diff --git a/en_tn_46-ROM.tsv b/en_tn_46-ROM.tsv
index d1281534e2..2cc08ef04c 100644
--- a/en_tn_46-ROM.tsv
+++ b/en_tn_46-ROM.tsv
@@ -611,8 +611,9 @@ ROM	3	30	dech	figs-ellipsis	εἷς ὁ Θεός	1		A word is left out here in t
 ROM	3	30	rjxp	figs-parallelism	ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως	1		These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that **God** shows no partiality in making people from any nation right with himself **from faith**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation:  “who makes both Jews and non-Jews right with himself by continuing to trust in him” or “who makes all types of people right with himself from continually trusting in him” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 ROM	3	30	gk5d	figs-metonymy	περιτομὴν…ἀκροβυστίαν	1	he will justify the circumcision by faith, and the uncircumcision through faith	Paul is figuratively describing the Jews by association with **circumcision**, and the Gentiles by association with **uncircumcision**. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “the Jews … the Gentiles” or “the Jewish people … the non-Jews” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 ROM	3	30	s9i4	figs-possession	ἐκ πίστεως…διὰ τῆς πίστεως	1		Paul is using the possessive form to describe **faith**(See how you translated this phrase in [3:26](../03/26.md)). Use a natural way in your language to express this idea. Here, **faith** could refer to: (1) A person who trusts in God. Alternate translation: “from trusting in God … through trusting in God” (2) God’s faithfulness. Alternate translation: “because he is faithful … through his faithfulness” or “from his faithfulness … through the same faithfulness” (See: [[rc://en/ta/man/translate/figs-possession]])
-ROM	3	31	y6qx	grammar-connect-logic-result	οὖν καταργοῦμεν	1	we uphold the law	Here, **then** indicates result. If it would be more natural in your language, you could place **then** at the beginning of the sentence to emphasize the idea of result or make the sentence into an emphatic statement like the UST. Alternate translation: “So then, do we nullify” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 ROM	3	31	nzr7	figs-exclusive	καταργοῦμεν	1	we uphold	Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “Do we believing Jews then nullify” or “Do we believing Jews then abolish”  (See: [[rc://en/ta/man/translate/figs-exclusive]])
+ROM	3	31	y6qx	grammar-connect-logic-result	οὖν καταργοῦμεν	1	we uphold the law	Here, **then** indicates result. If it would be more natural in your language, you could place **then** at the beginning of the sentence to emphasize the idea of result or make the sentence into an emphatic statement like the UST. Alternate translation: “So then, do we nullify” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
+ROM	3	31	aj6s	figs-possession	διὰ τῆς πίστεως	1		See how you translated this phrase in [3:30](../03/31.md). (See: [[rc://en/ta/man/translate/figs-possession]])\n
 ROM	4	intro	f9jc			0		# Romans 4 General Notes<br><br>## Structure and formatting<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 7-8 of this chapter, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### The purpose of the law of Moses<br><br>Paul builds upon material from chapter 3. He explains how Abraham, the father of Israel, was justified. Even Abraham could not be justified by what he did. Obeying the law of Moses does not make a person right with God. Obeying God’s commands is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/faith]])<br><br>### Circumcision<br><br>Circumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, no person was justified only by being circumcised. (See: [[rc://en/tw/dict/bible/kt/circumcise]] and [[rc://en/tw/dict/bible/kt/covenant]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>Paul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]])
 ROM	4	1	gw29			0	Connecting Statement:	Paul confirms that even in the past believers were made right with God by faith and not by the law.
 ROM	4	1	gwp3	figs-rquestion	τί οὖν ἐροῦμεν, εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα?	1	What then will we say that Abraham, our forefather according to the flesh, found?	Paul uses the question to catch the attention of the reader and to start talking about something new. Alternate translation: “This is what Abraham our physical ancestor found” (See: [[rc://en/ta/man/translate/figs-rquestion]])