diff --git a/en_tn_43-LUK.tsv b/en_tn_43-LUK.tsv index cc112d567e..e73567abc9 100644 --- a/en_tn_43-LUK.tsv +++ b/en_tn_43-LUK.tsv @@ -1,5 +1,5 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote -LUK front intro uk55 0 # Introduction to the Gospel of Luke

## Part 1: General Introduction

### Outline of the book of Luke

1. Dedication to Theophilus (1:1–4)
2. Prologue
* The birth of John the Baptist (1:5–80)
* The birth and youth of Jesus (2:1–51)
* The ministry of John the Baptist (3:1–20)
* The baptism, genealogy, and temptation of Jesus (3:21–4:13)
3. The teaching and healing ministry of Jesus in Galilee (4:14–9:50)
4. Jesus teaches along his journey to Jerusalem
* Judgment by God, and people’s judgments about Jesus (9:51–13:21)
* Who will be part of the kingdom of God (13:22–17:10)
* Responding to Jesus by welcoming or rejecting him (17:11–19:27)
5. Jesus in Jerusalem
* Jesus’ entry into Jerusalem (19:28–44)
* Jesus teaches in the temple: conflict over his identity and authority (19:45–21:38)
* Jesus’ death, burial, and resurrection (22:1–24:53)

### What is the Gospel of Luke about?

The Gospel of Luke is one of four books in the New Testament that describe the life and teachings of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Luke wrote his Gospel for a person named Theophilus and dedicated it to him. Luke wrote an accurate description of the life and teachings of Jesus so that Theophilus would be certain that what he had been taught about Jesus was true. However, Luke expected that what he wrote would encourage all followers of Jesus.

### How should the title of this book be translated?

Translators may choose to call this book by its traditional title, “The Gospel of Luke” or “The Gospel According to Luke.” Or they may choose a different title, such as “The Good News About Jesus that Luke Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])

### Who wrote the book of Luke?

This book does not give the name of its author. However, the same person who wrote this book also wrote the book of Acts, which is also dedicated to Theophilus. In parts of the book of Acts, the author uses the word “we.” This indicates that the author traveled with Paul. Most scholars think that Luke was this person traveling with Paul. Therefore, since early Christian times, most Christians have recognized Luke as the author of both the Gospel of Luke and the book of Acts.

Luke was a medical doctor. His way of writing shows that he was an educated man. He was probably a Gentile. Luke himself probably did not witness what Jesus said and did. But he tells Theophilus in his dedication that he talked to many people who did.

## Part 2: Important Religious and Cultural Concepts

### The kingdom of God

“The kingdom of God” is a major concept in the Gospel of Luke. It is very rich in meaning. It includes the idea of eternal life in the presence of God, but it also includes the idea of what the earth will be like in the future when God rules everything, and the idea of life on earth right now, when and where God’s wishes are carried out fully. The unifying concept behind all of these ideas is that of God ruling and of people embracing God’s rule over their lives. Wherever the expression “the kingdom of God” occurs, translation notes will suggest communicating the idea behind the abstract noun “kingdom” with some phrase that uses the verb “rule.” UST models this approach consistently. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])

### Why does Luke write so much about the final week of Jesus’ life?

Luke wrote much about Jesus’ final week. He wanted his readers to think deeply about Jesus’ final week and his death on the cross. He wanted people to understand that Jesus willingly died on the cross so that God could forgive them for sinning against him. (See: [[rc://en/tw/dict/bible/kt/sin]])

### What are the roles of women in the Gospel of Luke?

Luke described women in a very positive way in his Gospel. For example, he often showed women being more faithful to God than most men. (See: [[rc://en/tw/dict/bible/kt/faithful]])

## Part 3: Important Translation Issues

### What are the Synoptic Gospels?

The Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they tell the story of many of the same events. The word “synoptic” means to “see together.”

Passages are considered “parallel” when they are the same or almost the same among two or three Gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.

### Why does Jesus refer to himself as the “Son of Man”?

In the Gospels, Jesus calls himself the “Son of Man.” This is a reference to [Daniel 7:13–14](../dan/07/13.md). In that passage, there is a person who is described as like a “son of man.” That means that the person was someone who looked like a human being. God gave authority to this “son of man” to rule over the nations forever. All people will worship him forever.

Jews of Jesus’ time did not use “Son of Man” as a title for anyone. But Jesus used it for himself to help them understand who he truly was. (See: [[rc://en/tw/dict/bible/kt/sonofman]])

Translating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.

### Major issues in the text of the book of Luke

ULT follows the readings of the most accurate ancient manuscripts of the Bible. However, there may already be older versions of the Bible in the translators’ regions that follow the readings of other manuscripts. In the most significant cases, the General Notes to the chapters in which these differences occur will discuss them and recommend approaches. (See: [[rc://en/ta/man/translate/translate-textvariants]]) +LUK front intro uk55 0 # Introduction to the Gospel of Luke

## Part 1: General Introduction

### Outline of the book of Luke
1. Dedication to Theophilus (1:1–4)
2. Prologue
* The birth of John the Baptist (1:5–80)
* The birth and youth of Jesus (2:1–51)
* The ministry of John the Baptist (3:1–20)
* The baptism, genealogy, and temptation of Jesus (3:21–4:13)
3. The teaching and healing ministry of Jesus in Galilee (4:14–9:50)
4. Jesus teaches along his journey to Jerusalem
* Judgment by God, and people’s judgments about Jesus (9:51–13:21)
* Who will be part of the kingdom of God (13:22–17:10)
* Responding to Jesus by welcoming or rejecting him (17:11–19:27)
5. Jesus in Jerusalem
* Jesus’ entry into Jerusalem (19:28–44)
* Jesus teaches in the temple: conflict over his identity and authority (19:45–21:38)
* Jesus’ death, burial, and resurrection (22:1–24:53)

### What is the Gospel of Luke about?

The Gospel of Luke is one of four books in the New Testament that describe the life and teachings of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Luke wrote his Gospel for a person named Theophilus and dedicated it to him. Luke wrote an accurate description of the life and teachings of Jesus so that Theophilus would be certain that what he had been taught about Jesus was true. However, Luke expected that what he wrote would encourage all followers of Jesus.

### How should the title of this book be translated?

Translators may choose to call this book by its traditional title, “The Gospel of Luke” or “The Gospel According to Luke.” Or they may choose a different title, such as “The Good News About Jesus that Luke Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])

### Who wrote the book of Luke?

This book does not give the name of its author. However, the same person who wrote this book also wrote the book of Acts, which is also dedicated to Theophilus. In parts of the book of Acts, the author uses the word “we.” This indicates that the author traveled with Paul. Most scholars think that Luke was this person traveling with Paul. Therefore, since early Christian times, most Christians have recognized Luke as the author of both the Gospel of Luke and the book of Acts.

Luke was a medical doctor. His way of writing shows that he was an educated man. He was probably a Gentile. Luke himself probably did not witness what Jesus said and did. But he tells Theophilus in his dedication that he talked to many people who did.

## Part 2: Important Religious and Cultural Concepts

### The kingdom of God

“The kingdom of God” is a major concept in the Gospel of Luke. It is very rich in meaning. It includes the idea of eternal life in the presence of God, but it also includes the idea of what the earth will be like in the future when God rules everything, and the idea of life on earth right now, when and where God’s wishes are carried out fully. The unifying concept behind all of these ideas is that of God ruling and of people embracing God’s rule over their lives. Wherever the expression “the kingdom of God” occurs, translation notes will suggest communicating the idea behind the abstract noun “kingdom” with some phrase that uses the verb “rule.” UST models this approach consistently. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])

### Why does Luke write so much about the final week of Jesus’ life?

Luke wrote much about Jesus’ final week. He wanted his readers to think deeply about Jesus’ final week and his death on the cross. He wanted people to understand that Jesus willingly died on the cross so that God could forgive them for sinning against him. (See: [[rc://en/tw/dict/bible/kt/sin]])

### What are the roles of women in the Gospel of Luke?

Luke described women in a very positive way in his Gospel. For example, he often showed women being more faithful to God than most men. (See: [[rc://en/tw/dict/bible/kt/faithful]])

## Part 3: Important Translation Issues

### What are the Synoptic Gospels?

The Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they tell the story of many of the same events. The word “synoptic” means to “see together.”

Passages are considered “parallel” when they are the same or almost the same among two or three Gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.

### Why does Jesus refer to himself as the “Son of Man”?

In the Gospels, Jesus calls himself the “Son of Man.” This is a reference to [Daniel 7:13–14](../dan/07/13.md). In that passage, there is a person who is described as like a “son of man.” That means that the person was someone who looked like a human being. God gave authority to this “son of man” to rule over the nations forever. All people will worship him forever.

Jews of Jesus’ time did not use “Son of Man” as a title for anyone. But Jesus used it for himself to help them understand who he truly was. (See: [[rc://en/tw/dict/bible/kt/sonofman]])

Translating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.

### Major issues in the text of the book of Luke

ULT follows the readings of the most accurate ancient manuscripts of the Bible. However, there may already be older versions of the Bible in the translators’ regions that follow the readings of other manuscripts. In the most significant cases, the General Notes to the chapters in which these differences occur will discuss them and recommend approaches. (See: [[rc://en/ta/man/translate/translate-textvariants]]) LUK 1 intro f1b5 0 # Luke 1 General Notes

## Structure and formatting

1. Dedication to Theophilus (1:1–4)
2. The angel Gabriel announces to Zechariah that his wife Elizabeth is going to bear a son, John the Baptist (1:5–25)
3. The angel Gabriel announces to Mary that she is going to become the mother of Jesus (1:26–38)
4. Mary goes to visit Elizabeth (1:39–56)
5. John the Baptist is born (1:57–80)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. ULT does this with the poetry in Mary’s song about becoming the mother of Jesus in 1:46–55 and Zechariah’s song about the birth of his son John the Baptist in 1:68–79.

## Special concepts in this chapter

### “He will be called John”

Most people in the ancient Near East would give a child the same name as someone in their families. People were surprised that Elizabeth and Zechariah named their son John because there was no one else in their family with that name. LUK 1 1 qhd9 figs-activepassive περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων 1 concerning the things that have been fulfilled among us If it would be helpful in your language, you could express this with an active form. Alternate translation: “about those things that have happened among us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) LUK 1 1 hyp6 figs-exclusive ἐν ἡμῖν 1 among us Luke dedicates this book to a man named Theophilus. It is no longer known exactly who he was. But since Luke says in [1:4](../01/04.md) that he wants Theophilus to know that the things he has been taught are reliable, it appears that he was a follower of Jesus. So here the word **us** would include him. (See: [[rc://en/ta/man/translate/figs-exclusive]]) diff --git a/en_tn_44-JHN.tsv b/en_tn_44-JHN.tsv index 0eaf48a3d8..4815766318 100644 --- a/en_tn_44-JHN.tsv +++ b/en_tn_44-JHN.tsv @@ -1513,8 +1513,8 @@ JHN 11 7 zq1l figs-pastforfuture λέγει 1 Here John uses the present tense JHN 11 8 p4x9 figs-synecdoche οἱ Ἰουδαῖοι 1 the Jews Here, **the Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../01/19.md) and the discussion of this term in the General Notes for this chapter. (See: [[rc://en/ta/man/translate/figs-synecdoche]]) JHN 11 8 y4jm figs-rquestion πάλιν ὑπάγεις ἐκεῖ? 1 Rabbi, right now the Jews are trying to stone you, and you are going back there again? Here the disciples use the form of a question to emphasize that they do not want Jesus to go to Jerusalem. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you surely should not go back there again!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) JHN 11 9 uv34 figs-rquestion οὐχὶ δώδεκα ὧραί εἰσιν τῆς ἡμέρας? 1 Are there not twelve hours of light in a day? Jesus is using the form of a question for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “There are surely 12 hours in the day” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -JHN 11 9 ln4r figs-metaphor ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει 1 If someone walks in the daytime, he will not stumble, because he sees by the light of this world Here Jesus speaks about **someone** walking **in the daytime** in order to comfort his disciples who were worried about going to Judea. In this metaphor Jesus uses **the light of this world** to refer to himself, who has previously called himself “the Light of the World” in [8:12](../09/12.md) and [9:5](../09/05.md).This whole metaphor could mean: (1) if Jesus and his disciples did God’s work during the limited time God had given him to work with them (**the daytime**), they would not fail (**stumble**) because Jesus was with them. This interpretation has a similar meaning to Jesus’ statement in [9:4](../09/04.md). Alternate translation: “If you do God’s work during the time I am here, you will succeed, because you are with me, the light of this world.” (2) someone who acts according to God’s will (**walks in the daytime**) does not fail (**stumble**) because Jesus guides that person. Alternate translation: “If someone acts according to God’s will, he will succeed, because I, the light of this world, will guide him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -JHN 11 10 vm6h figs-exmetaphor ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ 1 if he walks at night In this verse Jesus expands the metaphor from the previous verse about a person walking outside. In this metaphor Jesus uses **the light** to refer to himself, who has previously called himself “the Light of the World” in [8:12](../09/12.md) and [9:5](../09/05.md). This whole metaphor could mean: (1) if his disciples tried to do God’s work after the limited time God had given him to be with them (the **night** which comes after “the daytime”), they would fail (**stumble**) because Jesus would not be with them. This interpretation has a similar meaning to Jesus’ statement in [9:4](../09/04.md). Alternate translation: “If you try to do this work after I have left, you will fail because I, the light, am not with you.” (2) someone who does not act according to God’s will (**walks at night**) is an unbeliever who fails completely (**stumble**) because that person does not know Jesus. Alternate translation: “If someone does not act according to God’s will, he will fail because he does not know me, the light” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +JHN 11 9 ln4r figs-metaphor ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει 1 If someone walks in the daytime, he will not stumble, because he sees by the light of this world Here Jesus speaks about **someone** walking **in the daytime** in order to comfort his disciples who were worried about going to Judea. In this metaphor Jesus uses **the light of this world** to refer to himself, who has previously called himself “the Light of the World” in [8:12](../08/12.md) and [9:5](../09/05.md).This whole metaphor could mean: (1) if Jesus and his disciples did God’s work during the limited time God had given him to work with them (**the daytime**), they would not fail (**stumble**) because Jesus was with them. This interpretation has a similar meaning to Jesus’ statement in [9:4](../09/04.md). Alternate translation: “If you do God’s work during the time I am here, you will succeed, because you are with me, the light of this world.” (2) someone who acts according to God’s will (**walks in the daytime**) does not fail (**stumble**) because Jesus guides that person. Alternate translation: “If someone acts according to God’s will, he will succeed, because I, the light of this world, will guide him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +JHN 11 10 vm6h figs-exmetaphor ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ 1 if he walks at night In this verse Jesus expands the metaphor from the previous verse about a person walking outside. In this metaphor Jesus uses **the light** to refer to himself, who has previously called himself “the Light of the World” in [8:12](../08/12.md) and [9:5](../09/05.md). This whole metaphor could mean: (1) if his disciples tried to do God’s work after the limited time God had given him to be with them (the **night** which comes after “the daytime”), they would fail (**stumble**) because Jesus would not be with them. This interpretation has a similar meaning to Jesus’ statement in [9:4](../09/04.md). Alternate translation: “If you try to do this work after I have left, you will fail because I, the light, am not with you.” (2) someone who does not act according to God’s will (**walks at night**) is an unbeliever who fails completely (**stumble**) because that person does not know Jesus. Alternate translation: “If someone does not act according to God’s will, he will fail because he does not know me, the light” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) JHN 11 11 fan2 figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 11 11 bev5 figs-euphemism Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται 1 Our friend Lazarus has fallen asleep Jesus uses **fallen asleep** to refer to being dead. This is a polite way of referring to something unpleasant. Since Jesus explains the meaning in [verse 14](../11/14.md), you do not need to explain it here. However, If you have an idiom for this idea in your language, you may use it here. (See: [[rc://en/ta/man/translate/figs-euphemism]]) JHN 11 11 ze1z figs-idiom ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν 1 but I am going so that I may wake him out of sleep Here, **wake him out of sleep** refers to Jesus’ plan to cause Lazarus to become alive again. If you have an idiom for this idea in your language, you may use it here. Since the disciples do not understand what Jesus is saying here, do not translate this in a non-figurative way. (See: [[rc://en/ta/man/translate/figs-idiom]]) diff --git a/en_tn_53-1TH.tsv b/en_tn_53-1TH.tsv index db5af5601d..327fa1bbcd 100644 --- a/en_tn_53-1TH.tsv +++ b/en_tn_53-1TH.tsv @@ -1,5 +1,5 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote -1TH front intro jp2y 0 # Introduction to 1 Thessalonians

## Part 1: General Introduction

### Outline of the book of 1 Thessalonians

In this letter, the apostle Paul, along with Silvanus and Timothy, encourages and makes appeals to the Thessalonian church (See: rc://en/tw/bible/names/thessalonica.md). Paul is the spokesman for all of them, using “we” to refer to the group, but in certain places Paul speaks for himself using “I” (See [2:18](../02/18.md); [3:5](../03/05.md); [5:27](../05/27.md)). The background story for the apostles’ activity in Thessalonica can be found in Acts 17:1–10.

1. Apostolic memories of the Thessalonian church (1:1–10)
* Greeting (1:1)
* Thanksgiving for the Thessalonian Christians (1:2–4)
* Examples of Thessalonian suffering (1:6–10)
2. Apostolic authority (2:1–16)
* Persecution of the church (2:1–13)
* Opposition to the church (2:14–16)
3. Timothy’s visit to Thessalonica (3:1–13)
* Reason for the visit (3:1–5)
* Report about the visit (3:6–13)
4. Apostolic teachings (4:1–18)
* Holiness (4:1–8)
* Christian love (4:9–12)
* Manner of the Second Coming of Christ (4:13–18)
5. Final teachings (5:1–28)
* Timing of the Second Coming of Christ (5:1–10)
* Final appeals and teachings (5:11–28)

### Who wrote 1 Thessalonians?

Paul wrote 1 Thessalonians, writing with the agreement of Silvanus and Timothy. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Saul was a Pharisee. He persecuted Christians. After he became a Christian, Paul traveled several times throughout the Roman Empire, telling people about Jesus. Paul wrote this letter while staying in the city of Corinth. Many scholars think 1 Thessalonians was the first letter Paul wrote of all Paul’s letters that are in the Bible.

Silvanus is also mentioned in 2 Corinthians 1:19; 2 Thessalonians 1:1; 1 Peter 5:12. “Silas,” the name used in the book of Acts, is a contracted form of Silvanus; Silas and Silvanus are considered to be the same person. Timothy was leader of the church at Ephesus (See 1 Timothy 1:1–4). Paul wrote this letter while staying in the city of Corinth with these two men. The mention of all three men in 1:1 indicates they were in Thessalonica together at some point.

### What is the book of 1 Thessalonians about?

Paul wrote this letter to the church in the city of Thessalonica, after the Jews in the city forced him to leave. Ancient Thessalonica was located on the southeast coast of ancient Macedonia, and is now called Thessaloniki, located in northeast Greece. (See: rc://en/ta/man/translate/writing-background). In this letter Paul said he considered his visit to them a success, even though he was forced to leave (See Acts 17:1–10).

Paul responded to the news from Timothy about the Thessalonian believers. The believers there were being persecuted. He encouraged them to continue living in a way that pleased God. He also comforted them by explaining what happens to those who die before Christ returns.

### How should the title of this book be translated?

Translators may choose to call this book by its traditional title, “1 Thessalonians” or “First Thessalonians.” They may instead prefer to choose a clearer title, such as “Paul’s First Letter to the Church in Thessalonica,” or “The First Letter to the Church in Thessalonica.” (See: [[rc://en/ta/man/translate/translate-names]])

## Part 2: Important Religious and Cultural Concepts

### Trinity

In this letter, the doctrine of the Holy Trinity finds solid support. The terms: God, Father, Son, Lord, Jesus, and Holy Spirit appear numerous times. (See: [[rc://en/tw/bible/kt/god]])

### The gospel

In this letter, Paul frequently refers to the apostles’ ministry of the gospel and uses different phrases to communicate the concept of God’s good news about Jesus Christ. (See: [[rc://en/tw/bible/kt/goodnews]])

### Prayer

Paul reassures the Thessalonians that his group of apostles frequently prays for them (See [1:2](../01/02.md)). He also gives instructions about prayer (See [5:2](../05/02.md)), and asks the Thessalonians to pray for them (See [5:25](../05/25.md)). (See: [[rc://en/tw/bible/kt/pray]])

### Faith and Faithfulness

Through the letter the Thessalonians are commended for their faithfulness to God. They are reminded to trust God and remain faithful to gospel living. (See: [[rc://en/tw/bible/kt/faithful]], [[rc://en/tw/bible/kt/faith]])

### Apostolic authority

Much of this letter is a defense of the apostles authority, based on their teaching and living. The term “apostles” is used in [2:6](../02/06.md)) to reinforce that Paul, Silvanus, and Timothy are sent by God. (See: [[rc://en/tw/bible/kt/apostle]])

### Second Coming of Christ

Paul wrote much in this letter about Jesus’ eventual return to Earth. When Jesus returns, he will judge all mankind. He will also rule over creation, and there will be peace everywhere.

### The fate of reposed Christians

Paul made clear that those who die before Christ’s return will come back to life and be with Jesus. They will not remain dead forever. Paul wrote this to encourage the Thessalonians, for some of them worried that those Christians who died would miss the great “day of the Lord” when Jesus returns.

### Idolatry

The Greek and Roman cultural background in Thessalonica meant that many members of the church were former pagans who practiced some sort of idolatry (See [1:9](../01/09.md)(See: [[rc://en/tw/bible/other/image]]).

### Suffering

Much of this letter addresses both the sufferings of the apostles and the Thessalonian church for faithfulness to the gospel. (See: [[rc://en/tw/bible/other/afflict]], [[rc://en/tw/bible/other/persecute]], [[rc://en/tw/bible/other/suffer]])

### Sanctification

The concept of holiness is prevalent in this letter. Chapter four discusses how a Christian should practice a holy life. (See: [[rc://en/tw/bible/kt/sanctify]])

## Part 3: Important Translation Issues

### What did Paul mean by expressions like “in Christ” and “in Christ Jesus” and “in the Lord Jesus Christ” and “in God the Father” and “in the Holy Spirit”?

Paul meant to express the idea of a union between God and Christians that includes all three persons of the Trinity. Please see the introduction to the book of Romans for more details about these kinds of expressions.

### What did Paul mean by expressions like “his coming” and “the coming of the Lord Jesus” and “the coming of the Lord Jesus Christ”?

Paul used “coming” in a specific way in relation to Jesus Christ to refer to the time when he will come again to earth, this time displaying his glory and power and gathering his people to himself. Depending on the nuances of your language, you may need to translate this with a special concept or word.

### What did Paul mean by expressions like “the word of God” or “the word of the Lord”?

Throughout this letter, Paul uses these well-known phrases or abbreviations to refer to the gospel message.

### What did Paul mean by expressions like “brothers”?

Throughout this letter, “brothers” is a metaphor that refers to all believers, including females. (See [1:4](../01/04.md); 2:1, 9, 14, 17; 3:7; 4:1, 6, 10, 13; 5:1, 4, 12, 14, 26, 27)

### “We” and “you”

In this letter, the words “we”, “us,” and “our” refer to Paul, Silvanus, and Timothy, unless otherwise noted. In addition, “we”, “us,” and “our” are used to convey that all three apostles are in agreement with the letter.

### Major textual issues in the text of the book of First Thessalonians

When ancient manuscripts of the Bible differ, ULT puts in its text the reading that scholars consider to be the most accurate, but it puts other possibly accurate readings in footnotes. The introductions to each chapter will discuss places where the ancient manuscripts differ in significant ways, and notes will address those places again where they occur in the book. If a translation of the Bible already exists in your region, consider using the readings found in that version. If not, we recommend that you follow the readings in the ULT text. (See: rc://en/ta/man/translate/translate-textvariants)
* “Grace and peace to you” (See [1:1](../01/01.md)). Some other manuscripts read: “Grace and peace to you from God our Father and the Lord Jesus Christ.”
* “but we became little children in the midst of you, as if a mother might comfort her own children” (See [2:7](../02/07.md)). Some other manuscripts read, “Instead, we were as gentle among you as a mother comforting her own children.”
* “Timothy, our brother and a servant of God” (See [3:2](../03/02.md)). Some other manuscripts read: “Timothy, our brother and fellow worker for God.”

(See: [[rc://en/ta/man/translate/translate-textvariants]]) +1TH front intro jp2y 0 # Introduction to 1 Thessalonians

## Part 1: General Introduction

### Outline of the book of 1 Thessalonians

In this letter, the apostle Paul, along with Silvanus and Timothy, encourages and makes appeals to the Thessalonian church (See: rc://en/tw/bible/names/thessalonica.md). Paul is the spokesman for all of them, using “we” to refer to the group, but in certain places Paul speaks for himself using “I” (See [2:18](../02/18.md); [3:5](../03/05.md); [5:27](../05/27.md)). The background story for the apostles’ activity in Thessalonica can be found in Acts 17:1–10.

1. Apostolic memories of the Thessalonian church (1:1–10)
* Greeting (1:1)
* Thanksgiving for the Thessalonian Christians (1:2–4)
* Examples of Thessalonian suffering (1:6–10)
2. Apostolic authority (2:1–16)
* Persecution of the church (2:1–13)
* Opposition to the church (2:14–16)
3. Timothy’s visit to Thessalonica (3:1–13)
* Reason for the visit (3:1–5)
* Report about the visit (3:6–13)
4. Apostolic teachings (4:1–18)
* Holiness (4:1–8)
* Christian love (4:9–12)
* Manner of the Second Coming of Christ (4:13–18)
5. Final teachings (5:1–28)
* Timing of the Second Coming of Christ (5:1–10)
* Final appeals and teachings (5:11–28)

### Who wrote 1 Thessalonians?

Paul wrote 1 Thessalonians, writing with the agreement of Silvanus and Timothy. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Saul was a Pharisee. He persecuted Christians. After he became a Christian, Paul traveled several times throughout the Roman Empire, telling people about Jesus. Paul wrote this letter while staying in the city of Corinth. Many scholars think 1 Thessalonians was the first letter Paul wrote of all Paul’s letters that are in the Bible.

Silvanus is also mentioned in 2 Corinthians 1:19; 2 Thessalonians 1:1; 1 Peter 5:12. “Silas,” the name used in the book of Acts, is a contracted form of Silvanus; Silas and Silvanus are considered to be the same person. Timothy was leader of the church at Ephesus (See 1 Timothy 1:1–4). Paul wrote this letter while staying in the city of Corinth with these two men. The mention of all three men in 1:1 indicates they were in Thessalonica together at some point.

### What is the book of 1 Thessalonians about?

Paul wrote this letter to the church in the city of Thessalonica, after the Jews in the city forced him to leave. Ancient Thessalonica was located on the southeast coast of ancient Macedonia, and is now called Thessaloniki, located in northeast Greece. (See: rc://en/ta/man/translate/writing-background). In this letter Paul said he considered his visit to them a success, even though he was forced to leave (See Acts 17:1–10).

Paul responded to the news from Timothy about the Thessalonian believers. The believers there were being persecuted. He encouraged them to continue living in a way that pleased God. He also comforted them by explaining what happens to those who die before Christ returns.

### How should the title of this book be translated?

Translators may choose to call this book by its traditional title, “1 Thessalonians” or “First Thessalonians.” They may instead prefer to choose a clearer title, such as “Paul’s First Letter to the Church in Thessalonica,” or “The First Letter to the Church in Thessalonica.” (See: [[rc://en/ta/man/translate/translate-names]])

## Part 2: Important Religious and Cultural Concepts

### Trinity

In this letter, the doctrine of the Holy Trinity finds solid support. The terms: God, Father, Son, Lord, Jesus, and Holy Spirit appear numerous times. (See: [[rc://en/tw/dict/bible/kt/god]])

### The gospel

In this letter, Paul frequently refers to the apostles’ ministry of the gospel and uses different phrases to communicate the concept of God’s good news about Jesus Christ. (See: [[rc://en/tw/dict/bible/kt/goodnews]])

### Prayer

Paul reassures the Thessalonians that his group of apostles frequently prays for them (See [1:2](../01/02.md)). He also gives instructions about prayer (See [5:2](../05/02.md)), and asks the Thessalonians to pray for them (See [5:25](../05/25.md)). (See: [[rc://en/tw/dict/bible/kt/pray]])

### Faith and Faithfulness

Through the letter the Thessalonians are commended for their faithfulness to God. They are reminded to trust God and remain faithful to gospel living. (See: [[rc://en/tw/dict/bible/kt/faithful]], [[rc://en/tw/dict/bible/kt/faith]])

### Apostolic authority

Much of this letter is a defense of the apostles authority, based on their teaching and living. The term “apostles” is used in [2:6](../02/06.md)) to reinforce that Paul, Silvanus, and Timothy are sent by God. (See: [[rc://en/tw/dict/bible/kt/apostle]])

### Second Coming of Christ

Paul wrote much in this letter about Jesus’ eventual return to Earth. When Jesus returns, he will judge all mankind. He will also rule over creation, and there will be peace everywhere.

### The fate of reposed Christians

Paul made clear that those who die before Christ’s return will come back to life and be with Jesus. They will not remain dead forever. Paul wrote this to encourage the Thessalonians, for some of them worried that those Christians who died would miss the great “day of the Lord” when Jesus returns.

### Idolatry

The Greek and Roman cultural background in Thessalonica meant that many members of the church were former pagans who practiced some sort of idolatry (See [1:9](../01/09.md)(See: [[rc://en/tw/dict/bible/other/image]]).

### Suffering

Much of this letter addresses both the sufferings of the apostles and the Thessalonian church for faithfulness to the gospel. (See: [[rc://en/tw/dict/bible/other/afflict]], [[rc://en/tw/dict/bible/other/persecute]], [[rc://en/tw/dict/bible/other/suffer]])

### Sanctification

The concept of holiness is prevalent in this letter. Chapter four discusses how a Christian should practice a holy life. (See: [[rc://en/tw/dict/bible/kt/sanctify]])

## Part 3: Important Translation Issues

### What did Paul mean by expressions like “in Christ” and “in Christ Jesus” and “in the Lord Jesus Christ” and “in God the Father” and “in the Holy Spirit”?

Paul meant to express the idea of a union between God and Christians that includes all three persons of the Trinity. Please see the introduction to the book of Romans for more details about these kinds of expressions.

### What did Paul mean by expressions like “his coming” and “the coming of the Lord Jesus” and “the coming of the Lord Jesus Christ”?

Paul used “coming” in a specific way in relation to Jesus Christ to refer to the time when he will come again to earth, this time displaying his glory and power and gathering his people to himself. Depending on the nuances of your language, you may need to translate this with a special concept or word.

### What did Paul mean by expressions like “the word of God” or “the word of the Lord”?

Throughout this letter, Paul uses these well-known phrases or abbreviations to refer to the gospel message.

### What did Paul mean by expressions like “brothers”?

Throughout this letter, “brothers” is a metaphor that refers to all believers, including females. (See [1:4](../01/04.md); 2:1, 9, 14, 17; 3:7; 4:1, 6, 10, 13; 5:1, 4, 12, 14, 26, 27)

### “We” and “you”

In this letter, the words “we”, “us,” and “our” refer to Paul, Silvanus, and Timothy, unless otherwise noted. In addition, “we”, “us,” and “our” are used to convey that all three apostles are in agreement with the letter.

### Major textual issues in the text of the book of First Thessalonians

When ancient manuscripts of the Bible differ, ULT puts in its text the reading that scholars consider to be the most accurate, but it puts other possibly accurate readings in footnotes. The introductions to each chapter will discuss places where the ancient manuscripts differ in significant ways, and notes will address those places again where they occur in the book. If a translation of the Bible already exists in your region, consider using the readings found in that version. If not, we recommend that you follow the readings in the ULT text. (See: rc://en/ta/man/translate/translate-textvariants)
* “Grace and peace to you” (See [1:1](../01/01.md)). Some other manuscripts read: “Grace and peace to you from God our Father and the Lord Jesus Christ.”
* “but we became little children in the midst of you, as if a mother might comfort her own children” (See [2:7](../02/07.md)). Some other manuscripts read, “Instead, we were as gentle among you as a mother comforting her own children.”
* “Timothy, our brother and a servant of God” (See [3:2](../03/02.md)). Some other manuscripts read: “Timothy, our brother and fellow worker for God.”

(See: [[rc://en/ta/man/translate/translate-textvariants]]) 1TH 1 intro y8c5 0 # 1 Thessalonians 1 General Notes

## Outline of 1 Thessalonians 1

1. Greeting (1:1)
2. Prayer of thanksgiving for the Thessalonian church (1:2–10)
* Memory of the Thessalonians (1:2–5)
* apostolic prayers (1:2)
* work of the Thessalonians (1:2–3)
* God’s election of the Thessalonians (1:4–5)
* Thessalonians’ example (1:6–10)
* reception of the apostles’ teaching (1:6)
* examples to Macedonia and Achaia (1:7–10)
* example of suffering (1:7)
* preaching of the gospel (1:8)
* turned away from idolatry to God (1:9)
* waiting for the Second Coming of Christ (1:10)

## Structure and Formatting

Verse 1 formally introduces this letter. Letters in the ancient Near East commonly had introductions of this type.
Verses 2–4 give a general thanksgiving and encouragement to the Thessalonian church.

## Special Concepts in this Chapter

### Trinity

God the Father, God the Son, and God the Holy Spirit are mentioned numerous times in this chapter. They are described in their identity, activity, and the union that the Christian has in them.

### Hardship

Like the apostles before them, the Thessalonian church endured persecution for the sake of the gospel. The way that they responded with faith to the gospel message even in affliction and then preached that gospel to others made them examples to the churches throughout the regions of Macedonia and Achaia.

### Faithfulness

Paul mentions the faithfulness of the Thessalonian church throughout this chapter. See, for example, “work of faith” in 1:3, “example to all those who believe” in 1:7, and “faith toward God” in 1:8. 1TH 1 1 ms5e figs-ellipsis Παῦλος, καὶ Σιλουανὸς, καὶ Τιμόθεος; τῇ ἐκκλησίᾳ 1 Paul and Silvanus and Timothy to the church Here Paul omits some words that a sentence would need in order to be complete in many languages. Alternate translation: “We are Paul, Silvanus, and Timothy, writing to the church” (See rc://en/ta/man/translate/figs-ellipsis) 1TH 1 1 zivb figs-explicit Παῦλος, καὶ Σιλουανὸς, καὶ Τιμόθεος 1 Paul and Silvanus and Timothy to the church **Paul** is understood to be the author of this letter. **Silvanus and Timothy** are with him as he writes and are in agreement with what he writes. If that might not be understood in your language, you could include this information in your translation. Alternate translation: “I, Paul, together with Silvanus and Timothy, write” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -70,7 +70,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1TH 1 10 pt1s figs-exclusive ἡμᾶς 1 the one rescuing us This is an inclusive use of **us**, including Paul, Silvanus, Timothy, and the Thessalonians–and by extension—all Christians. Your language may require you to mark these forms. Alternate translation: “all of us Christians” or “we who trust in Christ” or “all of us believers in Christ” (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1TH 1 10 g3zz figs-abstractnouns ἐκ τῆς ὀργῆς τῆς ἐρχομένης 1 Here, **wrath** is an abstract noun referring to the destined **coming** of God’s future and final Judgment. If it is clearer in your language, you could translate this as a verb form. Alternate translation: “from the future time when God punishes those who do not trust in him” or “when God will certainly punish those who worship idols” or “from God’s impending judgment” (See: [What is the “second coming” of Jesus?](../front/intro)) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1TH 1 10 cx5g figs-metaphor τῆς ὀργῆς τῆς ἐρχομένης 1 Paul speaks of **wrath** as though it were something that could travel and is **coming** to where people are. He means by this that in the future an event will happen when God will act wrathfully against people who have sinned and who have not trusted in Jesus to forgive their sins. If it would be helpful in your language, you could express this plainly. Alternate translation: “God’s judgment that will happen” or “when God will punish people for sin” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1TH 2 intro kt5l 0 # 1 Thessalonians 2 General Notes

## Outline of 1 Thessalonians 2

1. Apostolic Suffering (2:1–13)
* Apostolic preaching (2:1–6)
* Apostolic conduct (2:7–9)
* Apostolic witness (2:10–3)
2. Persecution of the Church (2:14–16)
* Thessalonian persecution (2:14a)
* Jewish persecution (2:14b–16)
3. Paul’s Desire to Visit (2:17–20)

## Structure and Formatting

The first part of this chapter is a defense of their apostleship and sufferings. The second part is a recounting of the Thessalonian church’s sufferings. Lastly, the apostle Paul makes known his deep desire to visit the Thessalonian church.

## “We” and “You”

In this letter, the words **we** and **our** refer to Paul, Silvanus, and Timothy, unless otherwise noted. Throughout the letter, **we** and **our** is used to convey that all three apostles are in agreement with the letter.

## Special Concepts in this Chapter

### Apostolic witness

Here, Paul defends how he, Silvanus, and Timothy are God’s apostles. By their preaching, conduct, and witness, they prove to be authorized messengers of Christ. (See: [[rc://en/tw/bible/kt/apostle]] and [[rc://en/tw/dict/bible/kt/testimony]])

### The gospel of God

The foundation of the apostolic witness is that they were “entrusted with the gospel” (See [2:4](../02/04.md)).The apostles’ authority makes them: “bold to speak” (See [2:2](../02/02.md)), “impart” (See [2:8](../02/08.md)), “preach” (See [2:9](../02/09.md)), and thank God that the Thessalonian church “received the word of God” (See [2:13](../02/13.md)).

### The Second Coming of Christ

In this chapter is the first mention of the Second Coming of Christ in its two facets. First, Paul mentions that the persecutors of Christ’s Church will be judged by using the phrase “wrath has come upon them” in [2:16](../02/16.md). Next, Paul speaks of the “hope” and “joy” and “glory” for those who will “be saved” (See [2:16](../02/16.md)) “in the presence of our Lord Jesus Christ at his coming” (See [2:19–20](../02/19.md)). +1TH 2 intro kt5l 0 # 1 Thessalonians 2 General Notes

## Outline of 1 Thessalonians 2

1. Apostolic Suffering (2:1–13)
* Apostolic preaching (2:1–6)
* Apostolic conduct (2:7–9)
* Apostolic witness (2:10–3)
2. Persecution of the Church (2:14–16)
* Thessalonian persecution (2:14a)
* Jewish persecution (2:14b–16)
3. Paul’s Desire to Visit (2:17–20)

## Structure and Formatting

The first part of this chapter is a defense of their apostleship and sufferings. The second part is a recounting of the Thessalonian church’s sufferings. Lastly, the apostle Paul makes known his deep desire to visit the Thessalonian church.

## “We” and “You”

In this letter, the words **we** and **our** refer to Paul, Silvanus, and Timothy, unless otherwise noted. Throughout the letter, **we** and **our** is used to convey that all three apostles are in agreement with the letter.

## Special Concepts in this Chapter

### Apostolic witness

Here, Paul defends how he, Silvanus, and Timothy are God’s apostles. By their preaching, conduct, and witness, they prove to be authorized messengers of Christ. (See: [[rc://en/tw/dict/bible/kt/apostle]] and [[rc://en/tw/dict/bible/kt/testimony]])

### The gospel of God

The foundation of the apostolic witness is that they were “entrusted with the gospel” (See [2:4](../02/04.md)).The apostles’ authority makes them: “bold to speak” (See [2:2](../02/02.md)), “impart” (See [2:8](../02/08.md)), “preach” (See [2:9](../02/09.md)), and thank God that the Thessalonian church “received the word of God” (See [2:13](../02/13.md)).

### The Second Coming of Christ

In this chapter is the first mention of the Second Coming of Christ in its two facets. First, Paul mentions that the persecutors of Christ’s Church will be judged by using the phrase “wrath has come upon them” in [2:16](../02/16.md). Next, Paul speaks of the “hope” and “joy” and “glory” for those who will “be saved” (See [2:16](../02/16.md)) “in the presence of our Lord Jesus Christ at his coming” (See [2:19–20](../02/19.md)). 1TH 2 1 ii5j grammar-connect-words-phrases αὐτοὶ γὰρ οἴδατε, ἀδελφοί 1 Here, **For you yourselves know, brothers** functions as a chapter transition into the next topic, the apostles’ suffering. You could emphasize this if it would be clearer in your language. Alternate translation: “Certainly, you are fully aware” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1TH 2 1 gpr4 figs-rpronouns αὐτοὶ…οἴδατε 1 you yourselves know The words **you** and **yourselves** refer to the Thessalonian church. Paul uses this emphasis to express how well the Thessalonians understand the benefit of the apostles’ previous visit. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “you fully realize” or “you personally understand” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) 1TH 2 1 tdl3 figs-metaphor ἀδελφοί 1 brothers Throughout this letter, **brothers** is a metaphor meaning “fellow Christians” or “fellow believers in Christ” (See [1:4](../01/04.md)). If your readers would not understand what **brothers** means in this context, you could use an equivalent metaphor from your culture. (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -419,9 +419,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1TH 5 8 iv63 figs-imperative ἡμεῖς…νήφωμεν 1 we, being of the day Here, **should stay sober** could refer to: (1) a command. Alternate translation: “we … must stay sober” (2) an appeal. Alternate translation: “let us … stay sober” (See your translation at [5:6](../05/06.md)). (See: [[rc://en/ta/man/translate/figs-imperative]]) 1TH 5 8 jqqo figs-metaphor ἡμεῖς δὲ ἡμέρας ὄντες 1 we, being of the day Paul speaks of Christians as if they are actually a part of the day time. He means that they are characterized by spiritual readiness for the Lord’s return. If your readers would not understand what it means to be **of the day** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternate translation: “Now, because we are ready for Christ’s coming, we” or “Since we are characterized by being ready, we” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1TH 5 8 ev6i figs-metaphor ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης, καὶ περικεφαλαίαν, ἐλπίδα σωτηρίας 1 having put on the breastplate of faith and of love Paul speaks of Christians as if they are soldiers. He means that just as a soldier must equip himself with armor in order to be ready to fight, so Christians must prepare themselves for the Second Coming of Christ with the spiritual protection of **faith**, **love**, and **hope** (See also [Ephesians 6:10–18,23](../eph/06/10.md)). If your readers would not understand what these phrases mean in this context, you could use equivalent metaphors from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1TH 5 9 h5y2 figs-abstractnouns ὅτι οὐκ ἔθετο ἡμᾶς ὁ Θεὸς εἰς ὀργὴν 1 whether we might be awake or asleep Here, **wrath** refers to God’s future and final Judgment (See your translation of **wrath** at [1:10](../01/10/.md), [2:16](../02/16/.md)). (See also [What is the “second coming” of Jesus?](../front/intro)). If your language does not use the abstract noun **wrath**, you can express the idea behind it in another way. “Certainly, God did not destine that he would punish us” or “Indeed, God did not determine that he would judge us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1TH 5 9 lrx6 grammar-connect-logic-result ὅτι 1 whether we might be awake or asleep Here, **For** begins a reason clause that explains why the Thessalonian church should have “the hope of salvation” (See [5:8](../05/08.md)). Use a natural way in your language to express this emphasis. Alternate translation: “Certainly” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1TH 5 8 l89q figs-possession πίστεως καὶ ἀγάπης…σωτηρίας 1 having put on the breastplate of faith and of love Paul uses the possessive form to describe things that are characterized by **faith** and **hope** and **love**. You could turn these phrases into similes if it would be clearer in your language. (See: [[rc://en/ta/man/translate/figs-possession]]) +1TH 5 9 h5y2 figs-abstractnouns ὅτι οὐκ ἔθετο ἡμᾶς ὁ Θεὸς εἰς ὀργὴν 1 Here, **wrath** refers to God’s future and final Judgment (See your translation of **wrath** at [1:10](../01/10/.md), [2:16](../02/16/.md)). (See also [What is the “second coming” of Jesus?](../front/intro)). If your language does not use the abstract noun **wrath**, you can express the idea behind it in another way. “Certainly, God did not destine that he would punish us” or “Indeed, God did not determine that he would judge us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +1TH 5 9 lrx6 grammar-connect-logic-result ὅτι 1 Here, **For** begins a reason clause that explains why the Thessalonian church should have “the hope of salvation” (See [5:8](../05/08.md)). Use a natural way in your language to express this emphasis. Alternate translation: “Certainly” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1TH 5 9 erz5 grammar-connect-logic-goal εἰς…εἰς 1 whether we might be awake or asleep Here, **to … to** introduces two purpose clauses. Paul is stating the purpose or goal for which God **appointed** the two types of people described in [5:3–8](../05/03.md)). Use a natural way in your language for introducing purpose clauses. Alternate translation: “for the purpose of … in order to” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) 1TH 5 9 qmo5 grammar-connect-logic-contrast ἀλλὰ 1 whether we might be awake or asleep What follows the word **but** here is in contrast to **wrath**. Here Paul emphasizes that God’s true people will not experience his final punishment. Use a natural way in your language for introducing a contrast. Alternate translation: “but actually” or “but instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1TH 5 9 qfcf figs-possession εἰς περιποίησιν σωτηρίας 1 whether we might be awake or asleep Here, the phrase translated **to obtain salvation** is a possessive form that Paul uses to indicate that **salvation** is something that belongs to God’s people. If this is not clear in your language, you could make this explicit. Alternate translation: “for the possessing of salvation” or “for the acquiring of salvation” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -432,7 +432,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1TH 5 11 o85i grammar-connect-logic-result διὸ παρακαλεῖτε 1 build up one the other **Therefore** begins a result clause. Paul explains how the Thessalonian church should respond to the fact that Jesus died so that Christians can “obtain salvation” (See [5:9](../05/09.md)). Alternate translation: “This is why you should encourage” or “As a result, you must comfort” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1TH 5 11 m2c9 figs-doublet διὸ παρακαλεῖτε ἀλλήλους, καὶ οἰκοδομεῖτε εἷς τὸν ἕνα 1 build up one the other These two phrases mean basically the same thing. The repetition is used to emphasize how much Paul wants the Thessalonian church to encourage and support each other. If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “As a result, continue to be supportive of what each person needs” or “This is why you must supportively console each other with this message” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1TH 5 11 hepx figs-imperative παρακαλεῖτε…οἰκοδομεῖτε 1 build up one the other These verbs are imperatives but could communicate an appeal rather than a command. You could use a form in your language that communicates an urgent request or appeal. Alternate translation: “we apostles urge you to comfort … build up” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1TH 5 11 fx2f figs-idiom οἰκοδομεῖτε 1 build up one the other Paul speaks of the Thessalonian church as if they were a building that can be constructed. He means that they should mutually support one another in the Christian life. If your readers would not understand what it means to **build up** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternate translation: “keep supporting” or “continue to confirm” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1TH 5 11 fx2f figs-metaphor οἰκοδομεῖτε 1 build up one the other Paul speaks of the Thessalonian church as if they were a building that can be constructed. He means that they should mutually support one another in the Christian life. If your readers would not understand what it means to **build up** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternate translation: “keep supporting” or “continue to confirm” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1TH 5 11 kdae figs-idiom εἷς τὸν ἕνα 1 build up one the other Here, the term **one the one** is an idiom meaning “each and every one” or “each one.” If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “each one” or “one another” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1TH 5 11 sfv4 καθὼς καὶ ποιεῖτε 1 build up one the other Here Paul uses the emphatic phrase **just as also you are doing** to encourage the Thessalonian church to continue their practice of mutually supporting each other. Use a natural way in your language to indicate this emphasis. Alternate translation: “exactly as you have been doing” 1TH 5 12 pd47 grammar-connect-words-phrases δὲ 1 General Information: Here, **Now** indicates that what follows is the final section of instructions from the apostles. Alternate translation: “Lastly” or “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) @@ -479,7 +479,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1TH 5 23 nyma figs-idiom ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ 1 may your entire spirit, and soul, and body be kept blamelessly Here, **coming of the Lord** is a well-known idiom in 1–2 Thessalonians for the Second Coming of Christ (See [4:15](../04/15.md)) or the “Day of the **Lord**” in [5:2](../05/02.md). If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “when our Lord Jesus Christ comes back to earth again” or “at the arrival of our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1TH 5 24 i03k grammar-connect-logic-result πιστὸς ὁ καλῶν ὑμᾶς, ὃς καὶ ποιήσει 1 who will also do it Here, **who will also do it** expresses the result of God’s faithfulness. If it would be misunderstood in your language, you could make this explicit. Alternate translation: “Because God is faithful, he will also preserve you sanctified” or “Since God is trustworthy, he will also completely sanctify you” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1TH 5 24 vx20 figs-explicit πιστὸς ὁ καλῶν ὑμᾶς 1 Faithful is he who calls you Here it is implied that **he** refers to “the God of peace” in [5:23](../05/23.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Faithful is God who calls you” or “The God who continues to summon you is faithful” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1TH 5 24 lg3b figs-ellipsis πιστὸς ὁ 1 Faithful is he who calls you A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **{s*}* is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1TH 5 24 lg3b figs-ellipsis πιστὸς ὁ 1 Faithful is he who calls you A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **{is}** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1TH 5 24 c3jg writing-pronouns ὁ καλῶν ὑμᾶς, ὃς καὶ ποιήσει 1 who will also do it The pronouns **he** and **who** refer to “the God of peace” in [5:23](../05/23.md). Use a natural way in your language to make this explicit. Alternate translation: “is God who calls you, so he will also do it” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1TH 5 24 pa1g figs-ellipsis πιστὸς ὁ 1 who will also do it A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **{is}** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1TH 5 25 b7w3 figs-imperative προσεύχεσθε καὶ περὶ ἡμῶν 1 brothers Here, **pray** is an imperative, but it communicates a polite request or appeal rather than a command. Use a form in your language that communicates a polite request or appeal. It may be helpful to add an expression such as “please” to make this clearer. Alternate translation: “we ask you to pray” or “please pray for us” (See: [[rc://en/ta/man/translate/figs-imperative]]) diff --git a/en_tn_62-2PE.tsv b/en_tn_62-2PE.tsv index 94a3e0c29f..3b1fdc8be6 100644 --- a/en_tn_62-2PE.tsv +++ b/en_tn_62-2PE.tsv @@ -104,7 +104,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 2PE 1 13 q0sv figs-abstractnouns διεγείρειν ὑμᾶς ἐν ὑπομνήσει 1 If it would be helpful in your language, you could express the idea behind the abstract noun **remembrance** in this phrase with the verb “remind.” Alternate translation: “to remind you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 2PE 1 14 slej grammar-connect-logic-result εἰδὼς 1 In this clause Peter is giving a reason why he will always remind his audience of doctrinal truths in this letter, specifically faith, goodness, knowledge, self-control, endurance, godliness, brotherly affection, and love, which Peter mentioned in [1:5–7](../01/05.md). Alternate translation: “This is because I know” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 2PE 1 14 j8f5 figs-metaphor ταχινή ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου 1 the putting off of my tent is imminent Peter speaks of his body as if it were a **tent** that he is wearing and will take off. Being in his body represents being alive, and taking it off represents dying. Alternate translation: “I will soon take off this body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -2PE 1 14 fpng figs-euphemism ταχινή ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου 1 the putting off of my tent is imminent **Putting off** his **tent** is a nice way to refer to dying. If it would be helpful in your language,, you could indicate this directly. Alternate translation: “I will die soon” (See: [[rc://en/ta/man/translate/figs-euphemism]]) +2PE 1 14 fpng figs-euphemism ταχινή ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου 1 the putting off of my tent is imminent **Putting off** his **tent** is a nice way to refer to dying. If it would be helpful in your language, you could indicate this directly. Alternate translation: “I will die soon” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 2PE 1 14 yzag καθὼς καὶ ὁ Κύριος ἡμῶν, Ἰησοῦς Χριστὸς, ἐδήλωσέν μοι 1 Suggested footnote: “Peter may be referring here to what Jesus told him, as recorded in John 21:18–19.” 2PE 1 15 aau5 grammar-connect-words-phrases δὲ καὶ 1 **Likewise** here could mean that: (1) this statement is in addition to what Peter just said in the previous verse. Alternate translation: “Moreover” (2) this statement is contrasting what he just said in the previous verse with what he is about to say. Alternate translation: “But” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 2PE 1 15 xz8d figs-abstractnouns ἑκάστοτε, ἔχειν ὑμᾶς…τὴν τούτων μνήμην ποιεῖσθαι 1 If it would be helpful in your language, you could express the idea behind the abstract noun **remembrance** in this phrase with the verb “remind.” Alternate translation: “to remind you of these things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) diff --git a/en_tn_63-1JN.tsv b/en_tn_63-1JN.tsv index 64307a0567..c5e2aff898 100644 --- a/en_tn_63-1JN.tsv +++ b/en_tn_63-1JN.tsv @@ -1,5 +1,5 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote -1JN front intro nl27 0 # Introduction to 1 John

## Part 1: General Introduction

### Outline of the book of 1 John

This is a letter that the apostle John wrote to challenge and correct false teachings that were leading followers of Jesus to believe wrong things and live in wrong ways. At that time, the letter form had distinct opening and closing sections. The main body of the letter came in between.
1. Opening of Letter (1:1–4)
1. Main Body of Letter (1:5–5:12)
* Genuine believers obey God and love one another (1:5–2:17)
* It is false teaching to deny that Jesus is the Messiah (2:18–2:27)
* Genuine children of God do not sin (2:28–3:10)
* Genuine believers help one another sacrificially (3:11–18)
* Genuine believers have confidence in prayer (3:19–24)
* It is false teaching to deny that Jesus became human (4:1–6)
* Genuine believers love one another as God has loved them (4:7–21)
* It is false teaching to deny that Jesus is the Son of God (5:1–12)
1. Closing of Letter (5:13–21)

### Who wrote the book of 1 John?

The author of this letter does not give his name. However, since early Christian times, the church has widely considered the apostle John to be the author. He wrote the Gospel of John, and there are many similarities between the content of that book and this letter. If John did write this letter, he probably did so near the end of his life.

### To whom was the book of 1 John written?

The author wrote this letter to people whom he addresses as “beloved” and,, as “my little children.” This probably refers to believers in various churches located in the area where John was then living.

### What is the book of 1 John about?

False teachers were encouraging followers of Jesus to believe wrong things and to live in wrong ways. John wanted to challenge and correct those false teachings so that the people who received his letter would continue to believe the truth that they had been taught and live in right ways. The false teachers were saying that these people were not saved; John wanted to assure them that they were saved.

### How should the title of this book be translated?

Translators may choose to call this book by its traditional title, “1 John” or “First John.” They may also choose a different title, such as “The First Letter from John” or “The First Letter John Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])

## Part 2: Important Religious and Cultural Concepts

### Who were the people whom John spoke against?

The false teachers whom John was challenging seem to have held beliefs similar to what would later become known as Gnosticism. Those false teachers believed that the physical world was evil. They thought that God would not become human, since they considered the physical body to be evil, so they denied that Jesus was God come to earth in human form. (See: [[rc://en/tw/dict/bible/kt/evil]])

## Part 3: Important Translation Issues

### “sin”

In chapter 1, John says that we should not deny that we have sinned. Rather, if we confess our sin, God will forgive us. In chapter 2, John says that he is writing this letter so that the recipients will not sin, but he adds that if they do sin, Jesus will advocate on their behalf. But in chapter 3, John says that everyone who has been begotten from God and who remains in God does not commit sin and is not able to sin. And in chapter 5, John says that we should not pray for people who are sinning in certain ways, although we should pray for people who are sinning in other ways. This may seem confusing and contradictory.

However, the explanation is that the people whose teachings John challenged and corrected in this letter were saying that it did not matter what people did in their bodies. This was because they thought that physical matter was evil, and so they thought that God did not care about it. In effect, they were saying that there was no such thing as sin. So John needed to say, in chapter 1, that sin is real and that everyone has sinned. Some of the believers may have been deceived by the false teaching and committed sins, so John also needed to reassure them that if they repented and confessed their sins, God would forgive them. John says similar things in chapter 2. Then in chapter 3 he explains that the new nature that believers have as children of God is one that does not want to sin and that does not enjoy sinning. So they should recognize that those who excuse or condone sin are not truly children of God, and that as children of God themselves, they can become more and more obedient and free from sin. Finally, in chapter 5, John warns that if a person sins wantonly and continually, this likely means that they have rejected Jesus and are not influenced by the Holy Spirit. He says that in that case, it may not be effective to pray for them. But he then encourages his readers that if a person sins occasionally but feels remorse, he is influenced by the Spirit, and so the prayers of other believers will help him repent and live in a right way again. (See: [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/forgive]])

### “remain”

In this letter, John often uses the word “remain” (which could also be translated as “reside” or “abide”) as a spatial metaphor. John speaks of a believer becoming more faithful to Jesus and knowing Jesus better as if the teaching of Jesus “remained” in the believer. He speaks of a person being spiritually joined to someone else as if that person “remained” in the other person: He writes that Christians “remain” in Christ and in God, and he says that the Father “remains” in the Son, the Son “remains” in the Father, the Son “remains” in believers, and the Holy Spirit “remains” in believers.

Translators may find it difficult to represent these ideas in their own languages if they try to use exactly the same words and expressions each time. For example, in [2:6](../02/06.md), when John speaks of a believer “remaining” in God, he intends to express the idea of that believer being spiritually unified with God. Accordingly, UST speaks of how the believer “shares life with God.” To give another example, for the statement in [2:14](../02/14.md) that “the word of God remains in you,” UST says, “you continue to obey what God commands.” This shows how other expressions can be found that accurately communicate the various ideas that John is expressing through the term “remain.”

### “appear”

In several places in this letter, John uses a term that ULT usually translates as “appear.” This is actually a passive verbal form in Greek, but as is often the case with such forms in that language, it can have an active meaning. When it has an active meaning, it is important to recognize that it does not simply mean “seemed to be there,” as the word “appeared” might suggest. Rather, it means “came to be there.” This is illustrated well by the use of the term in another New Testament book, 2 Corinthians, in which Paul writes in [5:10](../2co/05/10.md) that “we must all appear before the judgment seat of Christ.” Clearly this does not mean that we must only seem to be present there. Rather, we must actually arrive there.

Throughout the epistle, it is a subtle matter of interpretation to decide whether John is using the term “appear” in an active sense or in a passive sense. For example, in [1:2](../01/02.md), John applies the term twice to the “Word of life,” that is, to Jesus. But it is not clear whether he is saying that Jesus himself “appeared,” that is, he came to earth, or that he “was made apparent” (made visible), with the emphasis on the idea that God revealed Jesus to the world and in the process revealed himself to the world through Jesus. At each place where John uses this term, notes will call attention to it and discuss what it likely means in that context.

### “the world”

John also uses the term “world” in a variety of senses in this letter. It can mean the earth, something material, the people who live in the world, the people who do not honor God, or the values of the people who do not honor God. Notes will address the meaning of the term “world” in each instance where John uses it.

### “to know”

The verb “to know” is used in two different ways in this letter. Sometimes it is used about knowing a fact, as in 3:2, 3:5, and 3:19. Sometimes it means to experience and understand someone or something, as in 3:1, 3:6, 3:16, and 3:20. Sometimes John uses it in two different senses in the same sentence, as in 2:3, “in this we know that we have known him.” Your language may have different words for these different meanings. If so, you must be careful to use the appropriate word in the right place in your translation.

### “We”

In most cases in this letter, the first-person plural pronouns (“we, our,” etc.) are inclusive, and so if your language marks that distinction, use the inclusive form in your translation. In those cases, John is speaking of what both he and the recipients know, or of things that are true of both him and the recipients. However, in a few cases, the first-person pronouns are exclusive, since John is telling the recipients what he and his fellow apostles saw and heard from Jesus. The notes will identify all such places, and in them you should use the exclusive forms, if your language marks that distinction. (See: [[rc://en/ta/man/translate/figs-exclusive]])

### “You, your”

The words “you” and “your” in this letter are plural.

### Light and darkness

In 1:5–7 and 2:8–11 John uses an extended metaphor in which light represents what is good or holy and darkness represents what is evil. If this is not easily understood in your language, you may need to say explicitly that light represents goodness or that light is like goodness, or you may choose to talk about goodness without using the symbol of light. There will be a note explaining the metaphor in each place. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])

### Major textual issues in the text of the book of 1 John

When ancient manuscripts of the Bible differ, ULT puts the reading that scholars consider to be the most accurate in its text, but it puts other possibly accurate readings in footnotes. The introductions to each chapter will discuss places where the ancient manuscripts differ in significant ways, and notes will address those places again where they occur in the book. If a translation of the Bible already exists in your region, consider using the readings found in that version. If not, we recommend that you follow the readings in the ULT text. (See: [[rc://en/ta/man/translate/translate-textvariants]]) +1JN front intro nl27 0 # Introduction to 1 John

## Part 1: General Introduction

### Outline of the book of 1 John

This is a letter that the apostle John wrote to challenge and correct false teachings that were leading followers of Jesus to believe wrong things and live in wrong ways. At that time, the letter form had distinct opening and closing sections. The main body of the letter came in between.
1. Opening of Letter (1:1–4)
1. Main Body of Letter (1:5–5:12)
* Genuine believers obey God and love one another (1:5–2:17)
* It is false teaching to deny that Jesus is the Messiah (2:18–2:27)
* Genuine children of God do not sin (2:28–3:10)
* Genuine believers help one another sacrificially (3:11–18)
* Genuine believers have confidence in prayer (3:19–24)
* It is false teaching to deny that Jesus became human (4:1–6)
* Genuine believers love one another as God has loved them (4:7–21)
* It is false teaching to deny that Jesus is the Son of God (5:1–12)
1. Closing of Letter (5:13–21)

### Who wrote the book of 1 John?

The author of this letter does not give his name. However, since early Christian times, the church has widely considered the apostle John to be the author. He wrote the Gospel of John, and there are many similarities between the content of that book and this letter. If John did write this letter, he probably did so near the end of his life.

### To whom was the book of 1 John written?

The author wrote this letter to people whom he addresses as “beloved” and, as “my little children.” This probably refers to believers in various churches located in the area where John was then living.

### What is the book of 1 John about?

False teachers were encouraging followers of Jesus to believe wrong things and to live in wrong ways. John wanted to challenge and correct those false teachings so that the people who received his letter would continue to believe the truth that they had been taught and live in right ways. The false teachers were saying that these people were not saved; John wanted to assure them that they were saved.

### How should the title of this book be translated?

Translators may choose to call this book by its traditional title, “1 John” or “First John.” They may also choose a different title, such as “The First Letter from John” or “The First Letter John Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])

## Part 2: Important Religious and Cultural Concepts

### Who were the people whom John spoke against?

The false teachers whom John was challenging seem to have held beliefs similar to what would later become known as Gnosticism. Those false teachers believed that the physical world was evil. They thought that God would not become human, since they considered the physical body to be evil, so they denied that Jesus was God come to earth in human form. (See: [[rc://en/tw/dict/bible/kt/evil]])

## Part 3: Important Translation Issues

### “sin”

In chapter 1, John says that we should not deny that we have sinned. Rather, if we confess our sin, God will forgive us. In chapter 2, John says that he is writing this letter so that the recipients will not sin, but he adds that if they do sin, Jesus will advocate on their behalf. But in chapter 3, John says that everyone who has been begotten from God and who remains in God does not commit sin and is not able to sin. And in chapter 5, John says that we should not pray for people who are sinning in certain ways, although we should pray for people who are sinning in other ways. This may seem confusing and contradictory.

However, the explanation is that the people whose teachings John challenged and corrected in this letter were saying that it did not matter what people did in their bodies. This was because they thought that physical matter was evil, and so they thought that God did not care about it. In effect, they were saying that there was no such thing as sin. So John needed to say, in chapter 1, that sin is real and that everyone has sinned. Some of the believers may have been deceived by the false teaching and committed sins, so John also needed to reassure them that if they repented and confessed their sins, God would forgive them. John says similar things in chapter 2. Then in chapter 3 he explains that the new nature that believers have as children of God is one that does not want to sin and that does not enjoy sinning. So they should recognize that those who excuse or condone sin are not truly children of God, and that as children of God themselves, they can become more and more obedient and free from sin. Finally, in chapter 5, John warns that if a person sins wantonly and continually, this likely means that they have rejected Jesus and are not influenced by the Holy Spirit. He says that in that case, it may not be effective to pray for them. But he then encourages his readers that if a person sins occasionally but feels remorse, he is influenced by the Spirit, and so the prayers of other believers will help him repent and live in a right way again. (See: [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/forgive]])

### “remain”

In this letter, John often uses the word “remain” (which could also be translated as “reside” or “abide”) as a spatial metaphor. John speaks of a believer becoming more faithful to Jesus and knowing Jesus better as if the teaching of Jesus “remained” in the believer. He speaks of a person being spiritually joined to someone else as if that person “remained” in the other person: He writes that Christians “remain” in Christ and in God, and he says that the Father “remains” in the Son, the Son “remains” in the Father, the Son “remains” in believers, and the Holy Spirit “remains” in believers.

Translators may find it difficult to represent these ideas in their own languages if they try to use exactly the same words and expressions each time. For example, in [2:6](../02/06.md), when John speaks of a believer “remaining” in God, he intends to express the idea of that believer being spiritually unified with God. Accordingly, UST speaks of how the believer “shares life with God.” To give another example, for the statement in [2:14](../02/14.md) that “the word of God remains in you,” UST says, “you continue to obey what God commands.” This shows how other expressions can be found that accurately communicate the various ideas that John is expressing through the term “remain.”

### “appear”

In several places in this letter, John uses a term that ULT usually translates as “appear.” This is actually a passive verbal form in Greek, but as is often the case with such forms in that language, it can have an active meaning. When it has an active meaning, it is important to recognize that it does not simply mean “seemed to be there,” as the word “appeared” might suggest. Rather, it means “came to be there.” This is illustrated well by the use of the term in another New Testament book, 2 Corinthians, in which Paul writes in [5:10](../2co/05/10.md) that “we must all appear before the judgment seat of Christ.” Clearly this does not mean that we must only seem to be present there. Rather, we must actually arrive there.

Throughout the epistle, it is a subtle matter of interpretation to decide whether John is using the term “appear” in an active sense or in a passive sense. For example, in [1:2](../01/02.md), John applies the term twice to the “Word of life,” that is, to Jesus. But it is not clear whether he is saying that Jesus himself “appeared,” that is, he came to earth, or that he “was made apparent” (made visible), with the emphasis on the idea that God revealed Jesus to the world and in the process revealed himself to the world through Jesus. At each place where John uses this term, notes will call attention to it and discuss what it likely means in that context.

### “the world”

John also uses the term “world” in a variety of senses in this letter. It can mean the earth, something material, the people who live in the world, the people who do not honor God, or the values of the people who do not honor God. Notes will address the meaning of the term “world” in each instance where John uses it.

### “to know”

The verb “to know” is used in two different ways in this letter. Sometimes it is used about knowing a fact, as in 3:2, 3:5, and 3:19. Sometimes it means to experience and understand someone or something, as in 3:1, 3:6, 3:16, and 3:20. Sometimes John uses it in two different senses in the same sentence, as in 2:3, “in this we know that we have known him.” Your language may have different words for these different meanings. If so, you must be careful to use the appropriate word in the right place in your translation.

### “We”

In most cases in this letter, the first-person plural pronouns (“we, our,” etc.) are inclusive, and so if your language marks that distinction, use the inclusive form in your translation. In those cases, John is speaking of what both he and the recipients know, or of things that are true of both him and the recipients. However, in a few cases, the first-person pronouns are exclusive, since John is telling the recipients what he and his fellow apostles saw and heard from Jesus. The notes will identify all such places, and in them you should use the exclusive forms, if your language marks that distinction. (See: [[rc://en/ta/man/translate/figs-exclusive]])

### “You, your”

The words “you” and “your” in this letter are plural.

### Light and darkness

In 1:5–7 and 2:8–11 John uses an extended metaphor in which light represents what is good or holy and darkness represents what is evil. If this is not easily understood in your language, you may need to say explicitly that light represents goodness or that light is like goodness, or you may choose to talk about goodness without using the symbol of light. There will be a note explaining the metaphor in each place. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])

### Major textual issues in the text of the book of 1 John

When ancient manuscripts of the Bible differ, ULT puts the reading that scholars consider to be the most accurate in its text, but it puts other possibly accurate readings in footnotes. The introductions to each chapter will discuss places where the ancient manuscripts differ in significant ways, and notes will address those places again where they occur in the book. If a translation of the Bible already exists in your region, consider using the readings found in that version. If not, we recommend that you follow the readings in the ULT text. (See: [[rc://en/ta/man/translate/translate-textvariants]]) 1JN 1 intro ab9v 0 # 1 John 1 General Notes

## Structure and formatting

1. Opening of the letter (1:1–4)
2. Genuine believers obey God and love one another (1:5–10, continues through 2:17)

## Important translation issues in this chapter

Like many Greek compositions of this time, for stylistic purposes this letter begins with a very long sentence. It goes from the beginning of [1:1](../01/01.md) to the middle of [1:3](../01/03.md). The parts of this sentence are not in the order that is customary in many languages. The direct object comes first, and it is very long, made up of many different clauses. The subject and verb do not come until near the end. And in the middle, there is a long digression. So it will be a challenge to translate.

One approach that might work well in your language would be to create a verse bridge that includes all of 1:1–3. You could break up this long sentence into several smaller sentences, repeating the subject and verb for clarity. This would allow you to present the parts of the sentence in an order that might be more customary in your language and that your readers might understand better. Here is an example of 1 John 1:1–3 rearranged into an order that might be clearer in your language:

“So that you will have fellowship with us, we are declaring to you what we have seen and heard. We are declaring to you what was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched. It has to do with the Word of life. Indeed, the life appeared, and we have seen it, and we are testifying to it. Yes, we are announcing to you the eternal life that was with the Father and that then came to us.”

If you take this approach, another way to translate the second sentence would be, “We are declaring to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched.”

Another approach that could also work well, and which would not require a verse bridge, would be to leave the phrases in their present order, but to divide the sentence into three parts at the verse divisions. If you do that, you could also put your translation of the phrase “regarding the Word of life” at the beginning rather than the end of [1:1](../01/01.md) and present it as a topical introduction to the letter. Otherwise, your readers might not get the sense that this is a letter until they reached [1:4](../01/04.md), where John formally states his purpose for writing.

The notes to [1:1–4](../01/01.md) provide further specific suggestions for how to translate this long opening sentence. (See: [[rc://en/ta/man/translate/translate-versebridge]])

## Important textual issues in this chapter

In [1:4](../01/04.md), the most accurate ancient manuscripts read “so that our joy may be fulfilled.” ULT follows that reading. However, some other ancient manuscripts read “your joy” instead of “our joy.” If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://en/ta/man/translate/translate-textvariants]]) 1JN 1 1 honh checking/headings 0 If you are using section headings, you could put one here before verse 1. Suggested heading: “The Word of Life” (See: [[rc://en/ta/man/checking/headings]]) 1JN 1 1 j363 writing-pronouns ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς— 1 What was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched See the discussion in the General Notes to this chapter for how to translate the long sentence in [1:1–3](../01/01.md). If you follow the suggestion to translate the phrase **regarding the Word of life** as a topical introduction to this letter, you will already have indicated that the four clauses in this verse refer to a person, Jesus. If you have pronouns in your language that refer to people, such as “he,” “who,” and “whom,” it would be appropriate to use them here. Alternate translation: “Regarding the Word of life—he is the one who has existed from all eternity, whom we heard speak, whom we saw with our own eyes, and whom we looked at and touched with our own hands” (See: [[rc://en/ta/man/translate/writing-pronouns]]) diff --git a/en_tn_66-JUD.tsv b/en_tn_66-JUD.tsv index a065e891b9..ee28e7723f 100644 --- a/en_tn_66-JUD.tsv +++ b/en_tn_66-JUD.tsv @@ -26,7 +26,7 @@ JUD 1 3 j67u ἅπαξ 1 once for all Here, **once for all** expresses the idea JUD 1 4 he1b grammar-connect-logic-result γάρ 1 Here, **For** indicates that Jude is giving a reason for why he said in the previous verse that he wants his readers to “contend for the faith.” Alternate translation: “I want you do to this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) JUD 1 4 v94i παρεισέδυσαν γάρ τινες ἄνθρωποι 1 Alternate translation: “For some men have snuck in unnoticed” or “For some men have come in without drawing attention to themselves” JUD 1 4 qevn figs-ellipsis παρεισέδυσαν γάρ τινες ἄνθρωποι 1 In this phrase, Jude is leaving out words from this sentence that it would need in many languages in order to be complete. If this phrase is required in your language, it can be supplied from verse [12](../01/12.md). Alternate translation: “For certain men have entered secretly into your love feasts” or “For certain men have entered secretly into your gatherings” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -JUD 1 4 wwz3 figs-activepassive οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα 1 who long ago have been designated beforehand for this condemnation If your language does not use this passive form **having been designated, you could state who did the action. Alternate translation: “men whom God long ago designated beforehand for this condemnation” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +JUD 1 4 wwz3 figs-activepassive οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα 1 who long ago have been designated beforehand for this condemnation If your language does not use this passive form **having been designated**, you could state who did the action. Alternate translation: “men whom God long ago designated beforehand for this condemnation” (See: [[rc://en/ta/man/translate/figs-activepassive]]) JUD 1 4 c7a6 figs-abstractnouns εἰς τοῦτο τὸ κρίμα 1 If it would be helpful in your language, you could express the idea behind the abstract noun **condemnation** with an equivalent expression. Alternate translation: “to be condemned” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) JUD 1 4 u2oj figs-explicit ἀσεβεῖς 1 Here, **ungodly ones** refers to the “certain men” mentioned at the beginning of the verse. They are the false teachers Jude is warning his readers about. If it would be helpful in your language, you could state this term explicitly. Alternate translation: “ungodly false teachers” (See: [[rc://en/ta/man/translate/figs-explicit]]) JUD 1 4 c642 figs-metaphor τὴν τοῦ Θεοῦ ἡμῶν χάριτα μετατιθέντες εἰς ἀσέλγειαν 1 Here, God’s **grace** is spoken of as if it were a thing that could be changed into something sinful. If this would be confusing in your language, you could translate this in a non-figurative way. The false teachers were teaching that believers could do sexually immoral acts because God’s grace allowed it. Paul addressed this kind of false teaching when he wrote in Romans 6:1–2a: “Should we continue in sin so that grace may abound? May it never be!” Alternate translation: “teaching that God’s grace permits licentiousness” (See: [[rc://en/ta/man/translate/figs-metaphor]])