diff --git a/en_tn_02-EXO.tsv b/en_tn_02-EXO.tsv
index ca2ef5c27e..da07d8a047 100644
--- a/en_tn_02-EXO.tsv
+++ b/en_tn_02-EXO.tsv
@@ -417,7 +417,7 @@ EXO	5	8	ro25	translate-unknown	הַ⁠לְּבֵנִ֜ים	1		**Bricks** are blo
 EXO	5	8	dlzx	figs-idiom	תְּמ֤וֹל שִׁלְשֹׁם֙	1		This is a Hebrew idiom meaning “in the past.” See how you translated this in [5:7](../05/07md) Alternative translation: “before” or “previously” (See: [[rc://en/ta/man/translate/figs-idiom]])
 EXO	5	9	xca1	figs-idiom	וְ⁠אַל־יִשְׁע֖וּ בְּ⁠דִבְרֵי־שָֽׁקֶר	1		Here words are spoken of as if they could be looked upon. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternative translation: “and not listen to words that are lies” (See: [[rc://en/ta/man/translate/figs-idiom]])
 EXO	5	10	ozzn	writing-newevent	וַ⁠יֵּ֨צְא֜וּ	1		This begins a new scene, which may need to be marked in a certain way in your language. (See: [[rc://en/ta/man/translate/writing-newevent]])
-EXO	5	10	x4bi		נֹגְשֵׂ֤י	1	taskmasters	**Taskmasters** were Egyptians whose job was to force the Israelites to do hard work. See how you translated this in [5:6](../05/6.md).
+EXO	5	10	x4bi		נֹגְשֵׂ֤י	1	taskmasters	**Taskmasters** were Egyptians whose job was to force the Israelites to do hard work. See how you translated this in [5:6](../05/06.md).
 EXO	5	10	zvxx		כֹּ֚ה אָמַ֣ר פַּרְעֹ֔ה	1		This is the same quotation introduction as is used when Yahweh gives a direct command. See [4:intro](../04/intro.md) for more information.
 EXO	5	10	c12s	figs-quotations	וַ⁠יֹּאמְר֥וּ אֶל־הָ⁠עָ֖ם לֵ⁠אמֹ֑ר כֹּ֚ה אָמַ֣ר פַּרְעֹ֔ה	1		It might be helpful in some languages to translate **thus says Pharaoh** as an indirect quote so that his conveyed command is not a quote within a quote. Alternate translation: “and told the people that Pharaoh says” (See: [[rc://en/ta/man/translate/figs-quotations]])
 EXO	5	10	mkom	figs-quotesinquotes	אֵינֶ֛⁠נִּי	1		This is the beginning of a second-level quotation that continues until the end of verse 11. It may be helpful to your readers to indicate this with an opening second-level quotation mark or with whatever other punctuation or convention your language uses to indicate the start of a quotation within a quotation. However, you could also translate this as an indirect quote. See UST. (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
diff --git a/en_tn_04-NUM.tsv b/en_tn_04-NUM.tsv
index 70fc1e0964..d9760dc59a 100644
--- a/en_tn_04-NUM.tsv
+++ b/en_tn_04-NUM.tsv
@@ -545,7 +545,7 @@ NUM	7	77	h23u			0	that were a year old	Alternate translation: “that were each
 NUM	7	77	ql5z	translate-names		0	This was the sacrifice of Pagiel son of Okran	“Pagiel” and “Okran” were names of men. See how you translated their names in [Numbers 1:13](../01/13.md). (See: [[rc://en/ta/man/translate/translate-names]])
 NUM	7	78	ki2v	translate-ordinal		0	the twelfth day	Alternate translation: “day 12” or “day number 12” (See: [[rc://en/ta/man/translate/translate-ordinal]])
 NUM	7	78	ge9i			0	Ahira son of Enan	See how you translated this man’s name in [Numbers 1:15](../01/15.md).
-NUM	7	79	hn31	translate-bweight	 וּ⁠מֵאָה֮ מִשְׁקָלָ⁠הּ֒	1	its weight was 130	See how you translated **its weight was 130** in [7:13](../07/13.md). (See: [[rc://en/ta/man/translate/translate-bweight]])
+NUM	7	79	hn31	translate-bweight	וּ⁠מֵאָה֮ מִשְׁקָלָ⁠הּ֒	1	its weight was 130	See how you translated **its weight was 130** in [7:13](../07/13.md). (See: [[rc://en/ta/man/translate/translate-bweight]])
 NUM	7	79	k7zr	translate-bweight	שִׁבְעִ֥ים שֶׁ֖קֶל	1	70 shekels	See how you translated **70 shekels** in [7:13](../07/13.md). (See: [[rc://en/ta/man/translate/translate-bweight]])
 NUM	7	79	dle1	translate-bweight		0	by the standard weight of the sanctuary shekel	There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13](../07/13.md). Alternate translation: “measured by the standard weights used in the sanctuary” (See: [[rc://en/ta/man/translate/translate-bweight]])
 NUM	7	79	bkj8	figs-activepassive		0	fine flour mixed with oil	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: “fine flour that he had mixed with oil” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -962,7 +962,7 @@ NUM	16	28	wbf7			0	By this you will know	Here “this” refers to what Moses wi
 NUM	16	30	ntr5	figs-simile		0	the earth opens its mouth and swallows them	Moses speaks as if the earth were alive and the opening in the ground into which these people would fall were a large mouth that would eat them. Alternate translation: “and they fall into it and are buried underneath the ground” (See: [[rc://en/ta/man/translate/figs-simile]])
 NUM	16	32	f596	figs-metaphor		0	The earth opened its mouth and swallowed them	Moses speaks of the earth as if it were alive, and the hole that the people fell into as if it were the earth’s mouth. Alternate translation: “The earth opened up like a large mouth, and they fell into it and were buried in it” or “There was a giant hole in the ground, and they fell into it and were buried in it” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 NUM	16	33	ruw6			0	went down alive into Sheol	A similar phrase occurs in [Numbers 16:30](../16/30.md). See how you translated it there.
-NUM	16	34	ti29			0	They exclaimed	“They” refers to “All Israel.”
+NUM	16	34	ti29			0	They exclaimed	Alternate translation: “They” refers to “All Israel.”
 NUM	16	34	ap66	figs-metaphor		0	The earth may swallow us up also	The people speak of the earth as if it were alive. Alternate translation: “The earth might open up and we too will fall into it” or “If the earth opens up again, we too will fall into it and be buried” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 NUM	16	35	hv92	figs-metaphor		0	fire flashed out from Yahweh and devoured the 250 men	Being destroyed by fire is spoken of as if they were eaten by the fire. Alternate translation: “fire flashed out from Yahweh and destroyed the 250 men” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 NUM	16	35	m6g1	translate-numbers		0	250 men	Alternate translation: “two hundred and fifty men” (See: [[rc://en/ta/man/translate/translate-numbers]])
@@ -1304,8 +1304,8 @@ NUM	24	6	aw4k	figs-simile		0	like cedars beside the waters	Cedar trees were the
 NUM	24	7	fl12	figs-metonymy		0	Water flows … well-watered	Abundant water is associated with God’s blessing on the crops of the land. Alternate translation: “God will bless Israel with plenty of water for their crops” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 NUM	24	7	a4i7	figs-metonymy		0	their seed is well-watered	Well-watered seed refers to God’s blessing on his people so that they will have abundant crops. Alternate translation: “they will have plenty of water for their seed to grow healthy crops” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 NUM	24	7	zlh1	figs-parallelism		0	Their king is to be higher … their kingdom will be honored	These two phrases have similar meaning, emphasizing how much God will bless them compared to other nations. (See: [[rc://en/ta/man/translate/figs-parallelism]])
-NUM	24	7	h0mq	figs-metonymy	 וְ⁠יָרֹ֤ם מֵֽ⁠אֲגַג֙ מַלְכּ֔⁠וֹ	1	And his king will be higher than Agag	Here **higher** refers to having greater honor and power. This means the future king of Israel will have more honor and will be more powerful than **Agag**. (See: [[rc://en/ta/man/translate/figs-metonymy]])
-NUM	24	7	ftd7	translate-names	 וְ⁠יָרֹ֤ם מֵֽ⁠אֲגַג֙ מַלְכּ֔⁠וֹ	1	And his king will be higher than Agag	**Agag** was king of the Amalekites. (See: [[rc://en/ta/man/translate/translate-names]])
+NUM	24	7	h0mq	figs-metonymy	וְ⁠יָרֹ֤ם מֵֽ⁠אֲגַג֙ מַלְכּ֔⁠וֹ	1	And his king will be higher than Agag	Here **higher** refers to having greater honor and power. This means the future king of Israel will have more honor and will be more powerful than **Agag**. (See: [[rc://en/ta/man/translate/figs-metonymy]])
+NUM	24	7	ftd7	translate-names	וְ⁠יָרֹ֤ם מֵֽ⁠אֲגַג֙ מַלְכּ֔⁠וֹ	1	And his king will be higher than Agag	**Agag** was king of the Amalekites. (See: [[rc://en/ta/man/translate/translate-names]])
 NUM	24	7	b156	figs-activepassive		0	their kingdom will be honored	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: “other people will give honor to their kingdom” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 NUM	24	8	x28i			0	God brings him	Alternate translation: “God brings the Israelites”
 NUM	24	8	n9ze	figs-simile		0	with strength like a wild ox	This simile emphasizes that the Israelites have great strength. (See: [[rc://en/ta/man/translate/figs-simile]])
diff --git a/en_tn_42-MRK.tsv b/en_tn_42-MRK.tsv
index 887fd8d713..3a6fb1627a 100644
--- a/en_tn_42-MRK.tsv
+++ b/en_tn_42-MRK.tsv
@@ -555,7 +555,7 @@ MRK	9	14	n8fd		ἐλθόντες πρὸς τοὺς μαθητὰς	1	having co
 MRK	9	14	qsp3	writing-pronouns	αὐτοὺς…αὐτούς	1		Here, both occurrences of the pronoun **them** refer to the other disciples of Jesus who had not went up on the mountain with Jesus, Peter, James, and John. (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	9	15	qhc3	writing-pronouns	αὐτὸν…προστρέχοντες…αὐτόν	1		All three occurrences of the pronoun **him** in this verse refer to Jesus. If it would be helpful in your language, you could clarify this in your translation in a way that would be natural in your language. (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	9	16	w679	writing-pronouns	καὶ ἐπηρώτησεν αὐτούς	1		Here, the first occurrence of the pronoun **them** could refer to: (1) the disciples of Jesus who had not gone up on the mountain. Alternate translation: “And Jesus asked his disciples” (2) the people in the crowd. Alternate translation: “And Jesus asked the people in the crowd” (3) the scribes. Alternate translation: “And Jesus asked the scribes” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-MRK	9	17	a2j6		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../4/38.md).
+MRK	9	17	a2j6		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../04/38.md).
 MRK	9	17	eluu		πνεῦμα	1		See how you translated the word **spirit** in [Mark 1:23](../mrk/01/23.md).
 MRK	9	18	h98h		ξηραίνεται	1	he becomes rigid	Alternate translation: “his body becomes rigid”
 MRK	9	18	zre6	figs-explicit	οὐκ ἴσχυσαν	1	they could not	The phrase **they were not strong enough** refers to the disciples not being able to drive the spirit out of the boy. If it would be helpful in your language, you could say that explicitly. Alternate translation: “they could not drive it out of him” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -602,7 +602,7 @@ MRK	9	31	s1n2	figs-activepassive	ἀποκτανθεὶς, μετὰ τρεῖς
 MRK	9	33	xv94	figs-go	ἦλθον εἰς Καφαρναούμ	1	Connecting Statement:	Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “they went to Capernaum” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	9	33	l2kj	figs-go	ἐν τῇ οἰκίᾳ γενόμενος	1		Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “having gone into the house” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	9	34	gdg3	figs-explicit	τίς μείζων	1	about who was the greatest	Here, **greatest** refers to who was the **greatest** among the disciples. If it would be helpful in your language, you could say that explicitly. Alternate translation: “who was the greatest among them” (See: [[rc://en/ta/man/translate/figs-explicit]])
-MRK	9	35	z754	figs-nominaladj	τοὺς δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../3/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+MRK	9	35	z754	figs-nominaladj	τοὺς δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../03/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 MRK	9	35	fkf6	figs-declarative	ἔσται πάντων ἔσχατος καὶ πάντων διάκονος	1		Jesus is using a future statement to give an instruction. If it would be helpful in your language, you can use a more natural form for instruction. Alternate translation: “he must act as if he is the least important, and he must serve everyone” (See: [[rc://en/ta/man/translate/figs-declarative]])
 MRK	9	35	jzl5	figs-metaphor	εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος	1	If anyone wants to be first, he will be last of all	Being **first** refers to people who are esteemed by others because of their social position, wealth, and privileges. Being **last** refers to people who are not esteemed by others, because they lack social position, wealth, and privileges. Jesus speaks of being the “most important” as being **first** and of being the “least important” as being **last**. If it would help your readers to understand what it means to be **first** and **last** in this context, you could use an equivalent metaphor from your culture. Alternately, you could express the meaning using plain language, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-metaphor]])
 MRK	9	35	ioiu	figs-nominaladj	εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος	1		Jesus is using the adjective **first** as a noun in order to describe a type of person. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “If anyone wants to be most important in God’s sight, he should act as if he is the least important in God’s sight” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
@@ -666,7 +666,7 @@ MRK	10	5	xqzb	figs-idiom	τὴν σκληροκαρδίαν ὑμῶν	1	your ha
 MRK	10	6	m6lj	figs-nominaladj	ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς	1	He made them	Here, the adjectives **male** and **female** are being used as nouns in order to describe two groups of people, men and women. Your language may use adjectives in the same way. If not, you could translate these in another way. Alternate translation: “God made people to be men and women” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 MRK	10	6	jz57	figs-quotesinquotes	ἀπὸ δὲ ἀρχῆς κτίσεως, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς	1		Beginning in the previous verse, Jesus begins directly addressing the Pharisees with the words “Because of your hardness of heart.” Here and in the next two verses, he continues to address the Pharisees. In this verse, Jesus begins quoting two Old Testament scripture passages, [Genesis 1:27](../gen/01/27.md) and [Genesis 2:24](../gen/02/24.md) which he concludes at the end of [Mark 10:8](../mrk/10/08.md). Jesus’ entire address is enclosed with double quotation marks. His quotation of the Old Testament is enclosed with single quotation marks, because it is a quote within a quote. If it would be helpful in your language, you could translate Jesus’ direct quotation as an indirect quotation. Alternate translation: “But from the beginning of creation, the Scriptures tell us that God made people male and female” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 MRK	10	7	lfzd	grammar-collectivenouns	καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα	1		Here, the word **man** is a singular noun that refers to a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “men will leave their fathers and mothers” or “men will leave their parents” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
-MRK	10	8	rd63		καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; ὥστε οὐκέτι εἰσὶν δύο, ἀλλὰ μία σάρξ	1	and the two will become one flesh	In this verse Jesus finishes his quotation of [Genesis 1:27](../gen/01/27.md) and [Genesis 2:24](../gen/02/24.md). Jesus began quoting Genesis in the second half of [Mark 10:6](../mrk/10/6.md).
+MRK	10	8	rd63		καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; ὥστε οὐκέτι εἰσὶν δύο, ἀλλὰ μία σάρξ	1	and the two will become one flesh	In this verse Jesus finishes his quotation of [Genesis 1:27](../gen/01/27.md) and [Genesis 2:24](../gen/02/24.md). Jesus began quoting Genesis in the second half of [Mark 10:6](../mrk/10/06.md).
 MRK	10	8	p7yc	figs-metaphor	οὐκέτι εἰσὶν δύο, ἀλλὰ μία σάρξ	1	they are no longer two, but one flesh	A husband and wife **no longer** being **two** but instead being **one flesh** is metaphor illustrating the husband and wife’s close union as a couple. If it would be helpful in your language, you could use an equivalent metaphor from your culture or clarify this using plain language. Alternate translation: “the two people are like one person” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 MRK	10	9	ty4e	figs-explicit	ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω	1	Therefore what God joined together, let man not separate	The phrase **what God joined together** refers to any married couple. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Therefore, since God has joined together husband and wife, let no one separate them” or “Therefore, since God has joined together husband and wife, let no one tear them apart” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	10	9	pty4	figs-gendernotations	ἄνθρωπος μὴ χωριζέτω	1		Here, although the term **man** is masculine, it is used in a generic sense to refer to any person, male or female. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “should not be separated by any person” or “let people not separate” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
@@ -683,13 +683,13 @@ MRK	10	15	a1e7	figs-simile	ὡς παιδίον	1	as a little child	The point of
 MRK	10	15	q3ck	figs-explicit	οὐ μὴ εἰσέλθῃ εἰς αὐτήν	1	may certainly not enter into it	Here, the word **it** refers to the kingdom of God. If it would be helpful in your language, you could say that explicitly. Alternate translation: “will certainly not enter the kingdom of God” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	10	16	jq4f		ἐναγκαλισάμενος αὐτὰ	1	having taken them into his arms	Alternate translation: “embracing the children in his arms”
 MRK	10	17	fpp6	figs-metaphor	ἵνα ζωὴν αἰώνιον κληρονομήσω	1	in order that I might inherit everlasting life	Here, the word **inherit** means “be given” or “receive” and is being used to mean “receive eternal life” or “be given eternal life.” If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “in order to receive eternal life” or “in order to obtain eternal life” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-MRK	10	17	d0iy		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../4/38.md).
+MRK	10	17	d0iy		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../04/38.md).
 MRK	10	17	h45i	figs-abstractnouns	ζωὴν	1		If your language does not use an abstract noun for the idea of **life**, you can express the idea behind **life** by using a verbal form like “live,” as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 MRK	10	18	lw1f	figs-rquestion	τί με λέγεις ἀγαθόν?	1	Why are you calling me good?	Jesus’ statement “Why are you calling me good?” is a rhetorical question which Jesus is using in order to make a point and not to obtain information. If you would not use a rhetorical question to make a point in your language, you could translate Jesus’ words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You do not understand what you are saying when you call me good!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 MRK	10	18	gyod	figs-explicit	τί με λέγεις ἀγαθόν? οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός	1		By saying, **Why are you calling me good? No one is good except God alone**, Jesus is correcting the man’s misunderstanding regarding eternal life and about what it takes to please God. In the previous verse, the man called Jesus “Good Teacher,” thinking that Jesus was a good man but not knowing that Jesus was God. In this verse, Jesus redirects the man’s focus away from people and towards God. As evidenced by the man’s question to Jesus in the previous verse, the man thinks that in order to merit God’s approval and “inherit eternal life,” a person simply needs to know the right things and do them. Jesus’ words in this verse are meant to correct the man’s thinking and show the man that only God is fully good and that to please God, a person must focus on God and put their trust in God. If it would be helpful in your language, you could indicate that explicitly. (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	10	19	qs3e	figs-quotesinquotes	τὰς ἐντολὰς οἶδας: μὴ φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα	1		In the previous verse Jesus begins directly addressing the man who came to him. This verse continues Jesus’ direct speech to the man. However, in this verse, beginning with the phrase **Do not kill**, Jesus begins quoting several Old Testament passages. If it would be helpful in your language, you could translate Jesus’ direct quotation of the Old Testament as an indirect quotation. Alternate translation: “You know that the Scriptures tell us that we should not kill, commit adultery, steal, testify falsely, or defraud others, and that each person must honor their father and mother” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 MRK	10	19	hj3v		μὴ ψευδομαρτυρήσῃς	1	do not testify falsely	Alternate translation: “do not testify falsely against anyone” or “do not lie about someone in court”
-MRK	10	20	bd3s		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../4/38.md).
+MRK	10	20	bd3s		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../04/38.md).
 MRK	10	21	syq1	figs-metaphor	ἕν σε ὑστερεῖ	1	One thing you are lacking	Here, **lack** is a metaphor for still needing to do something. If it would be helpful in your language to understand what it means to **lack** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “One thing you need to do” or “There is one thing you have not yet done” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 MRK	10	21	rd85	figs-explicit	δὸς τοῖς πτωχοῖς	1	give it to the poor	Here, the word **it** refers to the money the man would receive from selling his possessions. If it would be helpful in your language, you could say that explicitly, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	10	21	ux1l	figs-nominaladj	τοῖς πτωχοῖς	1	to the poor	Jesus is using the adjective **poor** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate the phrase **the poor** with a noun phrase. Alternate translation: “people who are poor” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
@@ -708,7 +708,7 @@ MRK	10	30	heb4		ἐν τῷ καιρῷ τούτῳ	1	in this time	Alternate tra
 MRK	10	31	y2lu	figs-nominaladj	πολλοὶ…ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι	1		Jesus is using the adjectives **first** and **last** as nouns in order to indicate groups of people. See how you translated the words **first** and **last** in [Mark 9:35](../mrk/09/35.md). Alternate translation: “many people who are now important will not be, and the people who are not now important, will be” (See: rc://en/ta/man/translate/figs-nominaladj)
 MRK	10	31	ym7t	figs-metaphor	ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι	1	who are first will be last, and the last first	Here, Jesus is using the words **first** and **last** metaphorically. See how you translated these words in [Mark 9:35](../mrk/09/35.md). (See: [[rc://en/ta/man/translate/figs-metaphor]])
 MRK	10	32	hq7y	figs-explicit	οἱ…ἀκολουθοῦντες	1	those who are following behind	Some people were walking **behind** Jesus and his 12 disciples. If it would be helpful in your language, you could say that explicitly. Alternate translation: “those people who were following behind them” (See: [[rc://en/ta/man/translate/figs-explicit]])
-MRK	10	32	k1nn	figs-nominaladj	τοὺς δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../3/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+MRK	10	32	k1nn	figs-nominaladj	τοὺς δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../03/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 MRK	10	33	pv4w	figs-exclamations	ἰδοὺ	1	Behold	**Behold** is an exclamation word which Jesus is using to draw attention to the words that he says next. Use an exclamation that is natural in your language for communicating this. “Pay attention to what I am about to tell you” (See: [[rc://en/ta/man/translate/figs-exclamations]])
 MRK	10	33	qkq9	figs-exclusive	ἀναβαίνομεν	1		When Jesus says **we**, he is speaking of himself and the 12 disciples, so **we** would be inclusive. Your language may require you to mark this form. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 MRK	10	33	s1hp	figs-123person	ὁ Υἱὸς τοῦ Ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ, καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν	1	the Son of Man will be delivered	In speaking of himself as **the Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the Son of Man, will be delivered to the chief priests and the scribes, and they will condemn me to death and deliver me to the Gentiles” (See: rc://en/ta/man/translate/figs-123person)
@@ -719,7 +719,7 @@ MRK	10	34	ccd3	figs-123person	αὐτῷ…αὐτῷ…αὐτὸν…ἀνασ
 MRK	10	34	t0lt	writing-pronouns	ἐμπαίξουσιν	1		The pronoun **they** refers to “the Gentiles” mentioned in the previous verse. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “the Gentiles will mock him” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	10	34	xv2g	figs-explicit	ἀναστήσεται	1	he will rise	The phrase **he will rise** refers to rising from the dead. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “he will rise from being dead” or “he will rise from his grave” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	10	35	li9k	figs-exclusive	θέλομεν…αἰτήσωμέν…ἡμῖν	1	we desire … for us … we may ask	Here, the pronouns **we** and **us** refer only to James and John, and so they would be exclusive. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]])
-MRK	10	35	ch2r		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../4/38.md).
+MRK	10	35	ch2r		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../04/38.md).
 MRK	10	36	he8f	writing-pronouns	αὐτοῖς	1		The pronoun **them** refers to James and John. Alternate translation: “to James and John” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	10	37	xwf8	writing-pronouns	οἱ δὲ εἶπαν αὐτῷ	1		The pronoun **they** refers to James and John. Alternate translation: “And James and John said to him” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	10	37	n1fv	figs-exclusive	δὸς ἡμῖν…καθίσωμεν	1		Here, the pronouns **us** and **we** refer only to James and John, so they would be exclusive. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]])
@@ -799,7 +799,7 @@ MRK	11	10	b1si		ὡσαννὰ ἐν τοῖς ὑψίστοις	1	Hosanna in th
 MRK	11	10	vqm2	figs-explicit	ἐν τοῖς ὑψίστοις	1	the highest	The phrase ** in the highest** is a way of referring to heaven, where God dwells. If it would be helpful in your language, you could use an equivalent expression from your culture or state this explicitly, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	11	11	h2du	figs-synecdoche	ἱερόν	1		Since only priests could enter the temple building, here the word **temple** means the temple courtyard. Mark is using the word for the entire building to refer to one part of it. If it would be helpful in your language, you could state this plainly, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 MRK	11	11	t5nv	figs-go	ἐξῆλθεν εἰς Βηθανίαν	1	he went out to Bethany with the Twelve	Your language may say “came” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “he came to Bethany” (See: [[rc://en/ta/man/translate/figs-go]])
-MRK	11	11	rvd7	figs-nominaladj	τῶν δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../3/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+MRK	11	11	rvd7	figs-nominaladj	τῶν δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../03/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 MRK	11	12	zr8n	figs-go	ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας	1	when they had returned from Bethany	Your language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “when they had gone out from Bethany” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	11	13	y447	figs-go	ἦλθεν	1	Connecting Statement:	Your language may say “came” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “he came” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	11	13	yg5n	figs-go	ἐλθὼν ἐπ’ αὐτὴν	1	if perhaps he could find anything on it	Your language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “having gone to it” (See: [[rc://en/ta/man/translate/figs-go]])
@@ -911,7 +911,7 @@ MRK	12	13	pj3c	figs-explicit	τῶν Ἡρῳδιανῶν	1	the Herodians	The t
 MRK	12	13	kuy5	figs-metaphor	ἵνα αὐτὸν ἀγρεύσωσιν	1	in order to trap him	Here, Mark describes tricking Jesus as trapping him. If it would be helpful in your language to understand what **to trap him** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “to trick him” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 MRK	12	13	s1hb	figs-metonymy	λόγῳ	1	Connecting Statement:	Here, Mark uses the term **word** to mean something Jesus might say by using words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “in something he might say” or “with something he might say” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 MRK	12	14	dh3d	figs-synecdoche	λέγουσιν	1	they say	Mark could mean that one person spoke to Jesus on behalf of the whole group. So instead of **they**, you could say “one of them says,” as the UST does. (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-MRK	12	14	xhl6		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../4/38.md).
+MRK	12	14	xhl6		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../04/38.md).
 MRK	12	14	awv5	figs-exclusive	οἴδαμεν	1		The spies are speaking only of themselves, so **we** would be exclusive, if your language marks that distinction. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 MRK	12	14	cp3x		οὐ μέλει σοι περὶ οὐδενός	1	it is not a concern to you about anyone	Alternate translation: “you do not try to earn people’s favor, but rather, you fearlessly teach the truth without worrying about people’s opinion”
 MRK	12	14	xptc	figs-idiom	οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων	1	it is not a concern to you about anyone	The phrase **not look at the face of men** is a Hebrew expression that means “to not give attention to people’s outward appearances.” “Outward appearance” in this context refers to social position and whether or not a person was wealthy or influential or had a high social and/or religious position. This phrase, taken as a whole here, means that Jesus was impartial in his judgement and teaching and did not show favoritism. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “for you pay no attention to external things when you speak” or “for you do not regard people’s position or status when you teach” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -933,7 +933,7 @@ MRK	12	18	y8yo	writing-participants	καὶ ἔρχονται Σαδδουκα
 MRK	12	18	ss09	figs-distinguish	Σαδδουκαῖοι…οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι	1		This phrase is identifying the Sadducees as a group of Jews that said no one would rise from the dead. It is not identifying the Sadducees who came to question Jesus as members of that group who held that belief, as if other members did not. If it would be helpful in your language, you could begin a new sentence here to clarify this. Alternate translation: “Sadducees, men who believe that no one will rise from the dead” (See: [[rc://en/ta/man/translate/figs-distinguish]])
 MRK	12	18	rdl7	figs-explicit	οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι	1	who say there is no resurrection	The word **resurrection** refers to becoming alive again after being dead. If it would be helpful in your language, you could say that explicitly, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	12	18	ax25	figs-synecdoche	λέγοντες	1		Mark may be using the singular **saying** to mean that one Sadducee spoke on behalf of the whole group. You could indicate that as UST does. If you decide to do that, it may be helpful to begin a new sentence here. Alternate translation: “One of them said to Jesus” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-MRK	12	19	w3ev		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../4/38.md).
+MRK	12	19	w3ev		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../04/38.md).
 MRK	12	19	e8x2	figs-metonymy	Μωϋσῆς ἔγραψεν ἡμῖν	1	Moses wrote to us, ‘If someone’s brother may die	These Sadducees are referring to the law that Moses wrote as if Moses had written directly to them. Alternate translation: “Moses instructed us in the law” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 MRK	12	19	m8fh	figs-exclusive	ἔγραψεν ἡμῖν	1	wrote to us	Here, the word **us** would be inclusive, if your language marks that distinction. The Sadducees mean “us Jews,” and they are speaking to Jesus, who is also a Jew. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 MRK	12	19	kgws	figs-hypo	ἐάν τινος ἀδελφὸς ἀποθάνῃ, καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον	1		Alternate translation: “if a man’s brother dies who was married but who did not have children” (See: [[rc://en/ta/man/translate/figs-hypo]])
@@ -996,7 +996,7 @@ MRK	12	31	oegh	translate-ordinal	δευτέρα	1		If your language does not use
 MRK	12	31	np4y	figs-ellipsis	ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	1		Jesus 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. Alternate translation: “You will love your neighbor as you love yourself” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 MRK	12	31	tp6p	figs-declarative	ἀγαπήσεις	1	You will love your neighbor as yourself	Here, Jesus is quoting a scripture in which a future statement is used to give an instruction. If it would be helpful in your language, you can use a more natural form for instruction. (See: [[rc://en/ta/man/translate/figs-declarative]])
 MRK	12	31	pyc1	figs-explicit	τούτων	1	than these	Here, the word **these** refers to the two commandments that Jesus has just quoted. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])
-MRK	12	32	uhgy		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../4/38.md).
+MRK	12	32	uhgy		Διδάσκαλε	1		See how you translated **Teacher** in [4:38](../04/38.md).
 MRK	12	32	qqm4	figs-abstractnouns	ἀληθείας	1	Good, Teacher	If your language does not use an abstract noun for the idea of **truth**, you can express the same idea in another way, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 MRK	12	32	awe3		εἷς ἐστιν	1	he is one	See how you translated the phrase **is one** in [12:29](../12/29.md).
 MRK	12	32	as2j	figs-ellipsis	οὐκ ἔστιν ἄλλος	1	that there is no other	The scribe 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. Alternate translation: “that there is no other god” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
@@ -1057,7 +1057,7 @@ MRK	12	44	ui9a		αὕτη δὲ, ἐκ τῆς ὑστερήσεως αὐτῆ
 MRK	12	44	l4tp		τῆς ὑστερήσεως αὐτῆς	1	her poverty	Alternate translation: “her lack” or “the little she had”
 MRK	12	44	p3as		τὸν βίον αὐτῆς	1	of her livelihood	Alternate translation: “she had to survive on”
 MRK	13	intro	ti7d			0		# Mark 13 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 the poetry in 13:24–25, which are words from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### The return of Christ<br><br>Jesus said much about what would happen before he returned ([Mark 13:6–37](./06.md)). He told his followers that bad things would happen to the world and bad things would happen to them before he returned, but they needed to be ready for him to return at any time.
-MRK	13	1	rrv1		Διδάσκαλε	1	General Information:	See how you translated **Teacher** in [4:38](../4/38.md).
+MRK	13	1	rrv1		Διδάσκαλε	1	General Information:	See how you translated **Teacher** in [4:38](../04/38.md).
 MRK	13	1	ql81	figs-explicit	ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί	1	What wonderful stones and wonderful buildings	Here, **stones** refers to the very large stones with which the temple walls were built. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “How wonderful these huge stones are and how wonderful these buildings are” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	13	2	rez6	figs-rquestion	βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς?	1	Do you see these great buildings? Stone upon stone may certainly not be left here	Jesus is not asking for information, but is using the question form here to draw attention to the buildings and to emphasize what he is about to say. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Look at these great buildings!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 MRK	13	2	xdhj	figs-activepassive	οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθῇ	1	Stone upon stone may certainly not be left here, which may certainly not be torn down	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: “Your enemies will not leave one stone upon another here, but will tear them down” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1206,7 +1206,7 @@ MRK	14	2	em4q	writing-pronouns	ἔλεγον γάρ	1	For they were saying	The p
 MRK	14	2	fk19	figs-explicit	μὴ ἐν τῇ ἑορτῇ	1	Not during the festival	The phrase **Not during the festival** refers to not arresting Jesus during the festival. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “We must not arrest him during the festival” or “We should not arrest him during the festival” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	14	3	owfp	writing-pronouns	καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ, ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, κατακειμένου αὐτοῦ	1		Both uses of the pronoun **he** refer to Jesus. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “And while Jesus was in Bethany in the house of Simon the leper, while Jesus was reclining to eat” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	14	3	bf84	translate-names	Σίμωνος τοῦ λεπροῦ	1	of Simon the leper	The word **Simon** is the name of a man. This man previously had leprosy but no longer had this disease. If this man had still had leprosy, he would have been considered ceremonially unclean in this society and would not have been allowed to enter the presence of people who did not have leprosy. This is a different man than Simon Peter and Simon the Zealot. Alternate translation: “Simon, the man who formerly had leprosy” (See: [[rc://en/ta/man/translate/translate-names]])
-MRK	14	3	hh81		λεπροῦ	1		See how you translated the term “leper” in [1:40](../1/40.md).
+MRK	14	3	hh81		λεπροῦ	1		See how you translated the term “leper” in [1:40](../01/40.md).
 MRK	14	3	sh4s	translate-unknown	κατακειμένου αὐτοῦ	1	as he is reclining at table	In this culture, the manner of eating at a feast or dinner party was to lie on a couch and prop oneself up with the left arm on some pillows. Alternate translation: “while he is lying on a banqueting couch to eat” (See: [[rc://en/ta/man/translate/translate-unknown]])
 MRK	14	3	nl8f	translate-unknown	ἀλάβαστρον	1		The word **alabaster** is the name of a soft, white stone. People stored precious and valuable items in jars made from alabaster. Alternate translation: “a jar made of soft, white stone” (See: [[rc://en/ta/man/translate/translate-unknown]])
 MRK	14	3	hk2p	translate-unknown	μύρου…πολυτελοῦς	1	an alabaster jar	This **oil** had fragrant additives. To make a themselves have a nice smell, people would rub the oil on themselves or sprinkle their clothing with it. Alternate translation: “of expensive oil with perfume in it” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1230,7 +1230,7 @@ MRK	14	9	ysc5	figs-activepassive	ὅπου ἐὰν κηρυχθῇ τὸ εὐ
 MRK	14	9	ljh1	figs-activepassive	καὶ ὃ ἐποίησεν αὕτη, λαληθήσεται	1	what she has done will also be spoken of	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “his followers” will be the ones doing it. Alternate translation: “my followers will also speak of what she has done” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 MRK	14	9	u2ar	figs-abstractnouns	μνημόσυνον	1		If your language does not use an abstract noun for the idea of **remembrance**, you can express the same idea with a verbal form, as modeled by the UST, or you can express the same idea in another way that is natural in your language.(See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 MRK	14	10	br8z	translate-names	Ἰούδας Ἰσκαριὼθ	1		See how you translated the name **Judas Iscariot** in [Mark 3:19](../mrk/03/19.md). (See: [[rc://en/ta/man/translate/translate-names]])
-MRK	14	10	tq5a	figs-nominaladj	τῶν δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../3/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+MRK	14	10	tq5a	figs-nominaladj	τῶν δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../03/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 MRK	14	10	z71f	figs-explicit	ἵνα αὐτὸν παραδοῖ αὐτοῖς	1	so that he might betray him to them	**Judas** did not deliver Jesus to the **chief priests** yet. Rather, he went to make such arrangements with them. If it would be helpful in your language, you could express that explicitly. Alternate translation: “in order to arrange with them that he would deliver Jesus over to them” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	14	10	hmhr		ἵνα αὐτὸν παραδοῖ αὐτοῖς	1		Alternate translation: “to help them arrest Jesus”
 MRK	14	10	khvb		παραδοῖ	1		See how you translated the word “betrayed” in [3:19](../03/19.md).
@@ -1255,17 +1255,17 @@ MRK	14	16	sb35		ἐξῆλθον οἱ μαθηταὶ	1	the disciples left	Alte
 MRK	14	16	wkh9	figs-metonymy	τὸ Πάσχα	1		Mark is using the name of this part of the festival, **the Passover**, to refer to the meal that people shared on that occasion. Alternate translation: “the Passover meal” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 MRK	14	17	i1q1	figs-explicit	ἔρχεται μετὰ τῶν δώδεκα	1	he came with the Twelve	If it would be helpful in your language, you could express explicitly to where Jesus and his disciples came. Alternate translation: “he came with the Twelve to the house” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	14	17	t0q5	figs-go	ἔρχεται	1		Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “he went” (See: [[rc://en/ta/man/translate/figs-go]])
-MRK	14	17	bheu	figs-nominaladj	τῶν δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../3/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+MRK	14	17	bheu	figs-nominaladj	τῶν δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../03/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 MRK	14	18	cwl8		ἀνακειμένων	1	as they were reclining at table	See how you translated the phrase **reclining to eat** in [14:3](../14/03.md).
 MRK	14	18	dg95		ἀμὴν, λέγω ὑμῖν	1	Truly I say to you	See how you translated the statement **Truly I say to you** in [3:28](../03/28.md).
 MRK	14	18	v5es		παραδώσει	1		See how you translated the word **betray** in [14:10](../14/10.md).
 MRK	14	19	layt	writing-pronouns	ἤρξαντο λυπεῖσθαι	1		The pronoun **They** refers to Jesus’ disciples. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “The disciples began to be sorrowful” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	14	19	v3a1	figs-idiom	εἷς κατὰ εἷς	1	one by one	The phrase **one by one** is an idiom meaning “one at a time.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “one at a time” (See: [[rc://en/ta/man/translate/figs-idiom]])
 MRK	14	19	f13p	figs-doublenegatives	μήτι	1	Surely not I?	The phrase **Surely not** is the ULT’s translation of the negative Greek word that Mark used. The Greek word that Mark used is a negative word that can be used to turn a negative statement into a question that expects a negative answer. Your language may have other ways of asking a question that expects a negative answer, for example, by changing the word order of a positive statement. Translate this in the way that would be clearest in your language. (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
-MRK	14	20	n1tv	figs-nominaladj	εἷς τῶν δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../3/16.md). Alternate translation: “He is one of the twelve of you” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+MRK	14	20	n1tv	figs-nominaladj	εἷς τῶν δώδεκα	1		See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “He is one of the twelve of you” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 MRK	14	20	htn4	figs-explicit	ἐμβαπτόμενος μετ’ ἐμοῦ εἰς τὸ τρύβλιον	1	who is dipping with me into the bowl	Part of the Passover meal involved **dipping** bread into a flavored sauce called haroseth sauce. Mark assumes that his readers will know this. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “dipping his bread into the bowl with me” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	14	21	cif4	figs-123person	ὅτι ὁ μὲν Υἱὸς τοῦ Ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ; οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται	1		Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “For I, the Son of Man, am going away just as Scripture says about me, but woe to that man by whom I will be betrayed” (See: [[rc://en/ta/man/translate/figs-123person]])
-MRK	14	21	h35q		Υἱὸς τοῦ Ἀνθρώπου…Υἱὸς τοῦ Ἀνθρώπου	1		See how you translated the title **Son of Man** in [2:10](../2/10.md).
+MRK	14	21	h35q		Υἱὸς τοῦ Ἀνθρώπου…Υἱὸς τοῦ Ἀνθρώπου	1		See how you translated the title **Son of Man** in [2:10](../02/10.md).
 MRK	14	21	q5l3	figs-euphemism	ὅτι ὁ μὲν Υἱὸς τοῦ Ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ	1	For the Son of Man is going away just as it has been written about him	Jesus uses the phrase **going away** to refer to his death. This is a polite way of referring to something unpleasant. If it would be helpful in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “For the Son of Man will die just as the Scriptures say” (See: [[rc://en/ta/man/translate/figs-euphemism]])
 MRK	14	21	hl6z	figs-explicit	καθὼς γέγραπται	1		Here, Mark uses **it is written** to mean that it is prophesied in the Old Testament Scriptures. Mark assumes that his readers will understand this. If it would be helpful in your language, you could use a comparable phrase that indicates that Mark is referring to an important text. Alternate translation: “just as it has been written in the Scriptures” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	14	21	b13q	figs-activepassive	γέγραπται	1		If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “people” did it. Alternate translation: “men inspired by God have written” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1288,7 +1288,7 @@ MRK	14	25	mxwn	figs-doublenegatives	ὅτι οὐκέτι οὐ μὴ πίω ἐ
 MRK	14	25	t7ai	figs-metonymy	ἐκ τοῦ γενήματος τῆς ἀμπέλου	1	from the fruit of the vine	Jesus is referring to the juice (which is fermented and becomes wine) that people squeeze from grapes that grow on grapevines as if it were the **fruit** or the grapes themselves. If it would be helpful in your language, you could use an equivalent expression or plain language, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-metonymy]])
 MRK	14	25	qyf8	figs-idiom	τῆς ἡμέρας	1		Here Jesus uses the term **day** to refer to a particular period of time. If it would be helpful in your language, you could use an equivalent idiom or use plain language, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-idiom]])
 MRK	14	25	y1pf		αὐτὸ πίνω καινὸν, ἐν τῇ Βασιλείᾳ τοῦ Θεοῦ	1	new	The word **new** could be referring to: (1) Jesus, and therefore would mean “again” or “in a new way.” See the parallel account in [Luke 22:18](../luk/022/18.md) where Jesus seems to mean this. Alternate translation: “I drink it in a new way in the kingdom of God” or “I drink it anew in the kingdom of God” or “I drink it again when I celebrate the Passover after it is fulfilled when God’s kingdom is consummated” (2) the wine and thus would be referring to drinking a new type or quality of wine. Alternate translation: “I drink new wine”
-MRK	14	25	ue3j	figs-abstractnouns	ἐν τῇ Βασιλείᾳ τοῦ Θεοῦ	1		See how you decided to translate the phrase **the kingdom of God** in [1:15](../1/15.md). If it would be helpful in your language to understand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule” as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+MRK	14	25	ue3j	figs-abstractnouns	ἐν τῇ Βασιλείᾳ τοῦ Θεοῦ	1		See how you decided to translate the phrase **the kingdom of God** in [1:15](../01/15.md). If it would be helpful in your language to understand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule” as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 MRK	14	26	l996	translate-unknown	ὑμνήσαντες	1	having sung a hymn	A **hymn** is a song or poem that is sung to praise God. The Jews would traditionally sing a psalm from Psalms 113–118 at the end of the Passover meal, so the **hymn** that Jesus and his disciples sang was likely one of these psalms. If your readers would not be familiar with a **hymn**, you could use the name for religious songs in your culture, if you have them, or you could use a general expression. Alternate translation: “having sung a psalm” or “having sung a song of praise to God” (See: [[rc://en/ta/man/translate/translate-unknown]])
 MRK	14	27	pu4s		λέγει αὐτοῖς ὁ Ἰησοῦς	1	Jesus says to them	Alternate translation: “Jesus said to his disciples”
 MRK	14	27	lty4	figs-idiom	πάντες σκανδαλισθήσεσθε	1	will fall away	Here, **fall away** is an idiom meaning “to desert.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “You will all leave me” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -1346,7 +1346,7 @@ MRK	14	42	ruj7	figs-exclamations	ἰδοὺ	1		See how you translated the word *
 MRK	14	42	vkzb		ὁ	1		Alternate translation: “the person”
 MRK	14	42	qmm4		παραδιδούς	1		See how you translated the word **betrayed** in [3:19](../03/19.md), where it used with a similar meaning as the word **betraying** here.
 MRK	14	43	ytk9	grammar-connect-time-sequential	εὐθὺς	1		See how you translated the word **immediately** in [1:10](../01/10.md). (See: rc://en/ta/man/translate/grammar-connect-time-sequential)
-MRK	14	43	nz4t	figs-nominaladj	τῶν δώδεκα	1	Connecting Statement:	See how you translated the phrase **the Twelve** in [3:16](../3/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+MRK	14	43	nz4t	figs-nominaladj	τῶν δώδεκα	1	Connecting Statement:	See how you translated the phrase **the Twelve** in [3:16](../03/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 MRK	14	44	r9cp	writing-background	δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων, ὃν ἂν φιλήσω, αὐτός ἐστιν; κρατήσατε αὐτὸν, καὶ ἀπάγετε ἀσφαλῶς	1	General Information:	To help his readers understand what happens next, Mark provides this background information about how Judas had arranged his betrayal of Jesus with the Jewish leaders. Here Mark uses the word **Now** to introduce the background information which he gives in the rest of this verse. Use the natural form in your language for expressing background information. Alternate translation: “Now Judas, who was going to betray Jesus, gave this sign to those who were going to arrest Jesus. Judas said, ‘Whomever I may kiss, he it is. Seize him and lead him away securely’” (See: [[rc://en/ta/man/translate/writing-background]])
 MRK	14	44	bvwx	writing-pronouns	αὐτὸν	1		The pronoun **his** refers to Jesus. If it would be helpful in your language, you could say the meaning explicitly, as modeled by the UST. (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	14	44	bzj2	figs-explicit	ὁ παραδιδοὺς αὐτὸν	1	And his betrayer	The phrase **his betrayer** refers to Judas. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])
diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv
index cf9035c5c0..5cdb7a0c9a 100644
--- a/en_tn_47-1CO.tsv
+++ b/en_tn_47-1CO.tsv
@@ -206,7 +206,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	5	rkoy	figs-possession	σοφίᾳ ἀνθρώπων	1		Here Paul uses the possessive form to describe what **men** think is **wisdom**. If it would be helpful in your language, you could express the idea behind this form by translating **men** with an adjective such as “human.” Alternate translation: “in human wisdom” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	5	cdw7	figs-gendernotations	ἀνθρώπων	1		Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a non gendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	5	b29d	figs-possession	δυνάμει Θεοῦ	1		Here Paul uses the possessive form to speak of **power** that **God** has and shows. If it would be helpful in your language, you could express the idea behind the meaning of this phrase by translating **power** as a verb or adverb with **God** as the subject. Alternate translation: “God working powerfully” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	2	6	azm7	grammar-connect-logic-contrast	δὲ	1	Now we do speak	Here, **Now** introduces a contrast with what Paul has said in [2:4–5](../02/4.md). In those verses, he said that he did not speak with **wisdom**. In this verse, however, he clarifies that he does **speak** with **wisdom** of a certain kind. If it would be helpful in your language, you could express the idea behind **Now**by using a word that introduces a contrast. Alternate translation: “In spite of this,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
+1CO	2	6	azm7	grammar-connect-logic-contrast	δὲ	1	Now we do speak	Here, **Now** introduces a contrast with what Paul has said in [2:4–5](../02/04.md). In those verses, he said that he did not speak with **wisdom**. In this verse, however, he clarifies that he does **speak** with **wisdom** of a certain kind. If it would be helpful in your language, you could express the idea behind **Now**by using a word that introduces a contrast. Alternate translation: “In spite of this,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	2	6	uena	figs-exclusive	λαλοῦμεν	1		Here, **we** refers to Paul and others like him who preach the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	2	6	uka3	figs-abstractnouns	σοφίαν	-1	speak wisdom	If your language does not use an abstract noun for the idea behind **wisdom**, you can express the idea by using by using an adverb such as “wisely” or an adjective such as “wise.” Alternate translation: “wisely … the wise speech” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	2	6	eq1q	figs-nominaladj	τοῖς τελείοις	1	the mature	Paul is using the adjective **mature** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate **mature** with a noun phrase or a relative clause. Alternate translation: “those who are mature” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
@@ -552,7 +552,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	21	u7b9	figs-possession	πνεύματί…πραΰτητος	1		Here Paul uses the possessive form to describe a **spirit** that is characterized by **gentleness**. If your language would not use the possessive form to express that idea, you could express the idea by translating **gentleness** as an adjective, such as “gentle.” Alternate translation: “a gentle spirit” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	4	21	hpmb	translate-unknown	πνεύματί	1		Here, **spirit** does not refer to God’s Spirit, the Holy Spirit. Rather, it refers to Paul’s spirit. In Paul’s culture, **as spirit of** something is a way to describe a person’s attitude that is characterized by that thing. Here, then, Paul speaks about an attitude that is gentle. If it would be helpful in your language, you could express **spirit** with a word such as “attitude” to express the idea. Alternate translation: “an attitude” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	4	21	ix7l	figs-abstractnouns	πραΰτητος	1	of gentleness	If your language does not use an abstract noun for the idea behind **gentleness**, you can express the idea by using an adjective such as “gentle.” Alternate translation: “that is gentle” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	5	intro	vb3l			0		# 1 Corinthians 5 General Notes<br><br>## Structure and Formatting<br><br>3. Against sexual immorality (4:16–6:20)<br>    * Paul condemns a sexually immoral man (5:1–5)<br>    * Passover festival metaphor (5:6–8)<br>    * Explanation of previous letter (5:9–13)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 13. Verse 13 quotes from Deuteronomy 17:7.<br><br>## Special Concepts in this Chapter<br><br>### Sexual immorality<br><br>This chapter deals mostly with what Paul calls “sexual immorality” ([5:1](../05/01.md), [9–11](../05/9.md)). The word Paul uses for “sexual immorality” is a general term for sexual behavior that is considered improper. The specific type of “sexual immorality” that Paul addresses in this chapter is a man having sex with his step-mother. In some languages, there is a specific word for this. English uses the word “incest.” However, since Paul uses a general term and then brings up a specific situation, you also should use a general term for “sexual immorality” in this chapter. (See: [[rc://en/tw/dict/bible/other/fornication]])<br><br>### Judgment<br><br>Paul refers to “judgment” or “judging” in [5:3](../05/03.md), [12–13](../05/12.md). “Judging” refers to deciding whether someone is guilty or innocent. Paul emphasizes in this chapter that Christians should “judge” other Christians in the proper setting (see [5:3–5](../05/03.md)). However, they do not need to “judge” people who are not Christians. Paul states that “judging” them is God’s responsibility ([5:12–13](../05/12.md)). (See: [[rc://en/tw/dict/bible/kt/judge]])<br><br>### Excommunication<br><br>In [5:2](../05/02.md), Paul speaks about “removing” the person who committed the sexual sin from among the Corinthians, and he makes a similar command in [5:13](../05/13.md). The phrase “hand this man over to Satan” in [5:5](../05/05.md) has a similar meaning. Finally, when Paul tells them to “clean out the old yeast” ([5:7](../05/07.md)), this is a metaphor for the same action. Paul is commanding the Corinthians to stop including in their group the man who committed the sexual sin. It is not totally clear whether the man can be accepted back into the group if he stops committing the sin.<br><br>## Important Figures of Speech in this Chapter<br><br>### Euphemisms<br><br>As is the case in many cultures, sexual behavior is a delicate topic. Paul thus uses euphemisms to avoid sounding crude or nasty. When he says that “someone has his father’s wife” ([5:1](../05/01.md)), this is a delicate way to refer to someone consistently having sex with his father’s wife, whether married or not. He later on calls this behavior “a deed” ([5:2](../05/02.md)) or “such a thing” ([5:3](../05/03.md)). These phrases are ways of referring back to the man having sex with his father’s wife without using crude words. If your language has similar euphemisms for delicately referring to sexual behavior, you could use them here. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### Passover metaphor<br><br>In [5:6–8](../05/06.md), Paul speaks of “yeast” and “Passover.” Passover was Jewish festival in which the people celebrated how God delivered them from serving as slaves in Egypt. The Israelites sacrificed lambs and spread the blood on their doors, and they ate bread without yeast in it because they would have to leave quickly, before the bread could rise. Then, God sent a destroying angel who killed the firstborn child in every house that did not have blood on its door. When this happened, the ruler of Egypt told the Israelites to leave immediately. you could read about these events in [Exodus 12](../exo/12/01.md). Later generations of Israelites celebrated this day by removing the yeast from their houses and by sacrificing a lamb. Paul refers to this festival in these verses. He uses the festival of Passover as a metaphor to encourage the Corinthians to remove sinful people (“yeast”) from their group (“their house”). There is even a “Passover lamb,” who is Jesus himself. Since this metaphor is drawn from the Old Testament, you should preserve it in your translation. If necessary you could include a footnote that gives some extra information, or you could refer your readers to Exodus 12 if they have access to the book of Exodus. (See: [[rc://en/tw/dict/bible/other/yeast]], [[rc://en/tw/dict/bible/kt/passover]], and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>In [5:6](../05/06.md) and [5:12](../05/12.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Present in spirit<br><br>In [5:3–4](../05/03.md), Paul speaks of being with the Corinthians “in spirit.” While this could be a reference to the Holy Spirit, who would connect Paul with the Corinthians, more likely Paul is referring to his own “spirit,” which refers to the aspect of Paul that can connect with the Corinthians even when he is not physically present. When he says that he is with them “in spirit,” that means that he is thinking about them and that they should act as they would if Paul was physically present. You could either use a comparable idiom in your language or explain in some other way what “spirit” means in these verses. (See: [[rc://en/tw/dict/bible/kt/spirit]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Structure of 5:3–5<br><br>In [5:3–5](../05/03.md), Paul uses a long and complicated sentence structure. In 5:3, he describes how he has “passed judgment” as if he were present. In 5:5, he tells them what the response to that judgment should be: “hand this man over to Satan.” In 5:4, then, he describes the situation in which they should hand the man over: they should be gathered together and acting with the authority of both Paul and Jesus. Finally, in 5:4, “in the name of our Lord Jesus Christ” could describe how Paul has “passed judgment” in 5:3, or it could describe how the Corinthians have “assembled” in 5:4. In order to translate these verses clearly, you may need to rearrange some clauses or add explanatory information that clarifies what Paul is saying. For more details and translation options, see the notes on those verses.<br><br>### Structure of 5:12–13<br><br>In [5:12–13](../05/12.md), Paul alternates between talking about judging “those outside” and “those inside.” If alternating between these two ideas would be confusing in your language, you could rearrange the clauses so that the verses deal with “those outside” first and then “those inside.” Here is an example of how you could do this: “For what to me to judge those outside? God will judge those outside. But do you not judge those inside? “Remove the evil from among yourselves.”
+1CO	5	intro	vb3l			0		# 1 Corinthians 5 General Notes<br><br>## Structure and Formatting<br><br>3. Against sexual immorality (4:16–6:20)<br>    * Paul condemns a sexually immoral man (5:1–5)<br>    * Passover festival metaphor (5:6–8)<br>    * Explanation of previous letter (5:9–13)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 13. Verse 13 quotes from Deuteronomy 17:7.<br><br>## Special Concepts in this Chapter<br><br>### Sexual immorality<br><br>This chapter deals mostly with what Paul calls “sexual immorality” ([5:1](../05/01.md), [9–11](../05/09.md)). The word Paul uses for “sexual immorality” is a general term for sexual behavior that is considered improper. The specific type of “sexual immorality” that Paul addresses in this chapter is a man having sex with his step-mother. In some languages, there is a specific word for this. English uses the word “incest.” However, since Paul uses a general term and then brings up a specific situation, you also should use a general term for “sexual immorality” in this chapter. (See: [[rc://en/tw/dict/bible/other/fornication]])<br><br>### Judgment<br><br>Paul refers to “judgment” or “judging” in [5:3](../05/03.md), [12–13](../05/12.md). “Judging” refers to deciding whether someone is guilty or innocent. Paul emphasizes in this chapter that Christians should “judge” other Christians in the proper setting (see [5:3–5](../05/03.md)). However, they do not need to “judge” people who are not Christians. Paul states that “judging” them is God’s responsibility ([5:12–13](../05/12.md)). (See: [[rc://en/tw/dict/bible/kt/judge]])<br><br>### Excommunication<br><br>In [5:2](../05/02.md), Paul speaks about “removing” the person who committed the sexual sin from among the Corinthians, and he makes a similar command in [5:13](../05/13.md). The phrase “hand this man over to Satan” in [5:5](../05/05.md) has a similar meaning. Finally, when Paul tells them to “clean out the old yeast” ([5:7](../05/07.md)), this is a metaphor for the same action. Paul is commanding the Corinthians to stop including in their group the man who committed the sexual sin. It is not totally clear whether the man can be accepted back into the group if he stops committing the sin.<br><br>## Important Figures of Speech in this Chapter<br><br>### Euphemisms<br><br>As is the case in many cultures, sexual behavior is a delicate topic. Paul thus uses euphemisms to avoid sounding crude or nasty. When he says that “someone has his father’s wife” ([5:1](../05/01.md)), this is a delicate way to refer to someone consistently having sex with his father’s wife, whether married or not. He later on calls this behavior “a deed” ([5:2](../05/02.md)) or “such a thing” ([5:3](../05/03.md)). These phrases are ways of referring back to the man having sex with his father’s wife without using crude words. If your language has similar euphemisms for delicately referring to sexual behavior, you could use them here. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### Passover metaphor<br><br>In [5:6–8](../05/06.md), Paul speaks of “yeast” and “Passover.” Passover was Jewish festival in which the people celebrated how God delivered them from serving as slaves in Egypt. The Israelites sacrificed lambs and spread the blood on their doors, and they ate bread without yeast in it because they would have to leave quickly, before the bread could rise. Then, God sent a destroying angel who killed the firstborn child in every house that did not have blood on its door. When this happened, the ruler of Egypt told the Israelites to leave immediately. you could read about these events in [Exodus 12](../exo/12/01.md). Later generations of Israelites celebrated this day by removing the yeast from their houses and by sacrificing a lamb. Paul refers to this festival in these verses. He uses the festival of Passover as a metaphor to encourage the Corinthians to remove sinful people (“yeast”) from their group (“their house”). There is even a “Passover lamb,” who is Jesus himself. Since this metaphor is drawn from the Old Testament, you should preserve it in your translation. If necessary you could include a footnote that gives some extra information, or you could refer your readers to Exodus 12 if they have access to the book of Exodus. (See: [[rc://en/tw/dict/bible/other/yeast]], [[rc://en/tw/dict/bible/kt/passover]], and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>In [5:6](../05/06.md) and [5:12](../05/12.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Present in spirit<br><br>In [5:3–4](../05/03.md), Paul speaks of being with the Corinthians “in spirit.” While this could be a reference to the Holy Spirit, who would connect Paul with the Corinthians, more likely Paul is referring to his own “spirit,” which refers to the aspect of Paul that can connect with the Corinthians even when he is not physically present. When he says that he is with them “in spirit,” that means that he is thinking about them and that they should act as they would if Paul was physically present. You could either use a comparable idiom in your language or explain in some other way what “spirit” means in these verses. (See: [[rc://en/tw/dict/bible/kt/spirit]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Structure of 5:3–5<br><br>In [5:3–5](../05/03.md), Paul uses a long and complicated sentence structure. In 5:3, he describes how he has “passed judgment” as if he were present. In 5:5, he tells them what the response to that judgment should be: “hand this man over to Satan.” In 5:4, then, he describes the situation in which they should hand the man over: they should be gathered together and acting with the authority of both Paul and Jesus. Finally, in 5:4, “in the name of our Lord Jesus Christ” could describe how Paul has “passed judgment” in 5:3, or it could describe how the Corinthians have “assembled” in 5:4. In order to translate these verses clearly, you may need to rearrange some clauses or add explanatory information that clarifies what Paul is saying. For more details and translation options, see the notes on those verses.<br><br>### Structure of 5:12–13<br><br>In [5:12–13](../05/12.md), Paul alternates between talking about judging “those outside” and “those inside.” If alternating between these two ideas would be confusing in your language, you could rearrange the clauses so that the verses deal with “those outside” first and then “those inside.” Here is an example of how you could do this: “For what to me to judge those outside? God will judge those outside. But do you not judge those inside? “Remove the evil from among yourselves.”
 1CO	5	1	k55t	translate-unknown	ὅλως ἀκούεται	1		Here, **actually** could: (1) emphasize that something is really true. Alternate translation: “It is really reported that” (2) emphasize that many people know about what is going on in the Corinthian church. Alternate translation: “It is everywhere reported that” or “It is reported by many people that” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	1	wrj1	figs-activepassive	ὅλως ἀκούεται	1		Here Paul intentionally uses a passive form to avoid stating who told him about the **sexual immorality**. If your language does not use this passive form, you can express the idea by making Paul the subject of a verb such as “learn” or by using a form that avoids naming a person. Alternate translation: “Some people have actually reported to me that” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	5	1	dlj2	figs-doublet	ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν	1	which does not even exist among the Gentiles	Here Paul repeats **sexual immorality** in order to emphasize how shocked and upset he is that people among the Corinthians are committing sexual sins. If your language does not use repetition in this way, you can combine these two statements and express Paul’s shock in another way. Alternate translation: “there is sexual immorality among you that even the Gentiles condemn” or “you overlook flagrant sexual immorality, a kind which even the Gentiles do not accept” (See: [[rc://en/ta/man/translate/figs-doublet]])
@@ -591,7 +591,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	5	eibc	translate-unknown	τὸ πνεῦμα	1		Here, **spirit** refers to the parts of **this man** that are not **flesh**. Therefore, the **spirit** is not just the nonphysical part of the person but rather a reference to the whole person apart from his or her sins and weaknesses. If it would be helpful in your language, you could express that meaning of **spirit** with a word or phrase that refers to the salvation of the whole person. Alternate translation: “he” or “his soul” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	5	ny5b	figs-explicit	ἐν τῇ ἡμέρᾳ τοῦ Κυρίου	1		Here Paul uses the words translated **day of the Lord** in the same way the Old Testament uses them: to refer to an event in which God saves his people and punishes his enemies. Paul specifically refers to the event in which Jesus returns to judge everyone. If it would be helpful in your language, you could translate **day of the Lord** by including more words that clarify what Paul means by **day**. Alternate translation: “on the day when the Lord returns” or “when the Lord comes to judge everyone” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	6	h2hk		οὐ καλὸν τὸ καύχημα ὑμῶν	1	Your boasting is not good	Alternate translation: “Your boasting is bad”
-1CO	5	6	mucf	figs-explicit	μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ	1		In [5:6–8](../05/6.md), Paul speaks about **yeast** and “dough.” Verses 7–8 clarify that Paul is thinking about the “Passover.” In this Jewish festival, people would remove all the **yeast** from their houses and only bake dough that was not fermented (“unleavened bread”). See [Exodus 12:1–28](../exo/12/01.md). In this verse, then, the **yeast** does not represent a good thing. Rather, it is supposed to be removed from the house, but any **yeast** that is left will still “leaven” a whole loaf. If your language would not consider **yeast** to be a bad thing when mixed into dough, you could include a word or phrase that indicates that the **yeast** is not wanted in the dough. Alternate translation: “a little yeast leavens a whole loaf that is meant to be unleavened” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	5	6	mucf	figs-explicit	μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ	1		In [5:6–8](../05/06.md), Paul speaks about **yeast** and “dough.” Verses 7–8 clarify that Paul is thinking about the “Passover.” In this Jewish festival, people would remove all the **yeast** from their houses and only bake dough that was not fermented (“unleavened bread”). See [Exodus 12:1–28](../exo/12/01.md). In this verse, then, the **yeast** does not represent a good thing. Rather, it is supposed to be removed from the house, but any **yeast** that is left will still “leaven” a whole loaf. If your language would not consider **yeast** to be a bad thing when mixed into dough, you could include a word or phrase that indicates that the **yeast** is not wanted in the dough. Alternate translation: “a little yeast leavens a whole loaf that is meant to be unleavened” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	6	n9w0	figs-rquestion	οὐκ οἴδατε ὅτι μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ?	1		Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this question with an emphatic statement. Alternate translation: “You know that a little yeast leavens the whole loaf” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	5	6	ng4m	figs-exmetaphor	μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ	1	Do you not know that a little yeast leavens the whole loaf?	Here, **yeast** refers to anything that is added to bread dough to make it ferment and rise. This could be **yeast** itself or dough that is already fermented (“leaven”). Paul here uses this metaphor to indicate that, just like even a little bit of **yeast** will “leaven” **the whole loaf**, so a little bit of sin, or one person who sins, will affect the whole church. Therefore, the Corinthians believers should not “boast,” since the one person who is sinning among them denigrates the whole church. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or if necessary, you could use a comparable metaphor. Alternate translation: “sin is like yeast: a little yeast leavens the whole loaf” or “one bad apple spoils the whole barrel” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	5	7	b8fi	figs-explicit	ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρ τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός	1		Just as in [5:6](../05/06.md) and [5:8](../05/08.md), Paul is thinking about the Jewish festival of **Passover**. During this festival, people would remove all the **yeast** from their houses and only bake **unleavened bread**, that is, bread that is not fermented. Additionally, a **lamb** would be sacrificed and eaten. The **lamb** would remind the people about how God had delivered them from slavery in the land of Egypt. See [Exodus 12:1–28](../exo/12/01.md). If your readers would not infer this information, you could include a footnote that explains **Passover** and how it relates to **yeast** and a **Lamb**. (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -601,9 +601,9 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	7	ret3	figs-explicit	καὶ…τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός	1	Christ, our Passover lamb, has been sacrificed	When God delivered the Jewish people from Egypt, he required them to sacrifice a lamb and spread its blood on their doors. God did not harm anyone who had the blood on their door, but the firstborn son of anyone who did not have the blood on their door died. Because of this, the **lamb** that was sacrificed at **Passover** represented God delivering the Jewish people by accepting the **lamb**’s death in place of the firstborn son. See [Exodus 12:1–28](../exo/12/01.md). The implication here is that **Christ**’s death also functioned in this way, in place of those whom he delivers. If it would be helpful in your language, you could add a footnote explaining the function of the **lamb** at **Passover**. (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	7	qhrz	figs-exmetaphor	καὶ…τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός	1		Here Paul compares **Christ** to the **Passover lamb**, since both died to save someone else. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language, or you could use a simile. Alternate translation: “Christ, who is like our Passover lamb, has also been sacrificed” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	5	7	yzjl	figs-activepassive	καὶ…τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός	1		Paul intentionally does not state who **sacrificed** the **Passover lamb**, who is **Christ**. If your language does not use this passive form, you can express the idea in another way. If possible, do not state who **sacrificed** **Christ**. Alternate translation: “Christ, our Passover lamb, has also died as a sacrifice” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	5	8	ouhj	figs-explicit	ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ’ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.	1		Just as in [5:6–7](../05/6.md), here Paul speaks about **yeast** and “dough.” In this Jewish **festival** of Passover, people would remove all the **yeast** from their houses and only bake dough that was not fermented (**unleavened bread**). See [Exodus 12:1–28](../exo/12/01.md). Here, then, the **yeast** is what is meant to be removed, and the **unleavened bread** is what is meant to be eaten. If your readers would not understand this background, you could include a footnote that gives extra information. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	5	8	ouhj	figs-explicit	ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ’ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.	1		Just as in [5:6–7](../05/06.md), here Paul speaks about **yeast** and “dough.” In this Jewish **festival** of Passover, people would remove all the **yeast** from their houses and only bake dough that was not fermented (**unleavened bread**). See [Exodus 12:1–28](../exo/12/01.md). Here, then, the **yeast** is what is meant to be removed, and the **unleavened bread** is what is meant to be eaten. If your readers would not understand this background, you could include a footnote that gives extra information. (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	8	donb	figs-exmetaphor	ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ’ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.	1		Here Paul finishes the metaphor about **yeast** and Passover that he began in [5:6](../05/06.md). Paul encourages the Corinthians to **celebrate the festival** by getting rid of the **old yeast**. He then identifies that the **yeast** stands for **evil and wickedness**, while the **unleavened bread** that they are supposed to eat stands for **sincerity and truth**. With this metaphor Paul exhorts the Corinthians to expel from their group the man who has sinned, just as one would remove yeast from one’s house during the **festival**. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or you could include a footnote that explains the metaphor. Alternate translation: “So then, we should be like those who celebrate the festival, not with old yeast, nor with yeast of evil and wickedness, but with unleavened bread of sincerity and truth” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
-1CO	5	8	hoew	figs-explicit	ἑορτάζωμεν	1		Because of what Paul has said in [5:7](../05/7.md), this **festival** must be the festival connected with Passover. If your readers would not understand this from the context, you could include the name “Passover” here. Alternate translation: “we might celebrate the Passover festival” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	5	8	hoew	figs-explicit	ἑορτάζωμεν	1		Because of what Paul has said in [5:7](../05/07.md), this **festival** must be the festival connected with Passover. If your readers would not understand this from the context, you could include the name “Passover” here. Alternate translation: “we might celebrate the Passover festival” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	8	ph92	figs-doublet	μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας	1		Here Paul repeats **yeast** in order to define what he means by **old yeast**. If your language does not use repetition in this way, you can combine the two phrases and introduce the definition in another way. Alternate translation: “not with old yeast, which is evil and wickedness” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	5	8	xvx4	figs-possession	ζύμῃ κακίας καὶ πονηρίας	1		Here Paul uses the possessive from to identify the **yeast** as **evil and wickedness**. If your language does not use this form for that idea, you can express the idea by using a word or phrase that renames or identifies something. Alternate translation: “yeast, that is, evil and wickedness” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	5	8	fo1r	figs-abstractnouns	κακίας καὶ πονηρίας	1		If your language does not use abstract nouns for the ideas behind **evil** and **wickedness**, you can express the ideas by using adjectives that describe actions or “behavior.” Alternate translation: “of evil and wicked behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1011,12 +1011,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	40	hwz4	figs-abstractnouns	κατὰ τὴν ἐμὴν γνώμην	1	my judgment	If your language does not use an abstract noun for the idea behind **judgment**, you can express the idea by using a verb such as “judge.” Alternate translation: “I judge that” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	40	pse4	figs-explicit	οὕτως μείνῃ	1	lives as she is	Here Paul is referring back to the wife from the previous verse ([7:39](../07/39.md)) whose husband had died. By **remain as she is**, Paul means “remain unmarried after her husband died.” If it would be helpful in your language, you could translate **remain as she is** by clarifying that the wife from the previous verse is in view. Alternate translation: “she remains unmarried” or “she does not marry again” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	40	hd7f	figs-explicit	κἀγὼ, Πνεῦμα Θεοῦ ἔχειν	1	happier	This could mean that: (1) Paul thinks his **judgment** is backed up by **the Spirit of God**. Alternate translation: “I have the Spirit of God supporting my judgment” (2) Paul wishes to say that he has the **Spirit of God** as much as the Corinthians do. Alternate translation: “I also, not just you, have the Spirit of God” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	8	intro	c8l6			0		# 1 Corinthians 8 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>      * The truth about food and idols (8:1–6)<br>      * Respecting the “weak” (8:7–13)<br><br>## Special Concepts in this Chapter<br><br>### Things sacrificed to idols<br><br>In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. In fact, for most people who were not wealthy, participating in worship with a sacrifice was one of the few situations in which they could eat meat. Throughout this chapter, Paul explains how the Corinthians should think about eating or not eating this meat. (See: [[rc://*/tw/dict/bible/kt/falsegod]])<br><br>### The “weak”<br><br>In [8:9](../08/09.md), [11](../08/11.md), Paul speaks about the “weak,” and in [8:7](../08/07.md), [10](../08/10.md), [12](../08/12.md), he mentions a “weak conscience,” which is the conscience of the “weak.” The “weak” person or conscience considers eating things sacrificed to idols to be participation in idolatry, and thus, sinful. Perhaps “weak” was a word that the Corinthians were using for fellow believers who were not comfortable eating food sacrificed idols. Paul urges the Corinthians to respect these “weak” people, even if it means never eating meat again. While Paul never uses the word “strong” in this section, the “strong would probably be those who are comfortable eating meat sacrificed to an idol.<br><br>### Knowledge<br><br>Paul refers to “knowledge” in [8:1](../08/01.md), [7](../08/7.md), [10–11](../08/10.md) and to “knowing” in [8:2–4](../08/02.md). Throughout the chapter, the one who has “knowledge” is contrasted with the one who is “weak.” In [8:4–6](../08/04.md), Paul explains what this “knowledge” is about: while other people may name many gods and many lords, believers know that there is only one God and one Lord. Because of this “knowledge,” eating food sacrificed to idols has no significance, since there is only one God and Lord. Paul, however, urges the Corinthians to respect those who do not fully comprehend this “knowledge.” (See: [[rc://*/tw/dict/bible/other/know]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Building up<br><br>In [8:1](../08/01.md), Paul contrasts what “knowledge” does (“puffs up”) with what love does (“builds up”). “Building up” in this verse refers to helping other Christians grow in their knowledge of God and care for each other. In [8:10](../08/10.md), however, “building up” has a negative connotation. In this verse, the conscience of the “weak” is “built up,” which means that the “weak” person eats food sacrificed to idols despite his or her conscience says. “Building up” in this verse refers to strengthening a conscience so that one is able to do what one is uncomfortable with.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Other “gods” and “lords”<br><br>In [8:4–5](../08/04.md), Paul states that an idol is “nothing.” However, he also acknowledges that there are many so-called “gods” and “lords.” In [10:20–21](../10/20.md), Paul will make his point more clearly: those who sacrifice to idols are actually sacrificing to demons. So, Paul denies the existence of other “gods,” but he thinks that the idols do represent something: demons. In this chapter, you could clarify that Paul is speaking about what other people call “gods” and “lords.” (See: [[rc://*/tw/dict/bible/kt/falsegod]])
+1CO	8	intro	c8l6			0		# 1 Corinthians 8 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>      * The truth about food and idols (8:1–6)<br>      * Respecting the “weak” (8:7–13)<br><br>## Special Concepts in this Chapter<br><br>### Things sacrificed to idols<br><br>In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. In fact, for most people who were not wealthy, participating in worship with a sacrifice was one of the few situations in which they could eat meat. Throughout this chapter, Paul explains how the Corinthians should think about eating or not eating this meat. (See: [[rc://*/tw/dict/bible/kt/falsegod]])<br><br>### The “weak”<br><br>In [8:9](../08/09.md), [11](../08/11.md), Paul speaks about the “weak,” and in [8:7](../08/07.md), [10](../08/10.md), [12](../08/12.md), he mentions a “weak conscience,” which is the conscience of the “weak.” The “weak” person or conscience considers eating things sacrificed to idols to be participation in idolatry, and thus, sinful. Perhaps “weak” was a word that the Corinthians were using for fellow believers who were not comfortable eating food sacrificed idols. Paul urges the Corinthians to respect these “weak” people, even if it means never eating meat again. While Paul never uses the word “strong” in this section, the “strong would probably be those who are comfortable eating meat sacrificed to an idol.<br><br>### Knowledge<br><br>Paul refers to “knowledge” in [8:1](../08/01.md), [7](../08/07.md), [10–11](../08/10.md) and to “knowing” in [8:2–4](../08/02.md). Throughout the chapter, the one who has “knowledge” is contrasted with the one who is “weak.” In [8:4–6](../08/04.md), Paul explains what this “knowledge” is about: while other people may name many gods and many lords, believers know that there is only one God and one Lord. Because of this “knowledge,” eating food sacrificed to idols has no significance, since there is only one God and Lord. Paul, however, urges the Corinthians to respect those who do not fully comprehend this “knowledge.” (See: [[rc://*/tw/dict/bible/other/know]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Building up<br><br>In [8:1](../08/01.md), Paul contrasts what “knowledge” does (“puffs up”) with what love does (“builds up”). “Building up” in this verse refers to helping other Christians grow in their knowledge of God and care for each other. In [8:10](../08/10.md), however, “building up” has a negative connotation. In this verse, the conscience of the “weak” is “built up,” which means that the “weak” person eats food sacrificed to idols despite his or her conscience says. “Building up” in this verse refers to strengthening a conscience so that one is able to do what one is uncomfortable with.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Other “gods” and “lords”<br><br>In [8:4–5](../08/04.md), Paul states that an idol is “nothing.” However, he also acknowledges that there are many so-called “gods” and “lords.” In [10:20–21](../10/20.md), Paul will make his point more clearly: those who sacrifice to idols are actually sacrificing to demons. So, Paul denies the existence of other “gods,” but he thinks that the idols do represent something: demons. In this chapter, you could clarify that Paul is speaking about what other people call “gods” and “lords.” (See: [[rc://*/tw/dict/bible/kt/falsegod]])
 1CO	8	1	cep1	grammar-connect-words-phrases	περὶ δὲ	1	Now about	Just as in [7:1](../07/01.md), **Now about** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now about** here as you translated “now concerning” in [7:1](../07/01.md), [7:25](../07/25.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	8	1	g5t3	translate-unknown	τῶν εἰδωλοθύτων	1	food sacrificed to idols	Here Paul speaks about animals that are slaughtered, offered to a god, and then eaten. For many people in Paul’s culture, this was the only meat that was available for them to eat. In many cases, people would eat this meat at a god’s temple or shrine. However, sometimes the meat could be sold to people, who would then eat it in their homes. In the next few chapters, Paul will speak about whether and how Christians should eat or not eat this meat. If your language has a specific word or phrase for meat from an animal that has been offered to a god, you could use it here. If your language does not have such a word, you can use a descriptive phrase. Alternate translation: “meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	8	1	beh8	figs-activepassive	τῶν εἰδωλοθύτων	1	food sacrificed to idols	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “the things that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	8	1	vk06	figs-explicit	οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν	1	food sacrificed to idols	Here Paul could be: (1) expressing his own view about **knowledge**. Alternate translation: “We know that we all indeed have knowledge” (2) quoting what the Corinthians said in their letter so that he can respond to it, much like he did in [6:12–13](../06/12.md); [7:1](../07/01.md). Alternate translation: “you wrote, ‘we know that we all have knowledge.’” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	8	1	a6hi	figs-explicit	πάντες γνῶσιν ἔχομεν	1	food sacrificed to idols	Here Paul does not specify what the **knowledge** is about. It becomes clear in [8:4–6](../08/4.md) that Paul is speaking about **knowledge** about other gods, specifically knowing that there is only one God and that other gods do not really exist. If possible, do not give further explanation of **knowledge** here, since Paul explains later in the chapter. If you must specify what the **knowledge** is about, you could clarify that it is about the **idols** or the topic of **things sacrificed to idols**. Alternate translation: “we all have knowledge about idols” or “we all have knowledge about this issue” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	8	1	a6hi	figs-explicit	πάντες γνῶσιν ἔχομεν	1	food sacrificed to idols	Here Paul does not specify what the **knowledge** is about. It becomes clear in [8:4–6](../08/04.md) that Paul is speaking about **knowledge** about other gods, specifically knowing that there is only one God and that other gods do not really exist. If possible, do not give further explanation of **knowledge** here, since Paul explains later in the chapter. If you must specify what the **knowledge** is about, you could clarify that it is about the **idols** or the topic of **things sacrificed to idols**. Alternate translation: “we all have knowledge about idols” or “we all have knowledge about this issue” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	8	1	ytrf	figs-abstractnouns	πάντες γνῶσιν ἔχομεν…ἡ γνῶσις	1		If your language does not use an abstract noun for the idea behind **knowledge**, you can express the idea by using a verb such as “know.” Alternate translation: “we all know things. Knowing things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	8	1	yw8s	figs-abstractnouns	ἡ δὲ ἀγάπη	1	but love builds up	If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love.” Alternate translation: “but loving other believers” or “but a loving action” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	8	1	an8s	figs-metaphor	ἀγάπη οἰκοδομεῖ	1	love builds up	Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **love** helps other believers become stronger and more mature, just like building a house makes it strong and complete. If it would be helpful in your language, you could express the idea behind this figure of speech plainly or with a comparable metaphor. Alternate translation: “love enables other believers to grow” or “love edifies” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -1175,7 +1175,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	13	omzu		οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, **the ones serving at the altar** could be: (1) a specific group within **the ones working in the temple**, specifically the priests who work at the altar. Alternate translation: “particularly, those serving at the altar” (2) another way to speak about **the ones working in the temple**. Paul repeats himself to clarify exactly what eating **from the things of the temple** means. Alternate translation: “that is, those serving at the altar”
 1CO	9	13	fxxi	figs-explicit	οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, **the ones serving at the altar** refers to the specific people who offered sacrifices on **the altar**. Paul may specifically have in mind the “priests.” If it would be helpful in your language, you could express **the ones serving at the altar** with a word or phrase for the people who have the closest contact with God and who offer sacrifices to him. Alternate translation: “the priests” or “those who serve the most sacred things” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	13	lqar	translate-unknown	τῷ θυσιαστηρίῳ συνμερίζονται	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, to **partake from the altar** means that these people offer part of a sacrifice on the altar, but they also eat part of that sacrifice. If it would be helpful in your language, you could express **partake from the altar** with a word or phrase that refers to eating part of what people offer to their god. Alternate translation: “eat part of what is sacrificed on the altar” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	9	14	g5i8	figs-explicit	ὁ Κύριος διέταξεν	1	get their living from the gospel	Here Paul refers to how Jesus said that a “worker deserves wages” when he sent people to proclaim the good news. See the saying in [Matthew 10:10](../mat/10/10.md) and [Luke 10:7](../luk/10/7.md). If it would be helpful in your language, you could include a footnote to explain the reference to what Jesus said. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	14	g5i8	figs-explicit	ὁ Κύριος διέταξεν	1	get their living from the gospel	Here Paul refers to how Jesus said that a “worker deserves wages” when he sent people to proclaim the good news. See the saying in [Matthew 10:10](../mat/10/10.md) and [Luke 10:7](../luk/10/07.md). If it would be helpful in your language, you could include a footnote to explain the reference to what Jesus said. (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	14	tuiy	figs-idiom	ἐκ…ζῆν	1	get their living from the gospel	Here, **to live from** identifies how a person should support themselves and acquire food and other necessities. For example, **to live from** carpentry would mean that the person makes money to pay for food and housing by doing carpentry. If it would be helpful in your language, you could express **to live from** with a word or phrase in your language that refers to how a person makes a living or supports themselves. Alternate translation: “to support themselves on” or “to receive their income from” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	9	14	rj38	figs-metonymy	τοῦ εὐαγγελίου	1	get their living from the gospel	Here, **the gospel** refers to: (1) the job or occupation of proclaiming **the gospel**. Alternate translation: “preaching the gospel” (2) the people who hear and believe in **the gospel**. Alternate translation: “those who believe the gospel” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	9	15	fs7a	translate-unknown	οὐ κέχρημαι	1	these rights	Here, **taken advantage of** refers to “making use of” a resource or “requiring” a specific behavior. If it would be helpful in your language, you could express **taken advantage of** with a comparable phrase. Alternate translation: “have not made use of” or “have not required you to provide” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1769,21 +1769,21 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	13	4	m671	figs-personification	ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται; ἡ ἀγάπη οὐ ζηλοῖ; ἡ ἀγάπη οὐ περπερεύεται, οὐ φυσιοῦται	1	Love is patient and kind … It is not arrogant	Here Paul speaks as if **love** were a person who could be **patient**, **kind**, without **envy**, without “boasting,” and **not arrogant**. Paul speaks in this way to describe the abstract idea of **love** in more concrete ways that are easier to think about. If it would be helpful in your language, you could make Paul’s description of **love** more concrete in another way, such as by speaking about the “people” who **love**. Alternate translation: “If you love others, you are patient and kind; you do not envy; you do not boast, you are not arrogant” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	13	4	cr57	figs-ellipsis	μακροθυμεῖ, χρηστεύεται	1	Love is patient and kind … It is not arrogant	Here Paul does not connect **is patient** and **is kind** with any other words. He does this because he wants the Corinthians to think of these two ideas as closely connected. Since English speakers would misunderstand this connection, the ULT has added “and” to clarify that these two ideas are connected. If your readers would also misunderstand the connection, you could add a connecting word like the ULT does or you could express **is kind** as its own thought. Alternate translation: “is patient; it is kind” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	13	4	lhwa	figs-doublet	οὐ περπερεύεται, οὐ φυσιοῦται	1	Love is patient and kind … It is not arrogant	Here, **boast** refers to how people try to draw attention to how great they are, often with words. On the other hand, **arrogant** refers to how highly people think about themselves. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you can use one general word for “arrogance” or “pride.” Alternate translation: “is not proud” (See: [[rc://en/ta/man/translate/figs-doublet]])
-1CO	13	5	cp6x	figs-personification	οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς, οὐ παροξύνεται, οὐ λογίζεται τὸ κακόν	1	Connecting Statement:	Here, just like in [13:4](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in that verse. Alternate translation: “If you love others, you are not rude; you are not seeking your own; you are not easily angered; you do not keep a count of wrongs” (See: [[rc://en/ta/man/translate/figs-personification]])
+1CO	13	5	cp6x	figs-personification	οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς, οὐ παροξύνεται, οὐ λογίζεται τὸ κακόν	1	Connecting Statement:	Here, just like in [13:4](../13/04.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in that verse. Alternate translation: “If you love others, you are not rude; you are not seeking your own; you are not easily angered; you do not keep a count of wrongs” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	13	5	l8l6	translate-unknown	οὐκ ἀσχημονεῖ	1	It is not easily angered	Here, **rude** refers to behavior that is shameful or disgraceful. If it would be helpful in your language, you could express **rude** with a word that refers to shameful or disgraceful behavior. Alternate translation: “It does not do disgraceful things” or “it is not inappropriate” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	13	5	rj3v	figs-idiom	οὐ ζητεῖ τὰ ἑαυτῆς	1	It is not easily angered	Here, **{its} own** refers to what is good for oneself. In other words, seeking **{its} own** would mean that “love” is trying to do what is best for itself, not for others. If it would be helpful in your language, you could express **it does not seek {its} own** with a comparable idiom or express the idea with a word such as “selfish.” Alternate translation: “it is not selfish” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	13	5	xt3v	figs-activepassive	οὐ παροξύνεται	1	It is not easily angered	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the person who is **angered** rather than focusing on the one provoking them. If you must state who did the action, you can use a vague or generic subject. Alternate translation: “others do not anger them easily” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	13	5	eem0	figs-metaphor	οὐ λογίζεται τὸ κακόν	1	It is not easily angered	Here Paul speaks as if someone could **keep a count**, as if they were writing them down and adding them up, of each and every bad thing that others have done. He speaks in this way to describe how people remember **wrongs** and do not forgive them. If it would be helpful in your language, you could express **keep a count of wrongs** with a comparable metaphor or express the idea plainly. Alternate translation: “it does not hold onto wrongs” or “it is not resentful” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	13	6	wl5y	figs-personification	οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ;	1	Connecting Statement:	Here, just like in [13:4–5](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you do not rejoice in unrighteousness, but you rejoice in the truth” (See: [[rc://en/ta/man/translate/figs-personification]])
+1CO	13	6	wl5y	figs-personification	οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ;	1	Connecting Statement:	Here, just like in [13:4–5](../13/04.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you do not rejoice in unrighteousness, but you rejoice in the truth” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	13	6	tpz6	figs-doublenegatives	οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ;	1	It does not rejoice in unrighteousness. Instead, it rejoices in the truth	Here Paul uses two negative words, **not** and **unrighteousness**, to indicate a positive meaning. If your language does not use two negative words like this, you can instead use one positive word. If you do so, you will have to make the second half a connection instead of a contrast. Alternate translation: “It rejoices in righteousness and in the truth” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 1CO	13	6	koaf	figs-abstractnouns	ἐπὶ τῇ ἀδικίᾳ	1	It does not rejoice in unrighteousness. Instead, it rejoices in the truth	If your language does not use an abstract noun for the idea behind **unrighteousness**, you can express the idea by using an adjective such as “unrighteous” or an adverb such as “unrighteously.” Alternate translation: “unrighteous acts” or “in what people do unrighteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	13	6	g57e	figs-abstractnouns	τῇ ἀληθείᾳ	1	It does not rejoice in unrighteousness. Instead, it rejoices in the truth	If your language does not use an abstract noun for the idea behind **truth**, you can express the idea by using an adjective such as “true.” Alternate translation: “in true things” or “things that are true” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	13	7	vf6x	figs-personification	πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει	1	Connecting Statement:	Here, just like in [13:4–6](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you bear all things, believe all things, hope all things, endure all things” (See: [[rc://en/ta/man/translate/figs-personification]])
+1CO	13	7	vf6x	figs-personification	πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει	1	Connecting Statement:	Here, just like in [13:4–6](../13/04.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you bear all things, believe all things, hope all things, endure all things” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	13	7	ksy2	figs-idiom	πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει	1	Connecting Statement:	Here, **all things** refers primarily to the situation or time in which “love” **bears**, **believes**, **hopes**, and **endures**. The phrase **all things** does not mean that “love” **believes** everything it hears or **hopes** for everything that could happen. Rather, the point is that “love” **believes** in every situation and **hopes** at all times. If it would be helpful in your language, you could express the idea behind **all things**in a way that more clearly refers to time or situation. Alternate translation: “It bears up in every situation, believes in every situation, hopes in every situation, endures in every situation” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	13	7	y5dm	figs-explicit	πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει	1	Connecting Statement:	If you follow the previous note and understand **all things** as referring to time or situation, then **bears**, **believes**, **hopes**, and **endures** do not have stated objects. Paul does not state the objects because he wants the description to be general and easily applied to many situations. If you must express objects, the verbs **bears** and **endures** imply that a person **bears** and **endures** bad things that other people do. The verbs **believes** and **hopes** imply that a person **believes** and **hopes** that God will do what he has promised to do. Alternate translation: “It bears what others do in every situation; believes God in every situation; hopes in God in every situation; endures what others do in every situation” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	13	7	oamf	figs-parallelism	πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει	1	Connecting Statement:	Here Paul repeats **all things** and the same structure in four straight clauses. This was worded powerfully in his culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “It bears, believes, hopes, and endures all things” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 1CO	13	7	lfoo	translate-unknown	στέγει	1	Connecting Statement:	Here, **bears** could refer to: (1) keeping things that are outside from getting inside. The point here would be that “love” is able to “bear” or endure bad things that other people do. Alternate translation: “It endures” or “It tolerates” (2) keeping things that are inside from getting outside. The point here would be that “love” protects or shields other people from bad things. Alternate translation: “It protects against” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	13	8	o6tv	figs-personification	ἡ ἀγάπη οὐδέποτε πίπτει	1	Connecting Statement:	Here, just like in [13:4–7](../13/4.md), Paul speaks as if **love** were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you will never stop doing so” (See: [[rc://en/ta/man/translate/figs-personification]])
+1CO	13	8	o6tv	figs-personification	ἡ ἀγάπη οὐδέποτε πίπτει	1	Connecting Statement:	Here, just like in [13:4–7](../13/04.md), Paul speaks as if **love** were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you will never stop doing so” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	13	8	sb1a	figs-litotes	οὐδέποτε πίπτει	1	Connecting Statement:	Here Paul uses two negative words, **never** and **fails**, to indicate a positive meaning. If your language does not use two negative words like this, you can instead use a strong positive word. Alternate translation: “always keeps going” or “love always continues” (See: [[rc://en/ta/man/translate/figs-litotes]])
 1CO	13	8	jlan	grammar-connect-condition-fact	εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται	1	Connecting Statement:	Here Paul uses the conditional form to identify what he is speaking about. This form does not mean that Paul is unsure about whether **prophecies**, **tongues**, and **knowledge** currently exist. Rather, Paul uses this form to identify each one as the topic of the rest of the clause. If it would be helpful in your language, you could express the idea behind Paul’s use of **if** hereby using a contrast word such as “although” or by simplifying the clauses so that they do not use **if**. Alternate translation: “although there are prophecies, they will pass away; although there are tongues, they will cease; although there is knowledge, it will pass away” or “prophecies will pass away; tongues will cease; knowledge will pass away” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	13	8	ytoy	figs-ellipsis	εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται.	1	Connecting Statement:	Here Paul omits some words that may be required in your language to make a full sentence. If you need these words, you could supply a phrase such as “there are” or “there is.” Since English does need these words in the first clause, the ULT supplies them. You could supply them in just the first clause or in all of the clauses. Alternate translation: “if there are prophecies, they will pass away; if there are tongues, they will cease; if there is knowledge, it will pass away” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
@@ -2160,7 +2160,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	20	dcym	figs-euphemism	τῶν κεκοιμημένων	1	the firstfruits	Here Paul is referring to people who have died as **the ones having fallen asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **the ones having fallen asleep** with a different polite way of referring to those who have died, or you could express the idea plainly. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]])
 1CO	15	21	bzud	grammar-connect-logic-result	ἐπειδὴ	1	death came by a man	Here, **since** introduces a logical statement about how things work. Paul assumes that everyone agrees that **death {is} by a man**. His point is that, **since** things work that way, **by a man also resurrection of the dead**. If it would be helpful in your language, you could express **since** with a word or phrase that introduces this kind of logical connection. Alternate translation: “since we know that” or “because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	15	21	uca8	figs-abstractnouns	δι’ ἀνθρώπου θάνατος	1	death came by a man	If your language does not use an abstract noun for the idea behind **death**, you can express the idea by using a verb such as “die.” Alternate translation: “everyone dies by a man” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	15	21	mjjw	figs-extrainfo	δι’ ἀνθρώπου…καὶ δι’ ἀνθρώπου	1	death came by a man	Here, the first **man** that Paul refers to would be “Adam,” the first man. When Adam sinned, **death** became a part of human life (see especially [Genesis 3:17–19](../gen/3/17.md)). The second **man** that Paul refers to is Christ, whose resurrection guarantees and begins the **resurrection of the dead**. However, since Paul explains this in the next verse ([15:22](../15/22.md)), if possible do not include this information here. If it would be helpful in your language, you could translate **a man** to make it clear that a specific **man** is in view in both cases. Alternate translation: “is by a specific man, by a specific man also” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
+1CO	15	21	mjjw	figs-extrainfo	δι’ ἀνθρώπου…καὶ δι’ ἀνθρώπου	1	death came by a man	Here, the first **man** that Paul refers to would be “Adam,” the first man. When Adam sinned, **death** became a part of human life (see especially [Genesis 3:17–19](../gen/03/17.md)). The second **man** that Paul refers to is Christ, whose resurrection guarantees and begins the **resurrection of the dead**. However, since Paul explains this in the next verse ([15:22](../15/22.md)), if possible do not include this information here. If it would be helpful in your language, you could translate **a man** to make it clear that a specific **man** is in view in both cases. Alternate translation: “is by a specific man, by a specific man also” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 1CO	15	21	gsgb	figs-ellipsis	δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις	1	death came by a man	In both clauses, Paul omits the verb **{is}** because the Corinthians would infer it. If your readers would not infer this verb, you could include it in the first clause (as the ULT does) or in both clauses. Alternate translation: “death is by a man, by a man also is the resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	15	21	gf8p	figs-abstractnouns	ἀνάστασις νεκρῶν	1	by a man also came the resurrection of the dead	If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will resurrect” or “the dead will be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	15	21	wnsi	figs-nominaladj	νεκρῶν	1	by a man also came the resurrection of the dead	Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
diff --git a/en_tn_53-1TH.tsv b/en_tn_53-1TH.tsv
index 6c1d8afa2a..8c9c3e43b5 100644
--- a/en_tn_53-1TH.tsv
+++ b/en_tn_53-1TH.tsv
@@ -376,7 +376,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1TH	4	18	y7zi	figs-imperative	παρακαλεῖτε	1	will be caught up … in the clouds to meet the Lord in the air	This is an imperative, but it communicates an appeal rather than a command. Use a form in your language that communicates an appeal. Alternate translation: “you should encourage” or “please continue to comfort (See: [[rc://en/ta/man/translate/figs-imperative]])
 1TH	4	18	aya5	writing-pronouns	ἀλλήλους	1	will be caught up … in the clouds to meet the Lord in the air	The pronoun **one another** refers to the Thessalonian church. If it would be helpful in your language, you could make it explicit. Alternate translation: “each fellow member of your church” or “your fellow Thessalonian believers in Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1TH	4	18	xsus	figs-synecdoche	ἐν τοῖς λόγοις τούτοις	1	will be caught up … in the clouds to meet the Lord in the air	Here, **with these words** could refer to “we will always be with the Lord” in [4:17](../04/17.md) or to all that has been said in [4:13–17](../04/13.md). Alternate translation: “by reminding each other of our message” or “with these promises” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-1TH	5	intro	ay3d			0		# 1 Thessalonians 5 General Notes<br><br>## Outline of 1 Thessalonians 5<br><br>1. Apostolic Teachings on the Second Coming of Christ (5:1–10)<br>* Timing (5:1–3)<br>* Preparation (5:4–8)<br>* God’s plan (5:9–10)<br>2. Final Instructions (5:11–28)<br>* Final Commands (5:11–22)<br>* Final Prayer (5:23–24)<br>* Final Appeals (5:25–27)<br>* Final blessing (5:25–27)<br><br>## Structure and Formatting<br><br>Paul concludes his letter in a way that was typical of letters in the ancient Near East.<br><br>## “We” and “You”<br><br>In this letter, the words **we** and **our** refer to Paul, Silvanus, and Timothy, unless otherwise noted. Throughout the letter, **we** and **our** are used to convey that all three apostles are in agreement with the letter.<br><br>## Special Concepts in this Chapter<br><br>### Idiom<br><br>#### Day of the Lord<br><br>The “day of the Lord” is an idiom for the time of final salvation for God’s people and final judgment for God’s enemies. “Day” is metaphorical for a time period. Thus, the exact time of the coming “day of the Lord” will be a surprise to the world. The simile “like a thief in the night” refers to this surprise timing. Because of this, Christians must prepare for the coming of the Lord by living with faith, hope and love [5:8](../05/08.md) toward God and others. (See: [[rc://en/tw/dict/bible/kt/dayofthelord]])<br><br>### Simile<br><br>#### Like a thief<br><br>The simile “like a thief in the night” refers to this surprise timing. Because of this, Christians must prepare for the coming of the Lord by living with faith, hope, and love [5:8](../05/08.md) toward God and others. (See: [[rc://en/ta/man/translate/figs-simile]])<br><br>### Metaphor<br><br>#### Day and night, light and darkness<br><br>The apostles use many metaphors throughout [5:1–11](../05/1.md). “Night,” “darkness,” “drunk,” “sleep” are all metaphors about spiritual ignorance or lack of readiness. “Day,” “light,” “sober,” “watch” are all metaphors about spiritual awareness and readiness.<br><br>#### Armor<br><br>Here, the apostles use a military metaphor to urge the Thessalonian church to be ready for Christ’s Second Coming at “the day of the Lord.” Just as soldiers must always be armed and ready to fight, so the Christian must live prepared for Christ’s return. Faithfulness and love are compared to a breastplate, and the hope of salvation is likened to a helmet [5:8](../05/08.md).<br><br>#### Prophecy<br><br>Those who “despise prophecies” in [5:20](../05/20.md) are said to “quench the Spirit.” This is a metaphor for trying to hinder the Holy Spirit’s guidance in the Church. All prophecies are to be examined and tested to determine if they adhere to apostolic teaching [5:21](../05/21.md). All prophecies that are proven to agree with apostolic teaching, are to be retained as good [5:21–22](../05/21/.md).<br><br>### Submission to Christian leadership<br><br>The apostles link the well-being and spiritual safety of the Thessalonian church to obedience to their leaders. Christian leaders are to be given recognition and loving respect by the church [5:12–13](../05/12.md).<br><br>### Holy Kiss<br><br>This refers to the ancient practice of exchanging a kiss of peace on the cheek during the liturgy. Different cultures have different standards of appropriate physical contact. These different cultural standards may make translating this passage difficult. Translators will have to consider the most appropriate way to communicate this sensitive issue [5:26](../05/26.md).
+1TH	5	intro	ay3d			0		# 1 Thessalonians 5 General Notes<br><br>## Outline of 1 Thessalonians 5<br><br>1. Apostolic Teachings on the Second Coming of Christ (5:1–10)<br>* Timing (5:1–3)<br>* Preparation (5:4–8)<br>* God’s plan (5:9–10)<br>2. Final Instructions (5:11–28)<br>* Final Commands (5:11–22)<br>* Final Prayer (5:23–24)<br>* Final Appeals (5:25–27)<br>* Final blessing (5:25–27)<br><br>## Structure and Formatting<br><br>Paul concludes his letter in a way that was typical of letters in the ancient Near East.<br><br>## “We” and “You”<br><br>In this letter, the words **we** and **our** refer to Paul, Silvanus, and Timothy, unless otherwise noted. Throughout the letter, **we** and **our** are used to convey that all three apostles are in agreement with the letter.<br><br>## Special Concepts in this Chapter<br><br>### Idiom<br><br>#### Day of the Lord<br><br>The “day of the Lord” is an idiom for the time of final salvation for God’s people and final judgment for God’s enemies. “Day” is metaphorical for a time period. Thus, the exact time of the coming “day of the Lord” will be a surprise to the world. The simile “like a thief in the night” refers to this surprise timing. Because of this, Christians must prepare for the coming of the Lord by living with faith, hope and love [5:8](../05/08.md) toward God and others. (See: [[rc://en/tw/dict/bible/kt/dayofthelord]])<br><br>### Simile<br><br>#### Like a thief<br><br>The simile “like a thief in the night” refers to this surprise timing. Because of this, Christians must prepare for the coming of the Lord by living with faith, hope, and love [5:8](../05/08.md) toward God and others. (See: [[rc://en/ta/man/translate/figs-simile]])<br><br>### Metaphor<br><br>#### Day and night, light and darkness<br><br>The apostles use many metaphors throughout [5:1–11](../05/01.md). “Night,” “darkness,” “drunk,” “sleep” are all metaphors about spiritual ignorance or lack of readiness. “Day,” “light,” “sober,” “watch” are all metaphors about spiritual awareness and readiness.<br><br>#### Armor<br><br>Here, the apostles use a military metaphor to urge the Thessalonian church to be ready for Christ’s Second Coming at “the day of the Lord.” Just as soldiers must always be armed and ready to fight, so the Christian must live prepared for Christ’s return. Faithfulness and love are compared to a breastplate, and the hope of salvation is likened to a helmet [5:8](../05/08.md).<br><br>#### Prophecy<br><br>Those who “despise prophecies” in [5:20](../05/20.md) are said to “quench the Spirit.” This is a metaphor for trying to hinder the Holy Spirit’s guidance in the Church. All prophecies are to be examined and tested to determine if they adhere to apostolic teaching [5:21](../05/21.md). All prophecies that are proven to agree with apostolic teaching, are to be retained as good [5:21–22](../05/21/.md).<br><br>### Submission to Christian leadership<br><br>The apostles link the well-being and spiritual safety of the Thessalonian church to obedience to their leaders. Christian leaders are to be given recognition and loving respect by the church [5:12–13](../05/12.md).<br><br>### Holy Kiss<br><br>This refers to the ancient practice of exchanging a kiss of peace on the cheek during the liturgy. Different cultures have different standards of appropriate physical contact. These different cultural standards may make translating this passage difficult. Translators will have to consider the most appropriate way to communicate this sensitive issue [5:26](../05/26.md).
 1TH	5	1	i2vm	figs-explicit	περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν	1	General Information:	Here, **Now concerning** signals a change in subject (See also [4:9](../04/09.md)). This phrase implies that the apostles are answering a specific question previously asked by the Thessalonian church about the timing of “the coming of the Lord” and how the church should prepare for it. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Now, about your question related to the exact timing of the Lord’s return” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1TH	5	1	a8f3	figs-idiom	τῶν χρόνων καὶ τῶν καιρῶν	1	General Information:	Here, **the times and the seasons** is an idiom referring to a specific point in time or a time period. If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. This phrase could refer to: (1) a specific point in time. Alternate translation: “the appointed time when Jesus returns” or “the fixed time when Jesus returns” (See [Acts 1:7](acts/01/07.md)) for this exact phrase referring to the same thing)). (2) a specific amount of time. Alternate translation: “how long it will take for the Lord Jesus to return” or “when the Lord Jesus will return” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1TH	5	1	caue	figs-ellipsis	οὐ χρείαν ἔχετε ὑμῖν γράφεσθαι	1	General Information:	Here words are left out in the original that a sentence would need in many languages to be complete. Since English needs it, **{for us}** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv
index 900cba49ca..a16c138cba 100644
--- a/en_tn_59-HEB.tsv
+++ b/en_tn_59-HEB.tsv
@@ -1188,7 +1188,7 @@ HEB	9	26	kg1l	writing-pronouns	αὐτὸν	1	If that had been the case	Here, th
 HEB	9	26	rwtt	figs-explicit	παθεῖν	1	If that had been the case	Here the author uses the word **suffer** to refer to everything bad that Jesus experienced, but he is especially focusing on Jesus’ death on the cross. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “to suffer and die” or “to be crucified” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	9	26	rr3s	figs-idiom	ἀπὸ καταβολῆς κόσμου	1	If that had been the case	Here, the phrase **the foundation of the world** refers to the time when God created everything. When something is **from** this time, that means that it happens throughout the time between when God created everything and now. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “from when the world was created until now” (See: [[rc://en/ta/man/translate/figs-idiom]])
 HEB	9	26	ezjh	figs-abstractnouns	ἀπὸ καταβολῆς κόσμου	1	If that had been the case	If your language does not use an abstract noun for the idea behind **foundation**, you could express the idea by using a verb such as “found” or “create.” Alternate translation: “from the founding of the world” or “from when God founded the world” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-HEB	9	26	weec	grammar-connect-logic-contrast	νυνὶ δὲ	1	If that had been the case	Here, the phrase **But now** could introduce (1) a contrast with the hypothetical situation the author offered in the first half of the verse. In this case, the word **now** does not refer to time but identifies what is actually true. See the similar construction in [8:6](../08/6.md), which contrasts with the hypothetical situation in [8:4](../08/04.md). Alternate translation: “In reality, though,” or “As it really is,” (2) a contrast with the hypothetical situation earlier in the verse and between the past (what the priests did) and the present (**now**). In this case, the word **now** does refer to time. Alternate translation: “But in the present” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
+HEB	9	26	weec	grammar-connect-logic-contrast	νυνὶ δὲ	1	If that had been the case	Here, the phrase **But now** could introduce (1) a contrast with the hypothetical situation the author offered in the first half of the verse. In this case, the word **now** does not refer to time but identifies what is actually true. See the similar construction in [8:6](../08/06.md), which contrasts with the hypothetical situation in [8:4](../08/04.md). Alternate translation: “In reality, though,” or “As it really is,” (2) a contrast with the hypothetical situation earlier in the verse and between the past (what the priests did) and the present (**now**). In this case, the word **now** does refer to time. Alternate translation: “But in the present” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 HEB	9	26	aojy	figs-activepassive	πεφανέρωται	1	to do away with sin by the sacrifice of himself	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. The author uses the passive form here to focus on Jesus, who **has been revealed**, rather than focusing on the person doing the “revealing.” If you must state who did the action, the author implies that Jesus himself did it. Alternate translation: “he has revealed himself” or “he has appeared” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 HEB	9	26	hg2g	figs-explicit	πεφανέρωται	1	to do away with sin by the sacrifice of himself	Here, the phrase **he has been revealed** could refer to: (1) Jesus’ “appearance” in the heavenly sanctuary (see “made visible” in [9:24](../09/24.md)). Alternate translation: “he has appeared in heaven” (2) Jesus’ “appearance” on earth when he became human and died. Alternate translation: “he has appeared on earth” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	9	26	mfhz	figs-idiom	ἐπὶ συντελείᾳ τῶν αἰώνων	1	to do away with sin by the sacrifice of himself	Here, the phrase **the end of the ages** refers to the last period in the history of the world, which began when Jesus lived, died, and came alive again. It also means that this last period has been the goal of all the previous events. If your language has a way to refer to the last period in the history of the world, you could use it here. Alternatively, if your language has a way to refer to the end of the world, you could express the idea by stating that the end of the world will happen soon. Alternate translation: “at this time when the end of the world is coming soon” or “during these end times” (See: [[rc://en/ta/man/translate/figs-idiom]])