wanyu/IteraTeR_full_sent huggingface dataset:
Original:  Ethnologist Christoph von Fürer-Haimendorf explained, "In Buddhist thinking the whole universe, men as well as gods, are subject to a reign of law. Every action, good or bad, has an inevitable and automatic effect in a long chain of causes, an effect which is independent of the will of any deity. Even though this may leave no room for the concept of 'sin' in the sense of an act of defiance against the authority of a personal god, Buddhists speak of 'sin' when referring to transgressions against the universal moral code."
Edit intent: coherence
Original: %DIFDELCMD < %DIFDELCMD < %%% However, Anantarika-kamma in Theravada Buddhism is a heinous crime, which through karmic process brings immediate disaster. In Mahayana Buddhism these five crimes are referred to as pañcānantarya (Pāli), and are mentioned in The Sutra Preached by the Buddha on the Total Extinction of the Dharma, The five crimes or sins are: Injuring a Buddha Killing an Arhat Creating schism in the society of Sangha Matricide Patricide Christianity Hamartiology%DIFDELCMD < %DIFDELCMD < %%% The doctrine of sin is central to Christianity, since its basic message is about redemption in Christ.
Revised: %DIFDELCMD < %DIFDELCMD < %%% Christianity Hamartiology%DIFDELCMD < %DIFDELCMD < %%% The doctrine of sin is central to Christianity, since its basic message is about redemption in Christ.
Edit intent: coherence
Original:  In Mahayana Buddhism these five crimes are referred to as pañcānantarya (Pāli), and are mentioned in The Sutra Preached by the Buddha on the Total Extinction of the Dharma, The five crimes or sins are: Injuring a Buddha Killing an Arhat Creating schism in the society of Sangha Matricide Patricide Christianity Hamartiology%DIFDELCMD < %DIFDELCMD < %%% The doctrine of sin is central to Christianity, since its basic message is about redemption in Christ.
Revised:  In Mahayana Buddhism these five crimes are referred to as pañcānantarya (Pāli), and are mentioned in The Sutra Preached by the Buddha on the Total Extinction of the Dharma, The five crimes or sins are: Injuring a Buddha Killing an Arhat Creating schism in the society of Sangha Matricide Patricide %DIFDELCMD < %DIFDELCMD < %%% The doctrine of sin is central to Christianity, since its basic message is about redemption in Christ.
Edit intent: coherence
Original:  In Mahayana Buddhism these five crimes are referred to as pañcānantarya (Pāli), and are mentioned in The Sutra Preached by the Buddha on the Total Extinction of the Dharma, The five crimes or sins are: Injuring a Buddha Killing an Arhat Creating schism in the society of Sangha Matricide Patricide Christianity Hamartiology%DIFDELCMD < %DIFDELCMD < %%% The doctrine of sin is central to Christianity, since its basic message is about redemption in Christ.Rahner, p. 1588 Christian hamartiology describes sin as an act of offense against God by despising his persons and Christian biblical law, and by injuring others.Sabourin, p. 696 In Christian views it is an evil human act, which violates the rational nature of man as well as God's nature and his eternal law. According to the classical definition of St. Augustine of Hippo sin is "a word, deed, or desire in opposition to the eternal law of God."
Revised:  In Mahayana Buddhism these five crimes are referred to as pañcānantarya (Pāli), and are mentioned in The Sutra Preached by the Buddha on the Total Extinction of the Dharma, The five crimes or sins are: Injuring a Buddha Killing an Arhat Creating schism in the society of Sangha Matricide Patricide Christianity Hamartiology%DIFDELCMD < %DIFDELCMD < %%% tord, deed, or desire in opposition to the eternal law of God."
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Original:  Contra Faustum Manichaeum, 22,27; PL 42,418; cf. Thomas Aquinas, STh I–II q71 a6.Mc Guinness, p. 241 Thus, sin requires redemption, a metaphor alluding to atonement, in which the death of Jesus is the price that is paid to release the faithful from the bondage of sin.
Revised:  Thus, sin requires redemption, a metaphor alluding to atonement, in which the death of Jesus is the price that is paid to release the faithful from the bondage of sin.
Edit intent: coherence
Original: Mc Guinness, p. 241 Thus, sin requires redemption, a metaphor alluding to atonement, in which the death of Jesus is the price that is paid to release the faithful from the bondage of sin.Gruden, Wayne. Systemic Theology: An Introduction to Biblical Doctrine, Nottingham: Intervarsity Press, p .580 Among some scholars, sin is understood mostly as legal infraction or contract violation of non-binding philosophical frameworks and perspectives of Christian ethics, and so salvation tends to be viewed in legal terms.
Revised: Mc Guinness, p. 241 Thus, sin requires redemption, a metaphor alluding to atonement, in which the death of Jesus is the price that is Among some scholars, sin is understood mostly as legal infraction or contract violation of non-binding philosophical frameworks and perspectives of Christian ethics, and so salvation tends to be viewed in legal terms.
Edit intent: clarity
Original:  Systemic Theology: An Introduction to Biblical Doctrine, Nottingham: Intervarsity Press, p .580 Among some scholars, sin is understood mostly as legal infraction or contract violation of non-binding philosophical frameworks and perspectives of Christian ethics, and so salvation tends to be viewed in legal terms. Other Christian scholars understand sin to be fundamentally relational—a loss of love for the Christian God and an elevation of self-love ("concupiscence", in this sense), as was later propounded by Augustine in his debate with the Pelagians.On Grace and Free Will (see Nicene and Post-Nicene Fathers, trans. P.Holmes, vol. 5; 30–31%DIFDELCMD < [%%% 14–15 ).
Revised:  Systemic Theology: An Introduction to Biblical Doctrine, Nottingham: Intervarsity Press, p .580 %DIFDELCMD < [%%% 14–15 ).
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Original:  30–31%DIFDELCMD < [%%% 14–15 ). As with the legal definition of sin, this definition also affects the understanding of Christian grace and salvation, which are thus viewed in relational terms.For a historical review of this understanding, see R.N.Frost, "Sin and Grace", in Paul L. Metzger, Trinitarian Soundings, T%DIFDELCMD < &%%% T Clark, 2005.
Revised:  30–31%DIFDELCMD < [%%% 14–15 %DIFDELCMD < &%%% T Clark, 2005.
Edit intent: clarity
Original: For a historical review of this understanding, see R.N.Frost, "Sin and Grace", in Paul L. Metzger, Trinitarian Soundings, T%DIFDELCMD < &%%% T Clark, 2005.
Revised: For a historical review of this understanding, see R.N.Frost, "Sin and Grace", in Paul L. Metzger, Trinitarian Soundings, T%DIFDELCMD < &%%% 
Edit intent: coherence
Original: %DIFDELCMD < %DIFDELCMD < %%% This condition has been characterized in many ways, ranging from something as insignificant as a slight deficiency, or a tendency toward sin yet without collective guilt, referred to as a "sin nature", to something as drastic as total depravity or automatic guilt of all humans through collective guilt.
Revised: %DIFDELCMD < %DIFDELCMD < %%% 
Edit intent: coherence
Original:  The concept of original sin was first alluded to in the 2nd century by Irenaeus, Bishop of Lyon in his controversy with certain dualist Gnostics."In the person of the first Adam we offend God, disobeying His precept" (Haeres., V, xvi, 3). Other church fathers such as Augustine also shaped and developed the doctrine,Patte, Daniel. The Cambridge Dictionary of Christianity. Ed. Daniel Patte. New York: Cambridge University Press, 2010, 892 seeing it as based on the New Testament teaching of Paul the Apostle (Romans and 1 Corinthians ) and the Old Testament verse of Psalms .Preamble and Articles of Faith - V. Sin, Original and Personal - Church of the Nazarene. Retrieved 13 October 2013.Are Babies Born with Sin? - Topical Bible Studies. Retrieved 13 October 2013.Original Sin - Psalm 51:5 - Catholic News Agency. Retrieved 13 October 2013. Tertullian, Cyprian, Ambrose and Ambrosiaster considered that humanity shares in Adam's sin, transmitted by human generation. Augustine's formulation of original sin after 412 CE was popular among Protestant reformers, such as Martin Luther and John Calvin, who equated original sin with concupiscence (or "hurtful desire"), affirming that it persisted even after baptism and completely destroyed freedom to do good. Before 412 CE, Augustine said that free will was weakened but not destroyed by original sin. But after 412 CE this changed to a loss of free will except to sin. Modern Augustinian Calvinism holds this later view. The Jansenist movement, which the Catholic Church declared to be heretical, also maintained that original sin destroyed freedom of will. Instead the Catholic Church declares that Baptism erases original sin.Catholic Church. "The Seven Sacraments of the Church." Catechism of the Catholic Church. LA Santa Sede. 19 November 2019.
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Original: %DIFDELCMD < %DIFDELCMD < %%% Islam Sin is an important concept in Islamic ethics. Muslims see sin as anything that goes against the commands of God (Allah), a breach of the laws and norms laid down by religion. Islam teaches that sin is an act and not a state of being. It is believed that God weighs an individual's good deeds against his or her sins on the Day of Judgement and punishes those individuals whose evil deeds outweigh their good deeds. These individuals are thought to be sentenced to afterlife in the fires of jahannam (Hell).
Revised: %DIFDELCMD < %DIFDELCMD < %%% Islam 
Edit intent: coherence
Original: %DIFDELCMD < %DIFDELCMD < %%% Islamic terms for sin include dhanb and khaṭīʾa, which are synonymous and refer to intentional sins; khiṭʾ, which means simply a sin; and ithm, which is used for grave sins.
Revised: %DIFDELCMD < %DIFDELCMD < %%% 
Edit intent: coherence
Original:  Judaism%DIFDELCMD < %DIFDELCMD < %%% Judaism regards the violation of any of the 613 commandments as a sin. Judaism teaches that to sin is a part of life, since there is no perfect man and everyone has an inclination to do evil. Sin has many classifications and degrees, but the principal classification is that of "missing the mark" (cheit in Hebrew).Silver, Jonathan, host. "Podcast: David Bashevkin on Sin and Failure in Jewish Thought." The Tikvah Podcast, The Tikvah Fund, 3 Oct. 2019. Some sins are punishable with death by the court, others with death by heaven, others with lashes, and others without such punishment, but no sins committed with willful intentions go without consequence. Sins committed out of lack of knowledge are not considered sins, since a sin cannot be a sin if the one who committed it did not know it was wrong. Unintentional sins are considered less severe URL Sins between people are considered much more serious in Judaism than sins between man and God.
Revised:  Judaism%DIFDELCMD < %DIFDELCMD < %%% Sins between people are considered much more serious in Judaism than sins between man and God.
Edit intent: coherence
Original:  Unintentional sins are considered less severe URL Sins between people are considered much more serious in Judaism than sins between man and God. Yom Kippur, the main day of repentance in Judaism, can atone for sins between man and God, but not for sins between man and his fellow, that is until he has appeased his friend.Mishnah, Yoma,8:9 Eleazar ben Azariah derived%DIFDELCMD < [%%% this from the verse : "From all your sins before God you shall be cleansed" (Book of Leviticus, 16:30) – for sins between man and God Yom Kippur atones, but for sins between man and his fellow Yom Kippur does not atone until he appeases his fellow.
Revised:  Unintentional sins are considered less severe URL %DIFDELCMD < [%%% this from the verse : "From all your sins before God you shall be cleansed" (Book of Leviticus, 16:30) – for sins between man and God Yom Kippur atones, but for sins between man and his fellow Yom Kippur does not atone until he appeases his fellow.
Edit intent: coherence
Original: Mishnah, Yoma,8:9 Eleazar ben Azariah derived%DIFDELCMD < [%%% this from the verse : "From all your sins before God you shall be cleansed" (Book of Leviticus, 16:30) – for sins between man and God Yom Kippur atones, but for sins between man and his fellow Yom Kippur does not atone until he appeases his fellow.
Revised: Mishnah, Yoma,8:9 Eleazar ben Azariah derived%DIFDELCMD < [%%% : "From all your sins before God you shall be cleansed" (Book of Leviticus, 16:30) – for sins between man and God Yom Kippur atones, but for sins between man and his fellow Yom Kippur does not atone until he appeases his fellow.
Edit intent: clarity
Original: Mishnah, Yoma,8:9 Eleazar ben Azariah derived%DIFDELCMD < [%%% this from the verse : "From all your sins before God you shall be cleansed" (Book of Leviticus, 16:30) – for sins between man and God Yom Kippur atones, but for sins between man and his fellow Yom Kippur does not atone until he appeases his fellow.Simon and Schuster, 1986, Nine Questions People Ask About Judaism, New York: Touchstone URL%DIFDELCMD < %DIFDELCMD < %%% When the Temple yet stood in Jerusalem, people would offer Korbanot (sacrifices) for their misdeeds.
Revised: Mishnah, Yoma,8:9 Eleazar ben Azariah derived%DIFDELCMD < [%%% this from the verse %DIFDELCMD < %DIFDELCMD < %%% When the Temple yet stood in Jerusalem, people would offer Korbanot (sacrifices) for their misdeeds.
Edit intent: coherence
Original: Simon and Schuster, 1986, Nine Questions People Ask About Judaism, New York: Touchstone URL%DIFDELCMD < %DIFDELCMD < %%% When the Temple yet stood in Jerusalem, people would offer Korbanot (sacrifices) for their misdeeds. The atoning aspect of korbanot is carefully circumscribed. For the most part, korbanot only expiate unintentional sins, that is, sins committed because a person forgot that this thing was a sin or by mistake. No atonement is needed for violations committed under duress or through lack of knowledge, and for the most part, korbanot cannot atone for a malicious, deliberate sin. In addition, korbanot have no expiating effect unless the person making the offering sincerely repents of his or her actions before making the offering, and makes restitution to any person who was harmed by the violation.
Revised: Simon and Schuster, 1986, Nine Questions People Ask About Judaism, New York: Touchstone URL%DIFDELCMD < %DIFDELCMD < %%% 
Edit intent: coherence
Original:  Judaism teaches that all willful sin has consequences. The completely righteous suffer for their sins (by humiliation, poverty, and suffering that God sends them) in this world and receive their reward in the world to come. The in-between (not completely righteous or completely wicked), suffer for and repent their sins after death and thereafter join the righteous. The very evil do not repent even at the gates of hell. Such people prosper in this world to receive their reward for any good deed, but cannot be cleansed by and hence cannot leave gehinnom, because they do not or cannot repent. This world can therefore seem unjust where the righteous suffer, while the wicked prosper. Many great thinkers have contemplated this.
Edit intent: coherence
Original: %DIFDELCMD < %DIFDELCMD < %%% Shinto The Shinto concept of sin is inexorably linked to concepts of purity and pollution. Shinto does not have a concept of original sin, instead believing that all human beings are born pure. Sin, also called Tsumi, is anything that makes people impure (i.e. anything that separates them from the kami). However, Shinto does not believe this impurity is the result of human actions, but rather the result of evil spirits or other external factors.
Revised: %DIFDELCMD < %DIFDELCMD < %%% 
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Original: %DIFDELCMD < %DIFDELCMD < %%% See also Actual sin Devil Ethics in religion Haram Internal sin Karma Morality Religious law Sin offering Taboo Wickedness%DIFDELCMD < %DIFDELCMD < %%% Notes and references Further reading Fredriksen, Paula.
Revised: %DIFDELCMD < %DIFDELCMD < %%% Actual sin Devil Ethics in religion Haram Internal sin Karma Morality Religious law Sin offering Taboo Wickedness%DIFDELCMD < %DIFDELCMD < %%% Notes and references Further reading Fredriksen, Paula.
Edit intent: coherence
Original: %DIFDELCMD < %DIFDELCMD < %%% See also Actual sin Devil Ethics in religion Haram Internal sin Karma Morality Religious law Sin offering Taboo Wickedness%DIFDELCMD < %DIFDELCMD < %%% Notes and references Further reading Fredriksen, Paula.
Revised: %DIFDELCMD < %DIFDELCMD < %%% See also %DIFDELCMD < %DIFDELCMD < %%% Notes and references Further reading Fredriksen, Paula.
Edit intent: coherence
Original: %DIFDELCMD < %DIFDELCMD < %%% See also Actual sin Devil Ethics in religion Haram Internal sin Karma Morality Religious law Sin offering Taboo Wickedness%DIFDELCMD < %DIFDELCMD < %%% Notes and references Further reading Fredriksen, Paula.
Revised: %DIFDELCMD < %DIFDELCMD < %%% See also Actual sin Devil Ethics in religion Haram Internal sin Karma Morality Religious law Sin offering Taboo Wickedness%DIFDELCMD < %DIFDELCMD < %%% Further reading Fredriksen, Paula.
Edit intent: coherence
Original: %DIFDELCMD < %DIFDELCMD < %%% See also Actual sin Devil Ethics in religion Haram Internal sin Karma Morality Religious law Sin offering Taboo Wickedness%DIFDELCMD < %DIFDELCMD < %%% Notes and references Further reading Fredriksen, Paula. Sin: The Early History of an Idea. Princeton: Princeton University Press, 2012. . Granoff; P E; Shinohara, Koichi; eds. (2012), Sins and Sinners: Perspectives from Asian Religions. Brill. . Hein, David. "Regrets Only: A Theology of Remorse." The Anglican 33, no. 4 (October 2004): 5–6. Lewis, C.S. "Miserable Offenders": an Interpretation of%DIFDELCMD < [%%% sinfulness and%DIFDELCMD < ] %%% Prayer Book Language%DIFDELCMD < [%%% about it%DIFDELCMD < ]%%% , in series, The Advent Papers.
Revised: %DIFDELCMD < %DIFDELCMD < %%% See also Actual sin Devil Ethics in religion Haram Internal sin Karma Morality Religious law Sin offering Taboo Wickedness%DIFDELCMD < %DIFDELCMD < %%% Notes and references %DIFDELCMD < [%%% sinfulness and%DIFDELCMD < ] %%% Prayer Book Language%DIFDELCMD < [%%% about it%DIFDELCMD < ]%%% , in series, The Advent Papers.
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Original:  The Anglican 33, no. 4 (October 2004): 5–6. Lewis, C.S. "Miserable Offenders": an Interpretation of%DIFDELCMD < [%%% sinfulness and%DIFDELCMD < ] %%% Prayer Book Language%DIFDELCMD < [%%% about it%DIFDELCMD < ]%%% , in series, The Advent Papers.
Revised:  The Anglican 33, no. 4 (October 2004): 5–6. Lewis, C.S. "Miserable Offenders": an Interpretation of%DIFDELCMD < [%%% %DIFDELCMD < ] %%% Prayer Book Language%DIFDELCMD < [%%% about it%DIFDELCMD < ]%%% , in series, The Advent Papers.
Edit intent: coherence
Original:  The Anglican 33, no. 4 (October 2004): 5–6. Lewis, C.S. "Miserable Offenders": an Interpretation of%DIFDELCMD < [%%% sinfulness and%DIFDELCMD < ] %%% Prayer Book Language%DIFDELCMD < [%%% about it%DIFDELCMD < ]%%% , in series, The Advent Papers.
Revised:  The Anglican 33, no. 4 (October 2004): 5–6. Lewis, C.S. "Miserable Offenders": an Interpretation of%DIFDELCMD < [%%% sinfulness and%DIFDELCMD < ] %%% %DIFDELCMD < [%%% about it%DIFDELCMD < ]%%% , in series, The Advent Papers.
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Original:  The Anglican 33, no. 4 (October 2004): 5–6. Lewis, C.S. "Miserable Offenders": an Interpretation of%DIFDELCMD < [%%% sinfulness and%DIFDELCMD < ] %%% Prayer Book Language%DIFDELCMD < [%%% about it%DIFDELCMD < ]%%% , in series, The Advent Papers.
Revised:  The Anglican 33, no. 4 (October 2004): 5–6. Lewis, C.S. "Miserable Offenders": an Interpretation of%DIFDELCMD < [%%% sinfulness and%DIFDELCMD < ] %%% Prayer Book Language%DIFDELCMD < [%%% %DIFDELCMD < ]%%% , in series, The Advent Papers.
Edit intent: coherence
Original:  The Anglican 33, no. 4 (October 2004): 5–6. Lewis, C.S. "Miserable Offenders": an Interpretation of%DIFDELCMD < [%%% sinfulness and%DIFDELCMD < ] %%% Prayer Book Language%DIFDELCMD < [%%% about it%DIFDELCMD < ]%%% , in series, The Advent Papers. Cincinnati, Ohio: Forward Movement Publications,%DIFDELCMD < [%%% 196-%DIFDELCMD < ]%%% . Pieper, Josef.
Revised:  The Anglican 33, no. 4 (October 2004): 5–6. Lewis, C.S. "Miserable Offenders": an Interpretation of%DIFDELCMD < [%%% sinfulness and%DIFDELCMD < ] %%% Prayer Book Language%DIFDELCMD < [%%% about it%DIFDELCMD < ]%%% %DIFDELCMD < [%%% 196-%DIFDELCMD < ]%%% . Pieper, Josef.
Edit intent: coherence
Original:  Cincinnati, Ohio: Forward Movement Publications,%DIFDELCMD < [%%% 196-%DIFDELCMD < ]%%% . Pieper, Josef. The Concept of Sin''. Edward T. Oakes SJ (translation from German). South Bend, Indiana: St. Augustine's Press, 2001. Schumacher, Meinolf. Sündenschmutz und Herzensreinheit: Studien zur Metaphorik der Sünde in lateinischer und deutscher Literatur des Mittelalters. Munich: Fink, 1996.
Revised:  Cincinnati, Ohio: Forward Movement Publications,%DIFDELCMD < [%%% 196-%DIFDELCMD < ]%%% 
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Original: %DIFDELCMD < %DIFDELCMD < %%% External links%DIFDELCMD < %DIFDELCMD < %%% The Different Kinds of Sins (Catholic)
Revised: %DIFDELCMD < %DIFDELCMD < %%% %DIFDELCMD < %DIFDELCMD < %%% The Different Kinds of Sins (Catholic)
Edit intent: coherence
Original:  The Sudanese government quoted the official price of the dollar from 6.09 pounds to 18.07 pounds in the budget of 2018 and 375.11 pounds in March 2021.
Revised:  The Sudanese government quoted the official price of the dollar from £SD6.09 to £SD18.07 in the budget of 2018 and 375.11 pounds in March 2021.
Edit intent: meaning-changed
Original:  The qirsh used to be subdivided into 40 para, but decimalisation following the 1886 Egyptian currency reform established a 1/ 10 qirsh , which came to be known as a millim (, singular: ).
Revised:  The piastre used to be subdivided into 40 para, but decimalisation following the 1886 Egyptian currency reform established a 1/ 10 qirsh , which came to be known as a millim (, singular: ).
Edit intent: clarity
Original:  The qirsh used to be subdivided into 40 para, but decimalisation following the 1886 Egyptian currency reform established a 1/ 10 qirsh , which came to be known as a millim (, singular: ).
Revised:  The qirsh used to be subdivided into 40 para, but decimalisation following the 1886 Egyptian currency reform established a 1/ 10pt , which came to be known as a millim (, singular: ).
Edit intent: clarity
Original:  Banknotes of the Sudanese pound (2006 issue) Image Value Obverse Reverse Watermark Date of issue 1 Sudanese pound Central Bank of Sudan building, Khartoum;
Revised:  Banknotes of the Sudanese pound (2006 issue) Image Value Obverse Reverse Watermark Date of issue £SD1 Central Bank of Sudan building, Khartoum;
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Original:  Pigeon Pigeons Pigeon and electrotype LS 1 July 9, 2006 2 Sudanese pounds Pottery Musical instruments Pigeon and electrotype LS 2 July 9, 2006 5 Sudanese pounds Ornate wall;
Revised:  Pigeon Pigeons Pigeon and electrotype LS 1 July 9, 2006 £SD2 Pottery Musical instruments Pigeon and electrotype LS 2 July 9, 2006 5 Sudanese pounds Ornate wall;
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Original:  Pigeon Pigeons Pigeon and electrotype LS 1 July 9, 2006 2 Sudanese pounds Pottery Musical instruments Pigeon and electrotype LS 2 July 9, 2006 5 Sudanese pounds Ornate wall;
Revised:  Pigeon Pigeons Pigeon and electrotype LS 1 July 9, 2006 2 Sudanese pounds Pottery Musical instruments Pigeon and electrotype LS 2 July 9, 2006 £SD5 Ornate wall;
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Original:  satellite Hydroelectric dam Pigeon and electrotype LS 5 July 9, 2006 10 Sudanese pounds Tree in Tabaldia, clasped hands, watusi cattle, mountains, and camel People's Palace, Khartoum Secretary bird and electrotype LS 10 July 9, 2006 20 Sudanese pounds Machinery;
Revised:  satellite Hydroelectric dam Pigeon and electrotype LS 5 July 9, 2006 £SD10 Tree in Tabaldia, clasped hands, watusi cattle, mountains, and camel People's Palace, Khartoum Secretary bird and electrotype LS 10 July 9, 2006 20 Sudanese pounds Machinery;
Edit intent: meaning-changed