diff --git a/en_tn_48-2CO.tsv b/en_tn_48-2CO.tsv
index 125db99ef6..2ca4369a34 100644
--- a/en_tn_48-2CO.tsv
+++ b/en_tn_48-2CO.tsv
@@ -236,8 +236,8 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 2CO	3	6	t785	figs-exclusive	ἡμᾶς διακόνους	1		
 2CO	3	6	r5ea	figs-possession	διακόνους καινῆς διαθήκης	1		
 2CO	3	6	j8rd	figs-infostructure	οὐ γράμματος, ἀλλὰ Πνεύματος	1		
-2CO	3	6	dp6i	figs-metonymy	γράμματος…τὸ…γράμμα	1	a new covenant, not of the letter	Here the word **letter** means letters of the alphabet and refers to words that people write down. Alternate translation: “a covenant not based on commands that men have written” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-2CO	3	6	bdrz	figs-possession	γράμματος, ἀλλὰ Πνεύματος	1		
+2CO	3	6	dp6i	figs-metonymy	γράμματος…τὸ…γράμμα	1	a new covenant, not of the letter	Here, the word **letter** refers generally to a message written in “letters.” More specifically, Paul uses the word **letter** to refer to the old covenant, which was written down only and could not change people like the **Spirit** can. If it would be helpful in your language, you could refer to a message written in “letters”. Alternate translation: “in written form … what was written” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
+2CO	3	6	bdrz	figs-possession	γράμματος, ἀλλὰ Πνεύματος	1		Here, Paul uses the possessive form to describe a **covenant** that is given or mediated by the **Spirit**, not by **letter**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “in letter but by the Spirit” or “mediated by letter but by the Spirit” (See: [[rc://en/ta/man/translate/figs-possession]])
 2CO	3	6	tc4u	figs-explicit	Πνεύματος…τὸ δὲ Πνεῦμα	1	but of the Spirit	
 2CO	3	6	q4at	figs-personification	τὸ…γράμμα ἀποκτέννει	1	the letter kills	Paul speaks of the Old Testament law as a person who **kills**. (See: [[rc://en/ta/man/translate/figs-personification]])
 2CO	3	7	lyf7			0	Connecting Statement:	Paul contrasts the fading glory of the old covenant with the superiority and freedom of the new covenant. He contrasts the veil of Moses with the clarity of present revelation. The time of Moses was a less clear picture of what is now revealed.