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@ -380,9 +380,8 @@ ROM 2 29 d1go figs-possession περιτομὴ καρδίας 1 Paul is using
ROM 2 29 hbiv figs-idiom περιτομὴ καρδίας 1 Here, the term **circumcision of the heart** is an idiom meaning “a removal of sin from a person” or “an inward mark of belonging to God’s people.” This expression first occurred in the Old Testament ([Deuteronomy 30:6](../../deu/30/06.md); [Jeremiah 4:4](../../jer/04/04.md)).If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “truly belonging to God’s people is by removal of sin” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 2 29 hbiv figs-idiom περιτομὴ καρδίας 1 Here, the term **circumcision of the heart** is an idiom meaning “a removal of sin from a person” or “an inward mark of belonging to God’s people.” This expression first occurred in the Old Testament ([Deuteronomy 30:6](../../deu/30/06.md); [Jeremiah 4:4](../../jer/04/04.md)).If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “truly belonging to God’s people is by removal of sin” (See: [[rc://en/ta/man/translate/figs-idiom]])
ROM 2 29 n4pp figs-metonymy καρδίας 1 See how you translated this word in [1:21](../01/21.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 29 n4pp figs-metonymy καρδίας 1 See how you translated this word in [1:21](../01/21.md). (See: [[rc://en/ta/man/translate/figs-metonymy]])
ROM 2 29 ffa3 figs-metaphor ἐν Πνεύματι, οὐ γράμματι 1 Paul speaks figuratively of **circumcision of the heart** as if it were located inside **the Spirit**, and not located inside **the letter**. He means that true **circumcision** is an inwardly accomplished by the Holy **Spirit**, not through following a set of prescribed rules. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “is accomplished by the Holy Spirit instead of following the rules written in the law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 2 29 ffa3 figs-metaphor ἐν Πνεύματι, οὐ γράμματι 1 Paul speaks figuratively of **circumcision of the heart** as if it were located inside **the Spirit**, and not located inside **the letter**. He means that true **circumcision** is an inwardly accomplished by the Holy **Spirit**, not through following a set of prescribed rules. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “is accomplished by the Holy Spirit instead of following the rules written in the law” (See: [[rc://en/ta/man/translate/figs-metaphor]])
ROM 2 29 gcoq figs-metonymy γράμματι 1 Paul is figuratively describing what the **the law** prescribes for circumcision by association with the letters that make up **the law** (See [2:27](../02/27.md)). If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “by the written law code” or “in God’s written law” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 29 gcoq figs-metonymy γράμματι 1 See how you translated **letter** in [verse 27](../02/27.md). (See: [[rc://en/ta/man/translate/figs-metonymy]])
ROM 2 29 dd3p figs-synecdoche γράμματι 1 in the Spirit, not in the letter Paul is figuratively describing **the law** by association with the letters that make up **the law**. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “the written law code” or “God’s written law” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 29 qa6b figs-possession οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ’ ἐκ τοῦ Θεοῦ 1 in the Spirit Paul is using the possessive form **whose** to describe from whom **the one who is inwardly a Jew** receives **praise**. If this is not clear in your language, you could use the adjective “his” instead of the noun “him” or express this idea as a verbal phrase. Alternate translation: “his praise is not from people but from God” or “God is who praises him not human beings” (See: [[rc://en/ta/man/translate/figs-possession]])
ROM 2 29 qa6b figs-possession οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ’ ἐκ τοῦ Θεοῦ 1 in the Spirit Paul is using the possessive form **of him** to describe from whom **the one who is inwardly a Jew** receives **praise**. If this is not clear in your language, you could use the adjective “his” instead of the noun “him” or express this idea as a verbal phrase. Alternate translation: “his praise is not from people but from God” or “God is who praises him not human beings” (See: [[rc://en/ta/man/translate/figs-possession]])
ROM 3 intro y2kb 0 # Romans 3 General Notes<br><br>## Structure and formatting<br><br>3. All mankind is condemned because of sin (1:18–3:20)<br> * All non-Jews have sinned (1:18–32)<br> * All Jews have sinned (2:1–3:8)<br> * Everyone has sinned (3:9–20)<br>4. Righteousness through Jesus Christ by faith in him (3:21–5:21)<br> * God’s righteousness is received through faith (3:21–26)<br> * No one can boast in works (3:27–31)<br><br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 4 and 10-18 of this chapter, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>Chapter 3 answers the question, “What advantage does being a Jew have over being a Gentile?” (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/save]])<br><br>### “For all have sinned and come short of the glory of God”<br><br>Because God is holy, anyone with him in heaven must be perfect. Any sin at all will condemn a person. (See: [[rc://en/tw/dict/bible/kt/heaven]] and [[rc://en/tw/dict/bible/kt/condemn]])<br><br>### The purpose of the law of Moses<br><br>Obeying the law cannot make a person right with God. Obeying God’s law is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/faith]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>Paul frequently uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]]) ROM 3 intro y2kb 0 # Romans 3 General Notes<br><br>## Structure and formatting<br><br>3. All mankind is condemned because of sin (1:18–3:20)<br> * All non-Jews have sinned (1:18–32)<br> * All Jews have sinned (2:1–3:8)<br> * Everyone has sinned (3:9–20)<br>4. Righteousness through Jesus Christ by faith in him (3:21–5:21)<br> * God’s righteousness is received through faith (3:21–26)<br> * No one can boast in works (3:27–31)<br><br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 4 and 10-18 of this chapter, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>Chapter 3 answers the question, “What advantage does being a Jew have over being a Gentile?” (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/save]])<br><br>### “For all have sinned and come short of the glory of God”<br><br>Because God is holy, anyone with him in heaven must be perfect. Any sin at all will condemn a person. (See: [[rc://en/tw/dict/bible/kt/heaven]] and [[rc://en/tw/dict/bible/kt/condemn]])<br><br>### The purpose of the law of Moses<br><br>Obeying the law cannot make a person right with God. Obeying God’s law is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/faith]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>Paul frequently uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]])
ROM 3 1 v788 figs-rquestion τί οὖν 1 Connecting Statement: Here, **What then {is}** marks the beginning of a series rhetorical questions and answers in [3:1–9](../03/01.md) to emphasize that “Jews and Greeks” are “under sin.” If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as a statement or an exclamation as in the UST or communicate the emphasis in another way. (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 3 1 v788 figs-rquestion τί οὖν 1 Connecting Statement: Here, **What then {is}** marks the beginning of a series rhetorical questions and answers in [3:1–9](../03/01.md) to emphasize that “Jews and Greeks” are “under sin.” If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as a statement or an exclamation as in the UST or communicate the emphasis in another way. (See: [[rc://en/ta/man/translate/figs-rquestion]])
ROM 3 1 vrm4 figs-parallelism τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show the similarity between **the Jew** and **the circumcision**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “How then is being a Jew or being circumcised beneficial” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 3 1 vrm4 figs-parallelism τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show the similarity between **the Jew** and **the circumcision**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “How then is being a Jew or being circumcised beneficial” (See: [[rc://en/ta/man/translate/figs-parallelism]])

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