Correct errors in Luke found by validation checker (#1737)

Corrected issues in Luke caught be validation app

Removed curly brackets from 1 Timothy notes

Co-authored-by: Larry Sallee <larry.sallee@unfoldingword.org>
Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/1737
Co-Authored-By: Larry Sallee <lrsallee@noreply.door43.org>
Co-Committed-By: Larry Sallee <lrsallee@noreply.door43.org>

en_tn_43-LUK.tsv

@@ -379,7 +379,7 @@ LUK	2	23	l129	figs-activepassive	πᾶν ἄρσεν διανοῖγον μήτ
 LUK	2	23	lnn1	figs-idiom	πᾶν ἄρσεν διανοῖγον μήτραν	1	Every male who opens the womb	To **open the womb** is an idiom that refers to being the first baby to come out of the womb. This commandment applied to both people and animals, but here a baby boy is specifically in view. Alternate translation: “Every firstborn offspring who is a male” or “Every firstborn child who is a boy” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	2	23	l130	figs-idiom	ἅγιοντῷ Κυρίῳ κληθήσεται	1	will be called holy to the Lord	As in [1:32](../01/32.md), **be called** is an idiom that means “to be.” Alternate translation: “will be set apart for the Lord” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	2	23	l131	figs-idiom	ἅγιοντῷ Κυρίῳ κληθήσεται	1	will be called holy to the Lord	The law of Moses is using a future statement here to give a command. Alternate translation: “is to be set apart for the Lord” (See: [[rc://en/ta/man/translate/figs-declarative]])
-LUK	2	24	ni3s	figs-activepassive	τὸ εἰρημένον ἐν τῷ νόμῳ Κυρίου	1	what is said in the law of the Lord	If it would be clearer in your language, you could say this with an active form. Alternate translation: “what the law of the Lord says” (See: [[rc://en/ta/man/translate/figs-activepassive]]
+LUK	2	24	ni3s	figs-activepassive	τὸ εἰρημένον ἐν τῷ νόμῳ Κυρίου	1	what is said in the law of the Lord	If it would be clearer in your language, you could say this with an active form. Alternate translation: “what the law of the Lord says” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 LUK	2	25	ytp9	writing-participants	ἄνθρωπος ἦν ἐν Ἰερουσαλὴμ, ᾧ ὄνομα Συμεών	1	there was a man in Jerusalem whose name was Simeon	Luke uses this phrase to introduce a new character into the story. If your language has its own way of doing that, you can use it here in your translation. (See: [[rc://en/ta/man/translate/writing-participants]])
 LUK	2	25	l133	translate-names	Συμεών	1	Simeon	This is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 LUK	2	25	n263	figs-doublet	ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβής	1	this man was righteous and devout	The terms **righteous** and **devout** mean similar things. Luke uses the two terms together to emphasize what a godly man Simeon was. If it would be clearer in your language, you could combine them. Alternate translation: “he was a godly man” (See: [[rc://en/ta/man/translate/figs-doublet]])
@@ -803,7 +803,7 @@ LUK	5	22	z4k5	figs-explicit	ἐπιγνοὺς…τοὺς διαλογισμο
 LUK	5	22	l259	figs-hendiadys	ἀποκριθεὶς εἶπεν πρὸς αὐτούς	1	answering said to them	Together the words **answering** and **said** mean that Jesus responded to what the religious leaders were thinking. Alternate translation: “responded to them” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 LUK	5	22	et8f	figs-rquestion	τί διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν?	1	Why are you debating in your hearts?	Jesus does not expect the religious leaders to explain why they are thinking these things. Instead, he is using the question form to emphasize that they should not be thinking them. If it would be clearer for your readers, you could translate his words as a statement or exclamation. Alternate translation: “You should not be thinking these things!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	5	22	p2hj	figs-metaphor	διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν	1	debating in your hearts	The term **hearts** figuratively represents the thoughts of these people. Alternate translation: “thinking these things” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-LUK	5	23	zid2	figs-rquestion	τί ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει?	1	Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Get up and walk?’	Jesus is using the form of a question in order to teach. He wants to make the scribes and Pharisees reflect on the situation and realize something. There are many implications. For example, these religious leaders may take the question in the sense, “Which is easier to get away with saying?” The answer would be, “Your sins are forgiven,” because people don’t expect visual proof of that, whereas if someone says, “Get up and walk,” and nothing happens, then that proves the speaker doesn’t have the power to heal. But Jesus likely intends the question in a different sense: “Which is the easier way to deal with a situation like this?” It appears that the man’s sickness has something to do with his sins, because Jesus forgives them. So in such a situation, it would not be sufficient to say, “Get up and walk,” since it would address the effect but not the cause. But to say, “Your sins are forgiven,” would deal with both the cause and the effect, so that would be the easier way to deal with the situation. But there are many other implications that could also be drawn out as well—too many to include in the text of a translation. Rather, since the question form is intrinsic to Jesus’ teaching method, you may simply wish to retain it in your translation. However, to show that he is teaching, not asking for information, you could introduce his question with a phrase that indicates its purpose. Alternate translation: “Think about this. Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Get up and walk?’ ” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+LUK	5	23	zid2	figs-rquestion	τί ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει?	1	Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Get up and walk?’	Jesus is using the form of a question in order to teach. He wants to make the scribes and Pharisees reflect on the situation and realize something. There are many implications. For example, these religious leaders may take the question in the sense, “Which is easier to get away with saying?” The answer would be, “Your sins are forgiven,” because people don’t expect visual proof of that, whereas if someone says, “Get up and walk,” and nothing happens, then that proves the speaker doesn’t have the power to heal. But Jesus likely intends the question in a different sense: “Which is the easier way to deal with a situation like this?” It appears that the man’s sickness has something to do with his sins, because Jesus forgives them. So in such a situation, it would not be sufficient to say, “Get up and walk,” since it would address the effect but not the cause. But to say, “Your sins are forgiven,” would deal with both the cause and the effect, so that would be the easier way to deal with the situation. But there are many other implications that could also be drawn out as well—too many to include in the text of a translation. Rather, since the question form is intrinsic to Jesus’ teaching method, you may simply wish to retain it in your translation. However, to show that he is teaching, not asking for information, you could introduce his question with a phrase that indicates its purpose. Alternate translation: “Think about this. Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Get up and walk?’” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 LUK	5	23	l260	figs-quotesinquotes	τί ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει?	1	Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Get up and walk?’	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Is it easier to tell someone that his sins are forgiven, or to tell him to get up and walk?” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 LUK	5	24	f1lu	figs-123person	ὅτι ὁ Υἱὸς τοῦ Ἀνθρώπου	1	that the Son of Man	Jesus is referring to himself in the third person. If it would be clearer in your language, you could translate this in the first person. Alternate translation: “that I, the Son of Man” (See: [[rc://en/ta/man/translate/figs-123person]])
 LUK	5	24	l261	figs-explicit	ὅτι ὁ Υἱὸς τοῦ Ἀνθρώπου	1	that the Son of Man	The title **Son of Man** is equivalent to “Messiah.” Jesus uses it to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “that the Messiah” or, in the first person, “that I, the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1928,7 +1928,7 @@ LUK	11	27	m86m	writing-newevent	ἐγένετο δὲ	1	And it happened that	Luk
 LUK	11	27	pk7m	figs-idiom	ἐπάρασά…φωνὴν…εἶπεν	1	lifting up her voice, said	The idiom **lifting up her voice** means that the woman spoke loudly. Alternate translation: “said in a loud voice” (See: [[rc://en/ta/man/translate/figs-idiom]])
 LUK	11	27	l683	figs-hendiadys	ἐπάρασά…φωνὴν…εἶπεν	1	lifting up her voice, said	**Lifting up her voice** tells how the woman **said** what she did. If it would be clearer in your language, you could combine these two terms. Alternate translation: “shouted out” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 LUK	11	27	vjt7	figs-synecdoche	μακαρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ οὓς ἐθήλασας	1	Blessed is the womb that bore you and the breasts at which you nursed	The woman who is shouting out to Jesus is using some of a woman’s body to refer to the whole woman. Alternate translation: “How good it is for the woman who gave birth to you and nursed you” or “How happy the woman must be who gave birth to you and nursed you” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-LUK	11	27	l684		    μακαρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ οὓς ἐθήλασας	1	Blessed is the womb that bore you and the breasts at which you nursed	While this woman is speaking about the mother of Jesus, she is actually pronouncing a blessing on him. Alternate translation: “I bless you, because this world is a better place because your mother brought you into it”
+LUK	11	27	l684		μακαρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ οὓς ἐθήλασας	1	Blessed is the womb that bore you and the breasts at which you nursed	While this woman is speaking about the mother of Jesus, she is actually pronouncing a blessing on him. Alternate translation: “I bless you, because this world is a better place because your mother brought you into it”
 LUK	11	28	c7e8		μενοῦν, μακάριοι	1	Rather, blessed are	Jesus is not saying that his mother is not blessed. He is saying that the people he is about to describe are even more blessed. Alternate translation: “It is even better for”
 LUK	11	28	l685		οἱ ἀκούοντες τὸν λόγον τοῦ Θεοῦ καὶ φυλάσσοντες	1	the ones who hear the word of God and keep it	Alternate translation: “those who listen carefully to the message God has spoken and obey it”
 LUK	11	28	c3f2	figs-metonymy	τὸν λόγον τοῦ Θεοῦ	1	the word of God	Jesus uses the term **word** figuratively to describe the message that has come from God in the form of words. Alternate translation: “the message God has spoken” (See: [[rc://en/ta/man/translate/figs-metonymy]])

en_tn_55-1TI.tsv

@@ -4,7 +4,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1TI	1	1	i3zz		Παῦλος	1	Paul	In the culture of this time, letter writers would give their own names first. Your language may have a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Immediately after introducing the writer, you might also want to indicate to whom the letter was written. Alternate translation: “I, Paul, am the one writing this letter to you, Timothy”
 1TI	1	1	xl6d		κατ’ ἐπιταγὴν Θεοῦ	1	by the command of God	Alternate translation: “by the authority of God”
 1TI	1	1	wb8j		Θεοῦ Σωτῆρος ἡμῶν	1	God our Savior	Alternate translation: “God, who saves us”
-1TI	1	1	sw77	figs-metonymy	Κυρίου Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν	1	the Lord Jesus Christ our hope	Here, **our hope** refers figuratively to the person in whom we have hope. Alternate translations: “Christ Jesus, the one in whom we have confidence {for the future}” or “Christ Jesus, whom we trust {to save us}” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+1TI	1	1	sw77	figs-metonymy	Κυρίου Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν	1	the Lord Jesus Christ our hope	Here, **our hope** refers figuratively to the person in whom we have hope. Alternate translations: “Christ Jesus, the one in whom we have confidence for the future” or “Christ Jesus, whom we trust to save us” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1TI	1	2	pyi6	figs-metaphor	γνησίῳ τέκνῳ	1	a true son	Paul speaks of his close relationship to Timothy as though they were father and son. This shows Paul’s sincere love and approval of Timothy. It is also likely that Paul personally led Timothy to trust in Christ. That would be another reason why Paul considered him to be like his own child, since Timothy entered his new life as a follower of Jesus because of Paul. Alternate translation: “who is truly like a son to me” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1TI	1	2	rd5v		χάρις, ἔλεος, εἰρήνη	1	Grace, mercy, peace	In this culture, letter writers would offer a good wish for the recipient before introducing the main business of the letter. Alternate translation: “I hope you are experiencing God’s kindness, mercy, and peace”
 1TI	1	2	p4lz	guidelines-sonofgodprinciples	Θεοῦ Πατρὸς	1	God the Father	Here, **Father** is an important title for God. Alternate translation: “God, who is our Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])