ר יָלָֽדוּ	1	“to keep my daughters and their children near me {any longer}!” or “to keep my daughters and grandchildren from leaving!”
 31:44	qc32		rc://*/ta/man/translate/figs-infostructure	וְ⁠עַתָּ֗ה לְכָ֛⁠ה נִכְרְתָ֥ה בְרִ֖ית אֲנִ֣י וָ⁠אָ֑תָּה	1	“So then, you and I should make a {peace} covenant/treaty {with each other},” or “So I invite you to make a covenant/treaty with me,” For some languages it may be more natural to put “I” and “you” earlier in the sentence. Do what is best in your language. Also see how you translated “So now” in verse 16 and “cut a covenant” in Gen 26:28.
-31:44	e2ml			וְ⁠הָיָ֥ה	1	“and let there be” or “and there should be”. The subject of the Hebrew verb in this phrase is masculine singular, so it cannot refer to “covenant”, which is feminine singular. It is probably best to translate this phrase in a more general way (see the alternate translations above).
+31:44	e2ml			וְ⁠הָיָ֥ה	1	“and let there be” or “and there should be”. The subject of the Hebrew verb in this phrase is masculine singular, so it cannot refer to “covenant”, which is feminine singular. It is probably best to translate this phrase in a more general way (See: the alternate translations above).
 31:44	hw1b		rc://*/ta/man/translate/figs-exclusive	לְ⁠עֵ֖ד בֵּינִ֥⁠י וּ⁠בֵינֶֽ⁠ךָ	1	“a witness/memorial to remind us {of our covenant/treaty}.” or “something to remind us {to keep that covenant/treaty}.” If your language has a dual pronoun for “us”, you could use it in this verse. Also, if your language distinguishes exclusive and inclusive pronouns, you could use the inclusive form of “us” here.
 31:45	o8yl			וַ⁠יִּקַּ֥ח יַעֲקֹ֖ב אָ֑בֶן	1	“So Jacob picked out a {large} stone”. See how you translated “stone” in Gen 28:18.
 31:45	szb8			וַ⁠יְרִימֶ֖⁠הָ מַצֵּבָֽה	1	“and set/stood it up {on its end} {as} a monument {to mark the place where they made their covenant/treaty}.” or “and set/stood it up {as} a memorial/reminder stone {to mark the place as special}.” See how you translated “pillar” in verse 13 and “set it up as a pillar” in Gen 28:18, 22.
@@ -4939,7 +4939,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 35:10	bpj9			שִׁמְ⁠ךָ֣ יַעֲקֹ֑ב	1	“{Although} your name {has been} Jacob,” Make sure your translation of this clause does not sound like God was telling Jacob something he did not know.
 35:10	qyzi			לֹֽא יִקָּרֵא֩ שִׁמְ⁠ךָ֨ ע֜וֹד יַעֲקֹ֗ב	1	“that will no longer be your {only} name,” or “it will no longer be Jacob/that,” Notice that Jacob is referred to by both of his names in this chapter (“Jacob” in verses 11-20, 22-29; “Israel” in verses 10 and 21). You could put that information in a footnote. Also see how you translated this clause in Gen 32:28, and see the note about Jacob’s names there.
 35:10	nvm1			כִּ֤י אִם יִשְׂרָאֵל֙ יִהְיֶ֣ה שְׁמֶ֔⁠ךָ	1	“Rather, your name will {also} be Israel!” or “Rather, you will {also} have the name Israel!” Consider whether or not it is better in your language to begin a new sentence here.
-35:10	kx9b		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּקְרָ֥א אֶת שְׁמ֖⁠וֹ יִשְׂרָאֵֽל	1	“So {once again} God gave Jacob the name Israel.” This was not the first time God had given Jacob the name Israel (see Gen 32:28). To make that clear, you could make “once again” explicit here.
+35:10	kx9b		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּקְרָ֥א אֶת שְׁמ֖⁠וֹ יִשְׂרָאֵֽל	1	“So {once again} God gave Jacob the name Israel.” This was not the first time God had given Jacob the name Israel (See: Gen 32:28). To make that clear, you could make “once again” explicit here.
 35:11	ni4y		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּאמֶר֩ ל֨⁠וֹ אֱלֹהִ֜ים	1	“Then God {also} said to him/Jacob,” or “Then God {also} {blessed him/Jacob by} saying,” or “God continued {blessing him/Jacob by} saying to him,” In verse 11, God continues the blessing that he started in verse 10, perhaps after a pause.
 35:11	k8l5			אֲנִ֨י אֵ֤ל שַׁדַּי֙	1	“I {am} Almighty God.” or “I {am} God {who is} all-powerful.” See how you translated the title “God Almighty” in Gen 17:1 and 28:3.
 35:11	mdi4			פְּרֵ֣ה	1	“Have many children”. Consider again how you translated “Be fruitful and multiply” in the book of Genesis. See Gen 1:22, 28; 8:17; 9:1, 7; 35:11. It may be necessary to translate this phrase in different ways, depending on the context.
@@ -5312,7 +5312,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 38:7	unv4		rc://*/ta/man/translate/figs-idiom	וַ⁠יְהִ֗י רַ֖ע בְּ⁠עֵינֵ֣י יְהוָ֑ה	1	“did things that were evil/wicked in Yahweh’s sight/opinion,” or “did something/things that Yahweh considered/judged to be evil/wicked,” The Hebrew text does not specify what Er had done wrong, so neither should your translation. See how you translated the idiom “in the eyes of Yahweh” in Gen 6:8.
 38:7	gnk5			וַ⁠יְמִתֵ֖⁠הוּ יְהוָֽה	1	“so Yahweh took his life.” or “so Yahweh caused him to die.”
 38:8	k9rm			וַ⁠יֹּ֤אמֶר יְהוּדָה֙ לְ⁠אוֹנָ֔ן	1	“After that, Judah told {his son} Onan,”
-38:8	id8g			בֹּ֛א אֶל אֵ֥שֶׁת אָחִ֖י⁠ךָ	1	“Marry your brother’s wife/widow {Tamar} {according to our custom}”. The Israelites practiced the custom of Levirate marriage, which meant that if a man died without any children, it was his oldest brother’s duty to marry his widow and have a son together who would carry on the deceased man’s family line and inherit his estate (see Deuteronomy 25:5-6). You could put some of that information in a footnote.
+38:8	id8g			בֹּ֛א אֶל אֵ֥שֶׁת אָחִ֖י⁠ךָ	1	“Marry your brother’s wife/widow {Tamar} {according to our custom}”. The Israelites practiced the custom of Levirate marriage, which meant that if a man died without any children, it was his oldest brother’s duty to marry his widow and have a son together who would carry on the deceased man’s family line and inherit his estate (See: Deuteronomy 25:5-6). You could put some of that information in a footnote.
 38:8	oq0f			וְ⁠יַבֵּ֣ם אֹתָ֑⁠הּ	1	“so that you fulfill your duty/obligation to her {as her brother-in-law}”
 38:8	xpyj			וְ⁠הָקֵ֥ם זֶ֖רַע	1	“and produce/have children {with her}”
 38:8	xkri			לְ⁠אָחִֽי⁠ךָ	1	for your {deceased} brother.” or “to carry on {the name of} your brother {Er}.”
@@ -5367,7 +5367,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 38:18	n7cn			וּ⁠מַטְּ⁠ךָ֖	1	“and your cane” or “and your walking stick”
 38:18	f96t			אֲשֶׁ֣ר בְּ⁠יָדֶ֑⁠ךָ	1	“that you are holding.” or “that you have.”
 38:18	ml3p			וַ⁠יִּתֶּן לָּ֛⁠הּ	1	“So he gave {those things} to her”
-38:18	z9bt		rc://*/ta/man/translate/figs-euphemism	וַ⁠יָּבֹ֥א אֵלֶ֖י⁠הָ	1	“Then he slept/lay with her,” or “Then he had {sexual} relations with her,” Consider again how you translated the idiom “went to” in the book of Genesis. See Gen 6:4 (see note); 16:2, 4; 19:31; 30:3-4; 38:2, 8-9, 16, 18. It may be necessary to translate this phrase in different ways, depending on the context; for example, the relationship in Gen 38:16, 18 was outside of marriage.
+38:18	z9bt		rc://*/ta/man/translate/figs-euphemism	וַ⁠יָּבֹ֥א אֵלֶ֖י⁠הָ	1	“Then he slept/lay with her,” or “Then he had {sexual} relations with her,” Consider again how you translated the idiom “went to” in the book of Genesis. See Gen 6:4 (See: note); 16:2, 4; 19:31; 30:3-4; 38:2, 8-9, 16, 18. It may be necessary to translate this phrase in different ways, depending on the context; for example, the relationship in Gen 38:16, 18 was outside of marriage.
 38:18	gw3h			וַ⁠תַּ֥הַר לֽ⁠וֹ	1	“and she became pregnant by/from him.” or “and he caused her to become pregnant.” Consider again how you translated “conceive” in the book of Genesis. See Gen 4:1, 17; 16:4-5; 19:36; 21:2; 25:21; 29:32-35; 30:5, 7, 17, 19, 23; 38:3-4, 18.
 38:19	liio			וַ⁠תָּ֣קָם וַ⁠תֵּ֔לֶךְ	1	“After that, Tamar left {Judah} and went/returned {home}” or “After Tamar left {Judah}, she went/returned {home}”
 38:19	pbgh			וַ⁠תָּ֥סַר צְעִיפָ֖⁠הּ מֵ⁠עָלֶ֑י⁠הָ	1	“took off her veil/shawl” or “Then she took her veil/scarf off”. Consider whether or not it is best in your language to begin a new sentence here. See how you translated “veil” in verse 14.
@@ -5528,7 +5528,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 40:2	scrt		rc://*/ta/man/translate/translate-versebridge	שְׁנֵ֣י סָרִיסָ֑י⁠ו עַ֚ל שַׂ֣ר הַ⁠מַּשְׁקִ֔ים וְ⁠עַ֖ל שַׂ֥ר הָ⁠אוֹפִֽים	1	“the official in charge of serving wine to him and the official in charge of baking bread for him” or “his chief/head wine-server and chief/head baker” or “those two officials/officers.” It may be more natural to combine verses 1 and 2 and say, “Sometime after that, Pharaoh, the king of Egypt, became very angry at two of his officials, his chief wine-server and chief baker, because they had displeased him.” In this case, you would also combine the verse numbers (1-2) to show it is a verse bridge combining two verses. Do what is best in your language.
 40:3	sdsb		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּתֵּ֨ן אֹתָ֜⁠ם	1	“So he had them {arrested and} put” or “So he {had his soldiers arrest them and} put them”. Often in the Bible (as here), when it says that a king (or someone else with authority) did something, it is implied that he had people who were under his authority actually do it. See how you translated a similar clause in Gen 39:20.
 40:3	dfne			בְּ⁠מִשְׁמַ֗ר	1	“under guard” or “in prison”
-40:3	e6e3			בֵּ֛ית שַׂ֥ר הַ⁠טַבָּחִ֖ים	1	“in/at the house of the captain of/over the guards,” Apparently the round-house prison was part of the house where the chief of the guards lived and worked, perhaps a lower part (see Joseph’s use of the word “pit” in verse 15 to refer to this prison). See how you translated “chief/captain of the guards” in Gen 37:36 and 39:1.
+40:3	e6e3			בֵּ֛ית שַׂ֥ר הַ⁠טַבָּחִ֖ים	1	“in/at the house of the captain of/over the guards,” Apparently the round-house prison was part of the house where the chief of the guards lived and worked, perhaps a lower part (See: Joseph’s use of the word “pit” in verse 15 to refer to this prison). See how you translated “chief/captain of the guards” in Gen 37:36 and 39:1.
 40:3	yw2r			אֶל בֵּ֣ית הַ⁠סֹּ֑הַר מְק֕וֹם אֲשֶׁ֥ר יוֹסֵ֖ף אָס֥וּר	1	“{that is,} in the round-house {prison/jail}, the {same} place/prison where Joseph was imprisoned/confined.” or “in the same prison where Joseph was.” See how you translated “bound” in Gen 39:20.
 40:4	vb12			וַ֠⁠יִּפְקֹד שַׂ֣ר הַ⁠טַּבָּחִ֧ים	1	“{There} the captain of/over the guards”
 40:4	a7gm			וַ֠⁠יִּפְקֹד אֶת יוֹסֵ֛ף אִתָּ֖⁠ם	1	“assigned/appointed Joseph {to take care of them},”
@@ -5578,7 +5578,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 40:14	dy24		rc://*/ta/man/translate/grammar-honorifics	וְ⁠הִזְכַּרְתַּ֨⁠נִי֙ אֶל פַּרְעֹ֔ה	1	“and mention my situation to {King} Pharaoh,” or “and tell {King} Pharaoh about me {and how I was falsely accused},” Make sure that the way Joseph refers to King Pharaoh sounds respectful in your translation.
 40:14	pu81			וְ⁠הוֹצֵאתַ֖⁠נִי מִן הַ⁠בַּ֥יִת הַ⁠זֶּֽה	1	“so that I can get out of this prison.” or “so that he releases/frees me from this prison.”
 40:15	gdgr		rc://*/ta/man/translate/figs-activepassive	כִּֽי גֻנֹּ֣ב גֻּנַּ֔בְתִּי	1	“Surely I was taken by force” or “People brought me {here} by force”. Consider what is the best way to translate this passive clause in your language to emphasize Joseph.
-40:15	ks7h			מֵ⁠אֶ֖רֶץ הָ⁠עִבְרִ֑ים	1	“from the land where the Hebrew people live.” or “from the land where {my people,} the Hebrews, live.” The Hebrew people were the descendants of Abraham (see note at Gen 14:13), and Joseph’s people were known as “Hebrews” in Egypt (Gen 39:14, 17). Their land, which God gave them, was the land of Canaan (Gen 13:12, 14-15; 17:8, 23:19; 37:1). Some of that information could be put in a footnote.
+40:15	ks7h			מֵ⁠אֶ֖רֶץ הָ⁠עִבְרִ֑ים	1	“from the land where the Hebrew people live.” or “from the land where {my people,} the Hebrews, live.” The Hebrew people were the descendants of Abraham (See: note at Gen 14:13), and Joseph’s people were known as “Hebrews” in Egypt (Gen 39:14, 17). Their land, which God gave them, was the land of Canaan (Gen 13:12, 14-15; 17:8, 23:19; 37:1). Some of that information could be put in a footnote.
 40:15	w9ex		rc://*/ta/man/translate/figs-explicit	וְ⁠גַם פֹּה֙	1	“And {while I have been} here {in Egypt},” or “Even here {in Egypt}”
 40:15	jg01			לֹא עָשִׂ֣יתִֽי מְא֔וּמָה	1	“I have not done anything {wrong}” or “I have done nothing {wrong}”
 40:15	qsdn			כִּֽי שָׂמ֥וּ אֹתִ֖⁠י בַּ⁠בּֽוֹר	1	“to be put/thrown into this dungeon/prison.” or “to deserve being in a dungeon/prison.”
@@ -5602,7 +5602,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 40:19	t9af			וְ⁠אָכַ֥ל אֶת בְּשָׂרְ⁠ךָ֖ מֵ⁠עָלֶֽי⁠ךָ	1	“will eat/devour {all} your flesh off your bones.” See how you translated “eating” in verse 17.
 40:20	e75l			וַ⁠יְהִ֣י בַּ⁠יּ֣וֹם הַ⁠שְּׁלִישִׁ֗י י֚וֹם הֻלֶּ֣דֶת אֶת פַּרְעֹ֔ה וַ⁠יַּ֥עַשׂ	1	“Then sure enough, three days later {it was} {King} Pharaoh’s birthday, and” or “And it so happened that three days later, {it was} Pharaoh’s birthday, and”. The phrase “Then it happened” introduces and emphasizes a set of important events. Do what is natural in your language.
 40:20	xdmx			וַ⁠יַּ֥עַשׂ מִשְׁתֶּ֖ה לְ⁠כָל עֲבָדָ֑י⁠ו	1	“he held a feast/banquet for all of his officials/officers {to attend}.” or “he invited all his officials/officers to attend a/his {birthday} feast/banquet.” See how you translated “feast” or “banquet” in Gen 21:8.
-40:20	n9n0			וַ⁠יִּשָּׂ֞א אֶת רֹ֣אשׁ שַׂ֣ר הַ⁠מַּשְׁקִ֗ים וְ⁠אֶת רֹ֛אשׁ שַׂ֥ר הָ⁠אֹפִ֖ים	1	“{During the feast/banquet,} he {had soldiers} bring {his} head/chief wine-server and head/chief baker {out of prison} {to the feast/banquet}”. See how you translated similar clauses in verses 3 (see note), 13, and 19, where Pharaoh had his soldiers do something. Also see how you translated “lifted up your head” in verse 13, where it has a similar meaning.
+40:20	n9n0			וַ⁠יִּשָּׂ֞א אֶת רֹ֣אשׁ שַׂ֣ר הַ⁠מַּשְׁקִ֗ים וְ⁠אֶת רֹ֛אשׁ שַׂ֥ר הָ⁠אֹפִ֖ים	1	“{During the feast/banquet,} he {had soldiers} bring {his} head/chief wine-server and head/chief baker {out of prison} {to the feast/banquet}”. See how you translated similar clauses in verses 3 (See: note), 13, and 19, where Pharaoh had his soldiers do something. Also see how you translated “lifted up your head” in verse 13, where it has a similar meaning.
 40:20	qchm			בְּ⁠ת֥וֹךְ עֲבָדָֽי⁠ו	1	“in front of {all} his {other} officials/officers.” or “where all his {other} officials/officers were.”
 40:21	ehc4			וַ⁠יָּ֛שֶׁב	1	“Then he reinstated/reappointed/returned”. See how you translated “restore...to...position” in verse 13.
 40:21	iuza			אֶת שַׂ֥ר הַ⁠מַּשְׁקִ֖ים עַל מַשְׁקֵ֑⁠הוּ	1	“the chief/head wine-server to his {former/previous} position/work,”
@@ -7085,7 +7085,7 @@ front:intro	d9wn				0	# Introduction to Genesis\n\n## Part 1: General Introducti
 50:17	djc3			וְ⁠עַתָּה֙ שָׂ֣א נָ֔א לְ⁠פֶ֥שַׁע עַבְדֵ֖י אֱלֹהֵ֣י אָבִ֑י⁠ךָ	1	“So we beg you to forgive {us}, the servants of your/our father’s God, for our crimes {against you}.” or “So then, as servants of God whom our father worshiped/served, we beg you to forgive us for sinning {against you}.” Consider again how you translated “the God of” in the book of Genesis. See Gen 9:26; 24:12, 27, 42, 48; 26:24; 28:13; 31:5, 29, 42, 53; 32:9; 43:23; 46:1, 3; 49:24-25; 50:17.
 50:17	elr0			וַ⁠יֵּ֥בְךְּ יוֹסֵ֖ף בְּ⁠דַבְּרָ֥⁠ם אֵלָֽי⁠ו	1	“Joseph cried when he heard that/their message.” or “When Joseph received/heard his brothers’ message to him, he {was very sad and} cried.”
 50:18	vtzz			וַ⁠יֵּלְכוּ֙ גַּם אֶחָ֔י⁠ו	1	“After that, his/Joseph’s brothers themselves came {to him},”
-50:18	u7sf		rc://*/ta/man/translate/translate-symaction	וַֽ⁠יִּפְּל֖וּ לְ⁠פָנָ֑י⁠ו וַ⁠יֹּ֣אמְר֔וּ	1	“and threw/bowed themselves {on the ground} in front of him and said,” or “prostrated themselves before him {to show respect}, and said {to him},” See how you translated “fell...before him” in Gen 44:14. Compare that to how you translated “bowed down to/before...” (see 49:8).
+50:18	u7sf		rc://*/ta/man/translate/translate-symaction	וַֽ⁠יִּפְּל֖וּ לְ⁠פָנָ֑י⁠ו וַ⁠יֹּ֣אמְר֔וּ	1	“and threw/bowed themselves {on the ground} in front of him and said,” or “prostrated themselves before him {to show respect}, and said {to him},” See how you translated “fell...before him” in Gen 44:14. Compare that to how you translated “bowed down to/before...” (See: 49:8).
 50:18	hvlx			הִנֶּ֥⁠נּֽוּ	1	“Here we are,” See how you translated a similar phrase (“Behold me”) in 22:1 , 7. It may be necessary to translate this phrase in different ways, depending on the context.
 50:18	m3yn			לְ⁠ךָ֖ לַ⁠עֲבָדִֽים	1	“we {will be} your slaves/servants!” or “we {will serve you} as slaves/servants!” If you use an exclamation mark here in your translation, make sure it does mean that Joseph’s brothers were angry, rather they are worried and desperate.
 50:19	o5mq			וַ⁠יֹּ֧אמֶר אֲלֵ⁠הֶ֛ם יוֹסֵ֖ף	1	“But Joseph replied to them,”

tn_JAS.tsv

@@ -82,7 +82,7 @@ front:intro	exs3				0	# Introduction to James\n\n## Part 1: General Introduction
 1:17	t2nn		rc://*/ta/man/translate/figs-doublet	πᾶσα δόσις ἀγαθὴ, καὶ πᾶν δώρημα τέλειον, ἄνωθέν ἐστιν	1	The phrases **good present** and **perfect gift** mean similar things. James is using them together for emphasis. (As in [1:4](../01/04.md), the word **perfect** refers to something that has developed to the point where it is fully suited to its purpose.) If it would be helpful in your language, you could express this connection by translating both phrases with a single expression. Alternate translation: “God gives us the things that are just right for us”
 1:17	j041		rc://*/ta/man/translate/figs-metaphor	καταβαῖνον ἀπὸ	1	Continuing the spatial metaphor, James speaks of these gifts **coming down from** God. If you translate this plainly, it may be helpful to begin a new sentence here. Alternate translation: “They come to us from”
 1:17	n7d8		rc://*/ta/man/translate/figs-metaphor	τοῦ Πατρὸς τῶν φώτων	1	Here, **lights** likely means the lights in the sky, that is, the sun, moon, and stars. James says that God is their **Father** because he created them. Alternate translation: “God, who created all the lights in the sky”
-1:17	j042		rc://*/ta/man/translate/figs-doublet	παρ’ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα	1	Here, **change** and **shadow of turning** mean similar things. James is using repetition for emphasis. If it would be helpful to your readers, you could combine them into a single phrase and express the metaphor of a **shadow** (see later note) as a simile. It may also be helpful to begin a new sentence here. Alternate translation: “God does not change as shifting shadows do”
+1:17	j042		rc://*/ta/man/translate/figs-doublet	παρ’ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα	1	Here, **change** and **shadow of turning** mean similar things. James is using repetition for emphasis. If it would be helpful to your readers, you could combine them into a single phrase and express the metaphor of a **shadow** (See: later note) as a simile. It may also be helpful to begin a new sentence here. Alternate translation: “God does not change as shifting shadows do”
 1:17	j043		rc://*/ta/man/translate/figs-possession	τροπῆς ἀποσκίασμα	1	James is using the possessive form to describe a **shadow** that is characterized by **turning**. Alternate translation: “shadow that turns” or “shadow that changes position”
 1:17	j044		rc://*/ta/man/translate/figs-explicit	τροπῆς ἀποσκίασμα	1	James is contrasting God, the Creator of the lights in the sky, with those lights themselves, which are not as great as their Creator. They create shadows that change position, but God never deviates from wanting only good things for people. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “turning shadow such as the sun or moon casts. No, God always wants good things for people”
 1:17	g5ge		rc://*/ta/man/translate/figs-metaphor	τροπῆς ἀποσκίασμα	1	There could not literally be a **shadow** in God, so this is a metaphor. Alternate translation: “variability”
@@ -105,7 +105,7 @@ front:intro	exs3				0	# Introduction to James\n\n## Part 1: General Introduction
 1:20	j054		rc://*/ta/man/translate/figs-gendernotations	ὀργὴ & ἀνδρὸς	1	James is using the term **man** in a generic sense that includes both men and women. Alternate translation: “human anger”
 1:20	ej4p		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην Θεοῦ οὐκ ἐργάζεται	1	If it would be helpful in your language, you could express the abstract noun **righteousness** by translating the idea behind it with an adjective such as “righteous” or “right.” Alternate translation: “does not fulfill the righteous purposes of God” or “does not accomplish the right things that God wants to do”
 1:21	j055		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	Here James uses **Therefore** to introduce to his readers a statement of what they should do as a result of what he explained to them in the previous verse. Alternate translation: “Consequently”
-1:21	hit5		rc://*/ta/man/translate/figs-metaphor	ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας	1	James is speaking of **filth** and **abundance of wickedness** as if they were clothing that could be taken off. By those expressions he means sin and wrong actions (see later notes to this verse). Alternate translation: “stop committing sin and doing so many wrong things”
+1:21	hit5		rc://*/ta/man/translate/figs-metaphor	ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας	1	James is speaking of **filth** and **abundance of wickedness** as if they were clothing that could be taken off. By those expressions he means sin and wrong actions (See: later notes to this verse). Alternate translation: “stop committing sin and doing so many wrong things”
 1:21	h226		rc://*/ta/man/translate/figs-doublet	ῥυπαρίαν καὶ περισσείαν κακίας	1	The expressions **filth** and **abundance of wickedness** mean similar things. James is using them together for emphasis. If it would be helpful to your readers, you could combine them into a single phrase. Alternate translation: “every kind of sinful behavior”
 1:21	h8ty		rc://*/ta/man/translate/figs-metaphor	ῥυπαρίαν	1	James is speaking of sin as if it were **filth**, that is, something that made people dirty. Alternate translation: “sin”
 1:21	j056		rc://*/ta/man/translate/figs-abstractnouns	περισσείαν κακίας	1	If it would be helpful in your language, you could express the abstract noun **wickedness** by translating the idea behind it with an adjective such as “wrong.” Alternate translation: “the many wrong things that people do”
@@ -534,11 +534,11 @@ front:intro	exs3				0	# Introduction to James\n\n## Part 1: General Introduction
 5:2	j296		rc://*/ta/man/translate/translate-versebridge		0	If it would be helpful to your readers, you could combine [5:2](../05/02.md) and [5:3](../05/03.md) into a verse bridge. You could put the last sentence of [5:3](../05/03.md) first, followed by all of [5:2](../05/02.md) and then the rest of [5:3](../05/03.md). This would allow you to address several translation issues that are discussed in the notes to this verse and the next verse.
 5:2	gq45		rc://*/ta/man/translate/figs-pastforfuture	ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν	1	James is using the past tense to refer to things that will happen in the future. If it would be helpful in your language, you could use the future tense in your translation. Alternate translation: “Your wealth is going to rot and your clothes are going to be eaten by moths”
 5:2	v241		rc://*/ta/man/translate/figs-synecdoche	ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν	1	In these two clauses and in the first clause in the next verse (“your gold and silver have been tarnished”), James is using certain things that these rich people own to mean everything that they own. If you create a verse bridge, you could combine all of these clauses into a single sentence that expresses this meaning. (You would need to begin a new sentence right afterwards.) Alternate translation: “Everything of value that you own is going to be ruined”
-5:2	j297		rc://*/ta/man/translate/figs-explicit	ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν	1	Depending on the meaning of the statement “you have stored up in the last days” in the next verse (see the note to that statement), James may be saying that the **wealth** and expensive clothing of the rich have become worthless. If it would be helpful to your readers, you could indicate that explicitly, as UST does.
+5:2	j297		rc://*/ta/man/translate/figs-explicit	ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν	1	Depending on the meaning of the statement “you have stored up in the last days” in the next verse (See: the note to that statement), James may be saying that the **wealth** and expensive clothing of the rich have become worthless. If it would be helpful to your readers, you could indicate that explicitly, as UST does.
 5:2	j298		rc://*/ta/man/translate/figs-simile	ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν	1	If you decide to indicate explicitly that James is saying that the **wealth** and expensive clothing of the rich have become worthless, you could do that by expressing his past-for-future statement as a simile, as UST does.
 5:3	am1u		rc://*/ta/man/translate/figs-pastforfuture	ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται	1	James is using the past tense to refer to something that will happen in the future. If it would be helpful in your language, you could use the future tense in your translation. Alternate translation: “Your gold and silver are going to be tarnished”
 5:3	wj9v		rc://*/ta/man/translate/figs-activepassive	ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται	1	If your language does not use this passive form, you can express this with an active form. Alternate translation: “Your gold and silver have tarnished” or “Your gold and silver are going to tarnish”
-5:3	j299		rc://*/ta/man/translate/figs-explicit	ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται	1	Depending on the meaning of the statement “you have stored up in the last days” (see the first note to that statement below), James may be saying that the **gold and silver** of the rich have become worthless. If it would be helpful to your readers, you could indicate that explicitly, as UST does.
+5:3	j299		rc://*/ta/man/translate/figs-explicit	ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται	1	Depending on the meaning of the statement “you have stored up in the last days” (See: the first note to that statement below), James may be saying that the **gold and silver** of the rich have become worthless. If it would be helpful to your readers, you could indicate that explicitly, as UST does.
 5:3	q4pm		rc://*/ta/man/translate/figs-simile	ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται	1	If you decide to indicate explicitly that James is saying that the **gold and silver** of the rich have become worthless, you could do that by expressing his past-for-future statement as a simile, as UST does.
 5:3	j300			καὶ ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται	1	If you created a verse bridge and you also combined the statement “your gold and silver have been tarnished” with the two clauses in [5:2](../05/02.md), it would be helpful to begin a new sentence here and to use a general expression that would apply to everything that these rich people own. Alternate translation: “The ruins of your possessions will be for a testimony against you” or “The ruins of your possessions will testify against you”
 5:3	e55t		rc://*/ta/man/translate/figs-metaphor	ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται	1	James is speaking of this **rust** as if it would be presented as evidence in a case against the rich people. Alternate translation: “the rust on your gold and silver will show that you did the wrong thing”

tn_JHN.tsv

@@ -1040,7 +1040,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 7:38	cx1q		rc://*/ta/man/translate/figs-metonymy	ἐκ τῆς κοιλίας αὐτοῦ	1	Here the **stomach** is used to refer to the non-physical part of a person. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “from inside of him” or “from his heart”
 7:39	i8wx		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn this verse John gives information to clarify what Jesus was talking about in the previous verse. Use the natural form in your language for expressing background information.
 7:39	qbr1		rc://*/ta/man/translate/figs-explicit	οὔπω & ἦν Πνεῦμα	1	John implies here that **the Spirit** would later come to dwell in those who trusted in Jesus. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “the Spirit had not yet come to dwell in the believers”
-7:39	n599		rc://*/ta/man/translate/figs-explicit	οὐδέπω ἐδοξάσθη	1	Here the word **glorified** could refer to: (1) the time when Jesus would die on the cross and rise from the dead (see John [12:23](../12/23.md)). Alternate translation: “had not yet been crucified and resurrected” (2) the time when Jesus would ascend to his Father in heaven. [Acts 1–2](../act/01/01.md) records the Holy Spirit coming after Jesus went up to heaven. Alternate translation: “had not yet returned to God in glory” (3) both the crucifixion, resurrection, and ascension of Jesus. Alternate translation: “had not yet been glorified by his death, resurrection, and return to heaven” See the discussion of double meaning in Part 3 of the Introduction to the Gospel of John.
+7:39	n599		rc://*/ta/man/translate/figs-explicit	οὐδέπω ἐδοξάσθη	1	Here the word **glorified** could refer to: (1) the time when Jesus would die on the cross and rise from the dead (See: John [12:23](../12/23.md)). Alternate translation: “had not yet been crucified and resurrected” (2) the time when Jesus would ascend to his Father in heaven. [Acts 1–2](../act/01/01.md) records the Holy Spirit coming after Jesus went up to heaven. Alternate translation: “had not yet returned to God in glory” (3) both the crucifixion, resurrection, and ascension of Jesus. Alternate translation: “had not yet been glorified by his death, resurrection, and return to heaven” See the discussion of double meaning in Part 3 of the Introduction to the Gospel of John.
 7:40	xvts		rc://*/ta/man/translate/grammar-connect-time-sequential	οὖν	1	**Then** here indicates that what follows is the continuation of the narrative from [7:38](../07/38.md), which John had interrupted with background information in [7:39](../07/39.md). If it would be helpful in your language, you could show reference to earlier events by translating this relationship by using a fuller phrase. Alternate translation: “After Jesus had said this about the Holy Spirit,”
 7:40	schi		rc://*/ta/man/translate/grammar-collectivenouns	ἐκ τοῦ ὄχλου	1	See how you translated **crowd** in [5:13](../05/13.md).
 7:40	ifli		rc://*/ta/man/translate/figs-metonymy	τῶν λόγων τούτων	1	John uses the term **words** to describe the content of what Jesus had said by referring to something associated with it, the **words** he used to communicate it. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “these things he was saying”
@@ -1696,7 +1696,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:28	v2fk		rc://*/ta/man/translate/figs-metonymy	δόξασόν σου τὸ ὄνομα & καὶ ἐδόξασα & δοξάσω	1	In this verse, **name** and **it** refer to God himself. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “glorify yourself … I have both glorified myself … I will glorify myself”
 12:28	r6qk		rc://*/ta/man/translate/figs-metaphor	ἦλθεν & φωνὴ ἐκ τοῦ οὐρανοῦ	1	Here John refers to the sound of God’s **voice** as if it were an object that **came from heaven**. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God spoke from heaven”
 12:29	dnsk		rc://*/ta/man/translate/grammar-collectivenouns	ὁ & ὄχλος	1	See how you translated **crowd** in [5:13](../05/13.md).
-12:30	kd86		rc://*/ta/man/translate/figs-metonymy	οὐ & ἡ φωνὴ αὕτη γέγονεν	1	Here, Jesus refers to the sound of God’s **voice** as if it were an object that came down from heaven (see [12:28](../12/28.md)). If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God did not speak this”
+12:30	kd86		rc://*/ta/man/translate/figs-metonymy	οὐ & ἡ φωνὴ αὕτη γέγονεν	1	Here, Jesus refers to the sound of God’s **voice** as if it were an object that came down from heaven (See: [12:28](../12/28.md)). If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God did not speak this”
 12:31	hlcg		rc://*/ta/man/translate/figs-abstractnouns	νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “Now God will judge this world”
 12:31	fc6r		rc://*/ta/man/translate/figs-metonymy	τοῦ κόσμου τούτου	1	Here, **this world** is used to refer to all the people in the **world**. See how you translated **world** in [1:29](../01/29.md).
 12:31	pv51		rc://*/ta/man/translate/figs-explicit	νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω	1	Here, **ruler of this world** refers to Satan. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Now Satan will be thrown out”

tn_JOB.tsv

@@ -177,7 +177,7 @@ front:intro	u3jc				0	# Introduction to Job\n\n## Part 1: General Introduction\n
 4:1	c3fq		rc://*/ta/man/translate/translate-names	Temanite	0	A Temanite belongs to the tribe of Teman.
 4:2	y6k8		rc://*/ta/man/translate/figs-rquestion	will you be impatient?	0	Eliphaz asks this question in order to make a statement. Alternate translation: “you will surely be impatient.”
 4:2	knx6			will you be impatient?	0	Alternate translation: “will that annoy you?”
-4:2	n3sr		rc://*/ta/man/translate/figs-rquestion	But who can stop himself from speaking?	0	Eliphaz asks this question to say that no one who sees a friend suffering can remain silent. Alternate translation: “No one can restrain himself from speaking (to a friend in such a state as you find yourself)” or “I must speak to you, (seeing that you are in a state of grief).”
+4:2	n3sr		rc://*/ta/man/translate/figs-rquestion	But who can stop himself from speaking?	0	Eliphaz asks this question to say that no one who sees a friend suffering can remain silent. Alternate translation: “No one can restrain himself from speaking (to a friend in such a state as you find yourself)” or “I must speak to you, (See: ing that you are in a state of grief).”
 4:3	piw1		rc://*/ta/man/translate/figs-parallelism	See, you have instructed many; you have strengthened weak hands	0	This verse states a single idea in two different ways.
 4:3	fe8q		rc://*/ta/man/translate/figs-metonymy	you have strengthened weak hands	0	Here “weak hands” represents people who need help. Alternate translation: “you have helped others when they needed help”
 4:4	lvl1		rc://*/ta/man/translate/figs-parallelism		0	# General Information:\n\nThe writer uses parallelism in each of these verses to make one idea using two different statements to emphasize: (1) the support that Job has given others in the past, (2) the effect on him of his present troubles, and (3) his piety before God.

tn_JON.tsv

@@ -74,7 +74,7 @@ front:intro	hk4p				0	# Introduction to Jonah\n\n## Part 1: General Introduction
 2:2	s7fi			קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה	1	Alternate translation: “I prayed to Yahweh during my great trouble” or “Yahweh, I cried out to you during my distress”
 2:2	wdr4			וַֽ⁠יַּעֲנֵ֑⁠נִי	1	Alternate translation: “Yahweh responded to me or he helped me or you answered me”
 2:2	w8wn		rc://*/ta/man/translate/figs-metaphor	מִ⁠בֶּ֧טֶן שְׁא֛וֹל	1	“from the center of Sheol” or “from the deep part of Sheol” Possible meanings include: (1) Jonah was speaking of being in the belly of the fish as being in Sheol; or (2) Jonah believed that he was about to die and go to Sheol; or (3) He was speaking as if he already had died and gone to Sheol.
-2:2	ab77		rc://*/ta/man/translate/translate-names	שְׁא֛וֹל	1	**Sheol** was the name of the place where people went after they died. It was thought to be a shadowy world located somewhere under the ground. The New Testament equivalent seems to be “Hades,” where the dead wait for judgment (see Rev. 20:13). If your language has a word for this place, you may want to use it here, or borrow the word “Sheol.”
+2:2	ab77		rc://*/ta/man/translate/translate-names	שְׁא֛וֹל	1	**Sheol** was the name of the place where people went after they died. It was thought to be a shadowy world located somewhere under the ground. The New Testament equivalent seems to be “Hades,” where the dead wait for judgment (See: Rev. 20:13). If your language has a word for this place, you may want to use it here, or borrow the word “Sheol.”
 2:2	jdrd		rc://*/ta/man/translate/figs-idiom	שָׁמַ֥עְתָּ קוֹלִֽ⁠י	1	This phrase probably has both a literal and a figurative meaning. The phrase probably means literally that Yahweh heard Jonah’s voice while he was praying inside the belly of the fish. However, the phrase “to hear someone’s voice” in the Old Testament often means “to listen and obey (comply).” In this context, Jonah is expressing that Yahweh both heard him and acted to save him.
 2:3	glp2		rc://*/ta/man/translate/figs-metaphor	בִּ⁠לְבַ֣ב יַמִּ֔ים	1	Here the term **heart** is a metaphor for “being inside” something. The phrase “in the heart of” means to be “in the middle of” or “completely surrounded by” sea water. Alternate translation: “in the middle of the sea”
 2:3	p8fd			וְ⁠נָהָ֖ר יְסֹבְבֵ֑⁠נִי	1	Alternate translation: “the sea water closed in around me”

tn_LUK.tsv

@@ -168,7 +168,7 @@ front:intro	uk55				0	# Introduction to the Gospel of Luke\n\n## Part 1: General
 1:44	u9db		rc://*/ta/man/translate/figs-metaphor	ἐσκίρτησεν ἐν ἀγαλλιάσει	1	As in [1:41](../01/41.md), **leaped** is a figurative way of referring to sudden movement. Alternate translation: “moved suddenly because he was so happy”
 1:45	kf73		rc://*/ta/man/translate/figs-123person	ἡ πιστεύσασα & τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου	1	Elizabeth is speaking to Mary, and these phrases describe Mary, but Elizabeth nevertheless speaks of her in the third person. She does this perhaps as a sign of respect, since she has just identified Mary as “the mother of my Lord.” Alternate translation: “you who believed … the message that the Lord sent you”
 1:45	gc1e		rc://*/ta/man/translate/figs-activepassive	ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου	1	If it would be helpful in your language, you could express this with an active form, and you could state who will do the action. Alternate translation: “that the Lord would do everything he sent the angel to tell you”
-1:45	g8rc		rc://*/ta/man/translate/figs-explicit	ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου	1	Here, instead of the word “by,” Elizabeth uses the word **from** because Mary actually heard the angel Gabriel speak (see [1:26](../01/26.md)), but the things he spoke ultimately came from the Lord. Alternate translation: “that the Lord would do everything he sent the angel to tell you”
+1:45	g8rc		rc://*/ta/man/translate/figs-explicit	ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου	1	Here, instead of the word “by,” Elizabeth uses the word **from** because Mary actually heard the angel Gabriel speak (See: [1:26](../01/26.md)), but the things he spoke ultimately came from the Lord. Alternate translation: “that the Lord would do everything he sent the angel to tell you”
 1:46	vxj4		rc://*/ta/man/translate/figs-synecdoche	μεγαλύνει ἡ ψυχή μου	1	The word **soul** refers to the inmost part of a person. Here, Mary uses it to refer to all of herself. Mary is saying that her worship comes from deep inside her. Alternate translation: “From the depths of my being, I praise”
 1:47	jp51		rc://*/ta/man/translate/figs-synecdoche	ἠγαλλίασεν τὸ πνεῦμά μου	1	The word **spirit** also refers to the inner part of a person. Alternate translation: “yes, with everything inside of me, I rejoice”
 1:47	l067		rc://*/ta/man/translate/figs-parallelism	ἠγαλλίασεν τὸ πνεῦμά μου	1	This statement is parallel to the one in the previous verse. Mary is speaking in poetry. Hebrew poetry was based on this kind of repetition, and it might be good to show that to your readers by including both phrases in your translation rather than combining them. Alternate translation: “yes, with everything inside of me, I rejoice”
@@ -2202,9 +2202,9 @@ front:intro	uk55				0	# Introduction to the Gospel of Luke\n\n## Part 1: General
 12:46	j1m1		rc://*/ta/man/translate/figs-parallelism	ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει	1	These two phrases mean the same thing. Jesus is likely using the repetition to emphasize that the return of the master will be completely unexpected by the servant. If it would be helpful in your language, you could combine these phrases, especially if putting both of them in your translation might be confusing for your readers. Alternate translation: “at a time that is a complete surprise to the servant”
 12:46	l815		rc://*/ta/man/translate/figs-idiom	ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ	1	Here, Jesus uses the term **day** to refer to a specific time. Alternate translation: “at a time when he is not expecting him”
 12:46	l816		rc://*/ta/man/translate/figs-idiom	ἐν ὥρᾳ ᾗ οὐ γινώσκει	1	Here, Jesus uses the term **hour** to refer to a specific time. Alternate translation: “at a time when he does not think he will come”
-12:46	vg1d		rc://*/ta/man/translate/figs-metaphor	διχοτομήσει αὐτὸν	1	The expression **cut him in two** could mean one of two things, depending on how the word **unfaithful** is understood (see next note): (1) if **unfaithful** means “untrustworthy,” then the expression is probably figurative, since the master could not reassign this servant to less important responsibilities if he **cut him in two**. Alternate translation: “will punish him severely” (2) if **unfaithful** means “unbelieving,” then the expression is more literal, since it would describe something that will happen when God judges the world. Alternate translation: “destroy his body”
+12:46	vg1d		rc://*/ta/man/translate/figs-metaphor	διχοτομήσει αὐτὸν	1	The expression **cut him in two** could mean one of two things, depending on how the word **unfaithful** is understood (See: next note): (1) if **unfaithful** means “untrustworthy,” then the expression is probably figurative, since the master could not reassign this servant to less important responsibilities if he **cut him in two**. Alternate translation: “will punish him severely” (2) if **unfaithful** means “unbelieving,” then the expression is more literal, since it would describe something that will happen when God judges the world. Alternate translation: “destroy his body”
 12:46	l817			τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει	1	The term that ULT translates as **unfaithful** could mean: (1) “untrustworthy.” The meaning would be that the master will assign this servant to less important responsibilities, along with other servants who have shown that they cannot be trusted with important ones. Alternate translation: “will give him unimportant responsibilities, like other servants who have shown that they cannot be trusted” (2) “unbelieving.” The master in the parable represents God, and Jesus would be speaking of what God will do, when he judges the world, to people who show by their disobedience that they do not have genuine faith. Alternate translation: “will assign him a place with the unbelievers”
-12:46	l818		rc://*/ta/man/translate/figs-nominaladj	τῶν ἀπίστων	1	Jesus is using the adjective **unfaithful** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this expression with an equivalent phrase. The meaning will depend on how you decided to translate **unfaithful** (see previous note). Alternate translation: “servants who have shown that they cannot be trusted” or “people who have shown that they are not genuine believers”
+12:46	l818		rc://*/ta/man/translate/figs-nominaladj	τῶν ἀπίστων	1	Jesus is using the adjective **unfaithful** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this expression with an equivalent phrase. The meaning will depend on how you decided to translate **unfaithful** (See: previous note). Alternate translation: “servants who have shown that they cannot be trusted” or “people who have shown that they are not genuine believers”
 12:47	p1l2		rc://*/ta/man/translate/figs-hypo	ἐκεῖνος δὲ ὁ δοῦλος, ὁ γνοὺς τὸ θέλημα τοῦ κυρίου αὐτοῦ, καὶ μὴ ἑτοιμάσας ἢ ποιήσας πρὸς τὸ θέλημα αὐτοῦ, δαρήσεται πολλάς	1	Jesus is describing a hypothetical situation. It may be helpful to use two sentences if you translate it that way. Alternate translation: “Suppose a servant knew what his master wanted him to do, and suppose he did not get ready or do what the master wanted. Then his master would punish him severely”
 12:47	aj41			τὸ θέλημα τοῦ κυρίου αὐτοῦ	1	Alternate translation: “what his master wanted him to do”
 12:47	im3v		rc://*/ta/man/translate/figs-activepassive	δαρήσεται πολλάς	1	If it would be helpful in your language, you could express this with an active form, and you could state who will do the action. Alternate translation: “his master will punish him severely”
@@ -2401,7 +2401,7 @@ front:intro	uk55				0	# Introduction to the Gospel of Luke\n\n## Part 1: General
 13:33	p9za			πλὴν δεῖ με & πορεύεσθαι	1	Alternate translation: “But I must keep traveling”
 13:33	l912		rc://*/ta/man/translate/figs-idiom	σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ	1	This is an idiom. Alternate translation: “now and in the time just ahead”
 13:33	nbk7		rc://*/ta/man/translate/figs-irony	οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω Ἰερουσαλήμ	1	This could also mean “it is not acceptable.” Either way, Jesus is speaking ironically. The Jewish leaders claimed to serve God, and yet their ancestors killed many of God’s prophets in Jerusalem. Jesus knew that they would kill him there too. Alternate translation: “it is in Jerusalem that the Jewish leaders have killed so many of God’s messengers”
-13:34	cac7		rc://*/ta/man/translate/figs-apostrophe	Ἰερουσαλὴμ, Ἰερουσαλήμ	1	Jesus is addressing something he knows cannot hear him, the city of Jerusalem, in order to show his listeners in a strong way how he feels about it. Alternate translation: “I am very upset with the city of Jerusalem” or, if you decide to use the second person (see later note), “I am very upset with you, Jerusalem”
+13:34	cac7		rc://*/ta/man/translate/figs-apostrophe	Ἰερουσαλὴμ, Ἰερουσαλήμ	1	Jesus is addressing something he knows cannot hear him, the city of Jerusalem, in order to show his listeners in a strong way how he feels about it. Alternate translation: “I am very upset with the city of Jerusalem” or, if you decide to use the second person (See: later note), “I am very upset with you, Jerusalem”
 13:34	l913		rc://*/ta/man/translate/figs-parallelism	ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν	1	These two phrases mean the same thing. Jesus is likely using repetition for emphasis. If it would be helpful in your language, you could combine the phrases. Alternate translation: “you who kills the prophets God sends her by stoning them”
 13:34	l914		rc://*/ta/man/translate/figs-personification	ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν	1	Jesus speaks of the city as if it were female. Your language may customarily use neuter pronouns for cities. Alternate translation: “which kills the prophets and stones those who are sent to it”
 13:34	gb6w		rc://*/ta/man/translate/figs-metonymy	ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν	1	If your readers would find it strange that Jesus is addressing the city, you could make it clear that he is really speaking about the people who live in the city: “whose people kill the prophets and stone those sent to them”
@@ -3659,7 +3659,7 @@ front:intro	uk55				0	# Introduction to the Gospel of Luke\n\n## Part 1: General
 21:23	e1pj			ταῖς θηλαζούσαις	1	This does not mean babies who are nursing. Alternate translation: “to the mothers who are nursing their babies”
 21:23	m459		rc://*/ta/man/translate/figs-idiom	ἐν ἐκείναις ταῖς ἡμέραις	1	Jesus is using the term **days** to refer to a specific time. Alternate translation: “at that time”
 21:23	m460		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Jesus uses the word **For** to introduce the reason why it will be very difficult for pregnant women and nursing mothers at this time. If it would be helpful in your language, you could put the sentence that this word introduces first in the verse, since it gives the reason for the results that the other sentence in the verse describes.
-21:23	m461		rc://*/ta/man/translate/figs-parallelism	ἔσται & ἀνάγκη μεγάλη ἐπὶ τῆς γῆς, καὶ ὀργὴ τῷ λαῷ τούτῳ	1	If the word **land** means the people who live in the land (see note below), then these two phrases mean basically the same thing. Jesus may be using repetition for emphasis. If it would be helpful in your language, you could combine these phrases. Alternate translation: “God will angrily punish the people who live in this land by making them suffer greatly”
+21:23	m461		rc://*/ta/man/translate/figs-parallelism	ἔσται & ἀνάγκη μεγάλη ἐπὶ τῆς γῆς, καὶ ὀργὴ τῷ λαῷ τούτῳ	1	If the word **land** means the people who live in the land (See: note below), then these two phrases mean basically the same thing. Jesus may be using repetition for emphasis. If it would be helpful in your language, you could combine these phrases. Alternate translation: “God will angrily punish the people who live in this land by making them suffer greatly”
 21:23	mzp3		rc://*/ta/man/translate/figs-metonymy	ἔσται & ἀνάγκη μεγάλη ἐπὶ τῆς γῆς	1	The term **land** could be: (1) a figurative reference to the people who live there. Alternate translation: “the people who live in this land will suffer greatly” (2) literal. Alternate translation: “there will be physical disasters in the land”
 21:23	m462		rc://*/ta/man/translate/figs-abstractnouns	ἔσται & ἀνάγκη μεγάλη ἐπὶ τῆς γῆς	1	If it would be helpful in your language, you could express the idea behind the abstract noun **distress** with a verb such as “suffer.” Alternate translation: “the people who live in this land will suffer greatly”
 21:23	iw4r		rc://*/ta/man/translate/figs-metonymy	καὶ ὀργὴ τῷ λαῷ τούτῳ	1	Jesus is using the word **wrath** to mean what God will do in his **wrath**. Alternate translation: “and God will angrily punish this people”

tn_MAT.tsv

@@ -1004,7 +1004,7 @@ front:intro	sa9c				0	# Introduction to the Gospel of Matthew\n\n## Part 1: Gene
 13:57	sq8j			τῇ πατρίδι	1	See how you translated **hometown** in [4:2](../04/02.md).
 13:57	w4x8		rc://*/ta/man/translate/figs-metonymy	ἐν τῇ οἰκίᾳ αὐτοῦ	1	Jesus uses the phrase **in his house** to refer to his closest relatives, like his father, mother, or siblings. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “among his closest family members” or “by his father, mother, and siblings”
 13:58	e2cp		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς, διὰ τὴν ἀπιστίαν αὐτῶν	1	If it would be more natural in your language, you could reverse the order of these phrases since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Since they did not believe, Jesus did not do many miracles in that place”
-14:intro	g5mc				0	# Matthew 14 General Notes\n\n## Structure and Formatting\n\nVerses 1 and 2 continue the account from chapter 13. Verses 3-12 stop the account and speak of things that happened earlier, possibly soon after Satan tempted Jesus (see [4:12](../mat/04/12.md)). Verse 13 continues the account from verse 2. Be sure to have words in verses 3-12 that tell the reader that Matthew has stopped his account to give new information before he continues. (See: [[rc://*/ta/man/translate/writing-background]])\n\n## Possible Translation Difficulties in this Chapter\n\n### Passive voice\n\nMany sentences in this chapter tell that a person had something happen to him without saying who caused that thing to happen. For example, the writer does not tell who brought John’s head to Herodias’s daughter ([14:11](../mat/14/11.md)). You may have to translate the sentence so that it tells the reader who performed the action. (See: [[rc://*/ta/man/translate/figs-activepassive]])
+14:intro	g5mc				0	# Matthew 14 General Notes\n\n## Structure and Formatting\n\nVerses 1 and 2 continue the account from chapter 13. Verses 3-12 stop the account and speak of things that happened earlier, possibly soon after Satan tempted Jesus (See: [4:12](../mat/04/12.md)). Verse 13 continues the account from verse 2. Be sure to have words in verses 3-12 that tell the reader that Matthew has stopped his account to give new information before he continues. (See: [[rc://*/ta/man/translate/writing-background]])\n\n## Possible Translation Difficulties in this Chapter\n\n### Passive voice\n\nMany sentences in this chapter tell that a person had something happen to him without saying who caused that thing to happen. For example, the writer does not tell who brought John’s head to Herodias’s daughter ([14:11](../mat/14/11.md)). You may have to translate the sentence so that it tells the reader who performed the action. (See: [[rc://*/ta/man/translate/figs-activepassive]])
 14:2	pd1b		rc://*/ta/man/translate/figs-quotesinquotes	καὶ εἶπεν τοῖς παισὶν αὐτοῦ, οὗτός ἐστιν Ἰωάννης ὁ Βαπτιστής; αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ	1	If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “And he said to his servants that this is John the Baptist, and that he has been raised from the dead. Because of this, great powers are working in him”
 14:2	nx7x		rc://*/ta/man/translate/figs-activepassive	αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Matthew implies that God did it. Alternate translation: “God raised him from the dead”
 14:2	vve7		rc://*/ta/man/translate/figs-personification	διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ	1	Jesus speaks of **the miraculous powers** as if they were a living thing. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “this is why God has given him great power to do miracles”
@@ -2149,7 +2149,7 @@ front:intro	sa9c				0	# Introduction to the Gospel of Matthew\n\n## Part 1: Gene
 26:75	nx3j		rc://*/ta/man/translate/figs-quotations	εἰρηκότος, ὅτι πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με	1	If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “that he had told him that before a rooster crowed, he would deny him three times”
 26:75	nn5o			πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με	1	See how you translated this statement in [26:34](../26/34.md).
 26:75	rgvk		rc://*/ta/man/translate/figs-explicit	ἐξελθὼν ἔξω	1	This expression means that Peter left the courtyard and went completely **outside** the house of the high priest. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Peter went out of the courtyard and away from the house”
-27:intro	deu4				0	# Matthew 27 General Notes\n\n## Special concepts in this chapter\n\n### “The curtain of the temple was split in two”\n\nThe curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly, because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important figures of speech in this chapter\n\n### Sarcasm\n\nIn [27:28–29](../27/28.md) the soldiers were insulting Jesus when they put a “scarlet robe” on him, placed a “crown of thorns” on his head, said, “Hail, King of the Jews,” and knelt down in front of him. These actions were symbolic of things that people would do to honor a king, but the soldiers did not really believe that Jesus was a king. By pretending that they thought Jesus was a king, and by putting a “crown of thorns” on Jesus’ head instead of a regular crown, and by spitting on him and “striking him on his head” (see [27:30](../27/30.md)) the soldiers showed that they did not believe that Jesus was the Son of God. (See: [[rc:///ta/man/translate/figs-irony]] and [[rc:///ta/man/translate/translate-symaction]]) and [[rc://*/tw/dict/bible/other/mock]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Golgotha\n\nThe word “Golgotha” is an Aramaic word. Matthew used Greek letters to express the sound of this Aramaic word so that his readers would know how it sounded, and then he told them it meant “Place of a Skull.” You may also use the letters of your language to express the sound of this Aramaic word. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Eloi, Eloi, lama sabachthani?\n\nThis is an Aramaic phrase. Matthew used Greek letters to express the sound of this Aramaic phrase so that his readers would know how it sounded, and then he told them that it meant “My God, my God, why have you forsaken me?” You may also use the letters of your language to express the sounds of these Aramaic words. (See: [[rc://*/ta/man/translate/translate-transliterate]])
+27:intro	deu4				0	# Matthew 27 General Notes\n\n## Special concepts in this chapter\n\n### “The curtain of the temple was split in two”\n\nThe curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly, because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important figures of speech in this chapter\n\n### Sarcasm\n\nIn [27:28–29](../27/28.md) the soldiers were insulting Jesus when they put a “scarlet robe” on him, placed a “crown of thorns” on his head, said, “Hail, King of the Jews,” and knelt down in front of him. These actions were symbolic of things that people would do to honor a king, but the soldiers did not really believe that Jesus was a king. By pretending that they thought Jesus was a king, and by putting a “crown of thorns” on Jesus’ head instead of a regular crown, and by spitting on him and “striking him on his head” (See: [27:30](../27/30.md)) the soldiers showed that they did not believe that Jesus was the Son of God. (See: [[rc:///ta/man/translate/figs-irony]] and [[rc:///ta/man/translate/translate-symaction]]) and [[rc://*/tw/dict/bible/other/mock]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Golgotha\n\nThe word “Golgotha” is an Aramaic word. Matthew used Greek letters to express the sound of this Aramaic word so that his readers would know how it sounded, and then he told them it meant “Place of a Skull.” You may also use the letters of your language to express the sound of this Aramaic word. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Eloi, Eloi, lama sabachthani?\n\nThis is an Aramaic phrase. Matthew used Greek letters to express the sound of this Aramaic phrase so that his readers would know how it sounded, and then he told them that it meant “My God, my God, why have you forsaken me?” You may also use the letters of your language to express the sounds of these Aramaic words. (See: [[rc://*/ta/man/translate/translate-transliterate]])
 27:1	qe1s		rc://*/ta/man/translate/writing-newevent	δὲ	1	**Now** here indicates that what follows in this verse and the next verse is a new event that happened right after the time of the events the story has just related. Use the natural form in your language for introducing a new event. Alternate translation: “And then”
 27:1	cm46		rc://*/ta/man/translate/figs-explicit	ὥστε θανατῶσαι αὐτόν	1	Because the Roman authorities did not allow the Jewish leaders to execute people, the Jewish leaders had to convince the Roman authorities to execute people for them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “so as to convince the Roman authorities to put him to death”
 27:1	vz6r		rc://*/ta/man/translate/grammar-connect-logic-goal	ὥστε	1	Here, **so as to** introduces a purpose clause. Use a natural way in your language for introducing a purpose clause. Alternate translation: “so that they could”

tn_NEH.tsv

@@ -1069,7 +1069,7 @@ front:intro	k2y2				0	# Introduction to Nehemiah\n\n## Part 1: General Introduct
 9:5	f1c9		rc://*/ta/man/translate/figs-doublet	עַל־כָּל־בְּרָכָ֖ה וּ⁠תְהִלָּֽה	1	In this context, **blessing** and **praise** mean basically the same thing. If it would be helpful in your language, you could combine these words. Alternate translation: “we can never acknowledge you sufficiently”
 9:6	f1d1		rc://*/ta/man/translate/figs-explicit	אַתָּה־ה֣וּא יְהוָה֮ לְ⁠בַדֶּ⁠ךָ֒	1	At the end of the previous verse, the Levites started speaking to God, but they still meant for the people to hear their words and do what they said. Now the Levites are addressing God directly in prayer. If it would be helpful in your language, you could indicate this with an introductory phrase. Alternate translation: “Then these Levites prayed to God and said, ‘Yahweh, you are the only true God”
 9:6	f1d3		rc://*/ta/man/translate/figs-idiom	אַתָּה־ה֣וּא יְהוָה֮ לְ⁠בַדֶּ⁠ךָ֒	1	This means **you alone are the one** or **you are the only one.** Alternate translation: “You, Yahweh, are the only true God”
-9:6	f1d5		rc://*/ta/man/translate/translate-unknown	הַ⁠שָּׁמַיִם֩ שְׁמֵ֨י הַ⁠שָּׁמַ֜יִם	1	In the ancient Hebrew cosmology, the first phrase likely referred to the sky, which was envisioned as a solid dome above the earth (see the note to [1:9](../01/09.md)). The second phrase likely referred to the realm beyond the sky, which was understood to be the dwelling place of God. Alternate translation: “the sky and everything beyond it”
+9:6	f1d5		rc://*/ta/man/translate/translate-unknown	הַ⁠שָּׁמַיִם֩ שְׁמֵ֨י הַ⁠שָּׁמַ֜יִם	1	In the ancient Hebrew cosmology, the first phrase likely referred to the sky, which was envisioned as a solid dome above the earth (See: the note to [1:9](../01/09.md)). The second phrase likely referred to the realm beyond the sky, which was understood to be the dwelling place of God. Alternate translation: “the sky and everything beyond it”
 9:6	k5l3		rc://*/ta/man/translate/figs-metaphor	וְ⁠כָל־צְבָאָ֗⁠ם	1	**Host** means army. The “host of heaven” is likely a figurative expression for the stars, which seem like a large army in the sky. However, this phrase might refer to heavenly beings which dwell in heaven with God. Alternate translation: “and all the stars”
 9:6	f1d7			וְ⁠אַתָּ֖ה מְחַיֶּ֣ה אֶת־כֻּלָּ֑⁠ם	1	**Them** means everything living on the land and in the seas. Alternate translation: “You give life to all of these creatures” or “you are the one who created all of these living things”
 9:6	f1d9		rc://*/ta/man/translate/figs-metaphor	וּ⁠צְבָ֥א הַ⁠שָּׁמַ֖יִם לְ⁠ךָ֥ מִשְׁתַּחֲוִֽים	1	Earlier in the sentence, the **host of heaven** was a figurative way of describing the stars as if they were an army. Now here, the stars themselves represent the angels of heaven. Alternate translation: “all the angels bow down and worship you”
@@ -1725,7 +1725,7 @@ front:intro	k2y2				0	# Introduction to Nehemiah\n\n## Part 1: General Introduct
 13:4	k1d9		rc://*/ta/man/translate/figs-metaphor	בֵּית־אֱלֹהֵ֑י⁠נוּ	1	As often in this book, Nehemiah speaks of the temple here as the **house of God**, as if it were God’s dwelling place. Alternate translation: “the temple”
 13:5	xi14		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יַּ֨עַשׂ	1	In this context, the conjunction **and** indicates that the sentence it introduces explains the reason for what the previous sentence described, or what made it possible. Alternate translation: “and so” unless you used the word “since” to introduce the last phrase in [13:4](../13/04.md), in which case the connection would already be clear and you would not need to use any connecting phrase here.
 13:5	k1de			ל֜⁠וֹ	1	Verse [13:7](../13/07.md) indicates that **him** refers to Tobiah. If it would be helpful to your readers, you could say that explicitly here. Alternate translation: “he allowed Tobiah to move into a large room in the temple”
-13:5	v2in		rc://*/ta/man/translate/figs-explicit	וְ⁠שָׁ֣ם הָי֪וּ לְ⁠פָנִ֟ים נֹ֠תְנִים אֶת־הַ⁠מִּנְחָ֨ה	1	**They** means the Israelites, and **offerings**, if it is a general term (see next note), means the contributions that they gave to support the priests and Levites, as described in [12:44](../12/44.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “This was the room that the Israelites had previously been using to store the offerings they brought to the temple to support the priests and Levites”
+13:5	v2in		rc://*/ta/man/translate/figs-explicit	וְ⁠שָׁ֣ם הָי֪וּ לְ⁠פָנִ֟ים נֹ֠תְנִים אֶת־הַ⁠מִּנְחָ֨ה	1	**They** means the Israelites, and **offerings**, if it is a general term (See: next note), means the contributions that they gave to support the priests and Levites, as described in [12:44](../12/44.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “This was the room that the Israelites had previously been using to store the offerings they brought to the temple to support the priests and Levites”
 13:5	k1e3			הַ⁠מִּנְחָ֨ה	1	The word **offerings** could be referring generally to all of the contributions that the Israelites brought, which would then be listed in the rest of this verse, or it could be the first specific item on the list, the daily grain offering, as described in [10:33](../10/33.md). Alternate translation: “the offerings they brought” or “the daily grain offering”
 13:5	k1e5		rc://*/ta/man/translate/translate-unknown	הַ⁠לְּבוֹנָ֜ה	1	This term refers to a mixture of fragrant spices that was burned to produce smoke that had a pleasant smell. The law specified a special blend of spices that it said could only be used in the temple by the priests. Alternate translation: “the sacred incense”
 13:5	k1e7		rc://*/ta/man/translate/figs-synecdoche	וְ⁠הַ⁠כֵּלִ֗ים	1	As in [10:39](../10/39.md), here Nehemiah uses one type of equipment that the storerooms would hold, **vessels** or “jars” or “containers,” to refer to all the different types of equipment that the priests and Levites would have used in the temple. Alternate translation: “the temple equipment”

tn_OBA.tsv

@@ -91,7 +91,7 @@ front:intro	jrz8				0	# Introduction to Obadiah\n\n## Part 1: General Introducti
 1:12	f7lt		rc://*/ta/man/translate/figs-gendernotations	לִ⁠בְנֵֽי־יְהוּדָ֖ה	1	Here, the word **sons** does not refer only to men. It refers to all of the descendants of Jacob’s son Judah, and more broadly to all of the Israelites from a number of the different tribes of Israel who had come to live in the kingdom of Judah at this time. Alternate translation: “over the Israelites”
 1:12	lxg7		rc://*/ta/man/translate/figs-idiom	וְ⁠אַל־תַּגְדֵּ֥ל פִּ֖י⁠ךָ	1	This is an idiom for bragging or mocking. In this context of observing someone else’s misfortune, mocking makes better sense. Alternate translation: “You should not have mocked them”
 1:13	dwn2		rc://*/ta/man/translate/figs-parallelism	בְּ⁠י֣וֹם אֵידָ֔⁠ם & בְּ⁠י֣וֹם אֵיד֑⁠וֹ & בְּ⁠י֥וֹם אֵידֽ⁠וֹ	1	In this poetic style, the same phrase is used at the end of each line to emphasize how terrible the **calamity** was. If this style does not work in your language to communicate an increased emphasis, then you could combine the three occurrences into one and communicate that this was a very bad thing in another way, as in the UST.
-1:13	wg54		rc://*/ta/man/translate/figs-personification	אֵידָ֔⁠ם & אֵיד֑⁠וֹ & אֵידֽ⁠וֹ	1	In the first line of this verse, **their** refers to **my people**. In the second and third lines, God’s people are once again pictured as their ancestor Jacob, and so the singular pronoun **his** is used (see [1:10](../01/10.md)). If this change is confusing in your language, you could avoid the personification and refer to the people with plural pronouns in all three lines.
+1:13	wg54		rc://*/ta/man/translate/figs-personification	אֵידָ֔⁠ם & אֵיד֑⁠וֹ & אֵידֽ⁠וֹ	1	In the first line of this verse, **their** refers to **my people**. In the second and third lines, God’s people are once again pictured as their ancestor Jacob, and so the singular pronoun **his** is used (See: [1:10](../01/10.md)). If this change is confusing in your language, you could avoid the personification and refer to the people with plural pronouns in all three lines.
 1:13	f9q3		rc://*/ta/man/translate/figs-exclamations	גַם־אַתָּ֛ה	1	Yahweh is accusing the people of Edom directly, and he adds this exclamation to emphasize this. This exclamation expresses anger, demands their attention, and also may be a warning that they cannot claim to be innocent. If it is confusing to have this in the middle of another sentence, you could make this a separate sentence ending in an exclamation mark, either before or after the current sentence. Alternate translation: “I am talking to you”
 1:13	crs5		rc://*/ta/man/translate/figs-idiom	אַל־תֵּ֧רֶא	1	In this context, **looked on** is an idiom for “enjoyed looking at.” See how you translated this in [1:12](../01/12.md). Alternate translation: “you should not have gloated”
 1:13	jz38		rc://*/ta/man/translate/figs-you	וְ⁠אַל־תִּשְׁלַ֥חְנָה בְ⁠חֵיל֖⁠וֹ	1	Here, the word translated as **you** is feminine and plural. In the rest of Obadiah, it is masculine and singular. It may be that God is addressing the women specifically here in case they thought that they were not also guilty. So use a feminine plural form here, or mark this in some other way so that it means “you women.”

tn_PHP.tsv

@@ -10,7 +10,7 @@ front:intro	pv9j				0	# Introduction to Philippians\n\n## Part 1: General Introd
 1:3	w8dz		rc://*/ta/man/translate/figs-yousingular	ὑμῶν	1	See how you translated the word **you** in [1:2](../01/02.md). In this letter, every use of the words **you** and **your** is plural and refers to the Philippian believers, except for one use in [4:3](../04/03.md), which has a note to discuss it.
 1:5	bca2			ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον, ἀπὸ τῆς πρώτης ἡμέρας ἄχρι τοῦ νῦν	1	Here, **because** could refer to: (1) the reason that Paul gives thanks to God. Alternate translation: “I give thanks to God because of your partnership in the gospel from the first day until now” (2) the reason for Paul’s joy.
 1:5	fdqe		rc://*/ta/man/translate/figs-yousingular	ὑμῶν	1	Here, the word **your** is plural and refers to the Philippian Christians. In this letter, with one exception, the words “you” and “your” are always plural and always refer to the Philippian Christians. If your language uses different forms to show when “you” and “your” refer to one person and when they refer to more than one person, use the plural form that would be appropriate in your language in this occurrence and all other occurrences of “you” and “your” in this letter, except for in [4:3](../04/03.md). A note will discuss the one exception in [4:3](../04/03.md).
-1:5	yi9l		rc://*/ta/man/translate/figs-explicit	τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον	1	Here, **your fellowship in the gospel** refers to the Philippians’ partnering with Paul in the various things involved in spreading the gospel. This includes gifts of money that they sent to Paul (see [4:15–18](../04/15.md)). If it would be clearer in your language, you could state this more explicitly. Alternate translation: “your participation with me in advancing the gospel” or “your partnership with me in working to spread the good news about Jesus”
+1:5	yi9l		rc://*/ta/man/translate/figs-explicit	τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον	1	Here, **your fellowship in the gospel** refers to the Philippians’ partnering with Paul in the various things involved in spreading the gospel. This includes gifts of money that they sent to Paul (See: [4:15–18](../04/15.md)). If it would be clearer in your language, you could state this more explicitly. Alternate translation: “your participation with me in advancing the gospel” or “your partnership with me in working to spread the good news about Jesus”
 1:5	vi1r		rc://*/ta/man/translate/figs-explicit	ἀπὸ τῆς πρώτης ἡμέρας	1	The phrase **from the first day** refers to the time at which the Philippian believers first believed the gospel that Paul preached to them. This may also have been the first day that Paul preached in Philippi. Alternate translation: “from the time you first heard and believed the gospel that I preached”
 1:5	d8hi		rc://*/ta/man/translate/figs-explicit	ἄχρι τοῦ νῦν	1	The phrase **until now** does not mean that the Philippian believers have now stopped partnering with Paul. Rather, it means that they are still partnering with Paul. Alternate translation: “that we are still sharing now”
 1:6	s1l8		rc://*/ta/man/translate/figs-explicit	πεποιθὼς αὐτὸ τοῦτο	1	The phrase **having been persuaded** indicates a reason that Paul thanks God. If it would be clearer in your language, you could state that explicitly. Alternate translation: “I thank God because I am confident of this very thing”

tn_ROM.tsv

@@ -627,7 +627,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:3	az65		rc://*/ta/man/translate/writing-pronouns	ἐλογίσθη	1	The pronoun **it** refers to Abraham’s faith, which was implied by the statement that **Abraham believed God**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “his faith was credited” or “his trust in God was credited”
 4:3	qked		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in a different way. Alternate translation: “being righteous” or “being right with God”
 4:4	ihul		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	**Now** here indicates that what follows in verses 4–5 is an explanation of the scripture quotation in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “In fact,” or “Certainly,”
-4:4	oojx		rc://*/ta/man/translate/figs-extrainfo	τῷ & ἐργαζομένῳ	1	Here, **the one who works** refers to a hypothetical person who obeys the laws God gave through Moses and is “made righteous by works” (see [4:2](../04/02.md)). However, since the meaning of verses 4–5 is given in the next verse, you do not need to explain its meaning further here.
+4:4	oojx		rc://*/ta/man/translate/figs-extrainfo	τῷ & ἐργαζομένῳ	1	Here, **the one who works** refers to a hypothetical person who obeys the laws God gave through Moses and is “made righteous by works” (See: [4:2](../04/02.md)). However, since the meaning of verses 4–5 is given in the next verse, you do not need to explain its meaning further here.
 4:4	dsl8		rc://*/ta/man/translate/figs-activepassive	ὁ μισθὸς οὐ λογίζεται κατὰ χάριν	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he does not consider his wage as grace” or “he does not regard his pay as grace”
 4:4	xo4x			κατὰ χάριν & κατὰ ὀφείλημα	1	Alternate translation: “as a matter of grace … as a matter of obligation” or “as a gift … as an obligation”
 4:4	ossx		rc://*/ta/man/translate/figs-abstractnouns	κατὰ χάριν & κατὰ ὀφείλημα	1	If your language does not use abstract nouns for the ideas of **grace** and **obligation**, you could express the same ideas with different forms. Alternate translation: “as what is gracious … as what is owed” or “as something gifted … as something owed”
@@ -1117,7 +1117,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:1	guk4		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the term **brothers** is masculine, Paul is using the word here to refer to both male and female Jewish believers in Christ. Alternate translation: “my fellow Jewish Christians”
 7:1	s4su			(γινώσκουσιν γὰρ νόμον λαλῶ)	1	Here Paul interrupts himself in order to clarify that he is specifically directing this part of the letter to the Jewish believers in the church at Rome. If this would be confusing in your language, you could add parentheses, as done in the ULT, or use a natural way in your language to indicate this.
 7:1	j67x		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **for** indicates that what follows this word explains what came before it. Here, it explains the reason why Paul expects these **brothers** to understand what he is saying. Use a natural way in your language for indicating a reason. Alternate translation: “I know you should understand this because”
-7:1	ajk4		rc://*/ta/man/translate/writing-pronouns	λαλῶ	1	The pronoun **I** here and throughout this chapter refers to Paul (see [6:19](../06/19.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, am speaking”
+7:1	ajk4		rc://*/ta/man/translate/writing-pronouns	λαλῶ	1	The pronoun **I** here and throughout this chapter refers to Paul (See: [6:19](../06/19.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, am speaking”
 7:1	k3h5		rc://*/ta/man/translate/grammar-collectivenouns	νόμον & ὁ νόμος	1	For every occurrence of **the law** in [7:1–20](../07/01.md), translate the phrase in the same way you translated it in [2:12](../02/12.md).
 7:1	okz5		rc://*/ta/man/translate/figs-personification	ὁ νόμος κυριεύει τοῦ ἀνθρώπου	1	Here Paul speaks of **the law** as if it were a king. Paul means that, like a king, **the law** must be obeyed by those who are obligated to do so. If it would be helpful in your language, you could express the meaning plainly or with a simile. Alternate translation: “like a king, the law must be obeyed by every Jewish person”
 7:1	r9fl		rc://*/ta/man/translate/figs-gendernotations	τοῦ ἀνθρώπου & ζῇ	1	Although **the man** and **he** are masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “of a person … that person lives”
@@ -1419,7 +1419,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:17	ggl6		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Paul uses **so that** here to state the goal for which Christians **suffer together with** Christ. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that”
 8:17	j6ia		rc://*/ta/man/translate/figs-activepassive	καὶ συνδοξασθῶμεν	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God may also glorify us together with him”
 8:18	i5nu		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it indicates that what follows in [8:18–25](../08/18.md) gives further information about what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,”
-8:18	f3sv		rc://*/ta/man/translate/writing-pronouns	λογίζομαι	1	The pronoun **I** here refers to Paul (see [7:1](../07/01.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, consider”
+8:18	f3sv		rc://*/ta/man/translate/writing-pronouns	λογίζομαι	1	The pronoun **I** here refers to Paul (See: [7:1](../07/01.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, consider”
 8:18	b3b1		rc://*/ta/man/translate/figs-activepassive	λογίζομαι & ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ, πρὸς	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I cannot compare the sufferings of this present time with”
 8:18	oj49		rc://*/ta/man/translate/figs-abstractnouns	τὰ παθήματα τοῦ νῦν καιροῦ & τὴν & δόξαν	1	If your language does not use abstract nouns for the ideas of **sufferings** and **glory**, you could express the same ideas in another way. Alternate translation: “the things that make us suffer in this present time … the glorious situation”
 8:18	jjb8		rc://*/ta/man/translate/figs-activepassive	μέλλουσαν & ἀποκαλυφθῆναι	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that God will make known”