Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3555)

Co-authored-by: stephenwunrow <stephenwunrow@noreply.door43.org>
Co-committed-by: stephenwunrow <stephenwunrow@noreply.door43.org>

tn_1TI.tsv

@@ -1,14 +1,18 @@
 Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
 front:intro	wy83				0	# Introduction to 1 Timothy\n\n## Part 1: General Introduction\n\n### Outline of the Book of 1 Timothy\n\nIn this letter, Paul alternates between personal commands to Timothy that empower him to act as his representative and with his authority, and instructions for how followers of Jesus should live in community.\n\n1. Greetings (1:1–2)\n2. Paul commands Timothy to tell people not to teach false doctrines (1:3–20)\n3. Paul gives instructions about how to re-establish order and decency in the church (2:1–15)\n4. Paul gives instructions about how to ensure that elders and deacons are properly qualified (3:1–13)\n5. Paul commands Timothy regarding his own personal conduct (3:14–5:2)\n6. Paul gives instructions to ensure church support for worthy widows (5:3–16) and elders (5:17–20)\n7. Paul commands Timothy that he must be impartial (5:21–25)\n8. Paul gives instructions to ensure order in master-servant relationships (6:1–2a)\n9. Paul commands Timothy regarding how he should teach and conduct himself (6:2b–16)\n10. Paul gives instructions for how people who are rich should live (6:17–19)\n11. Paul commands Timothy to guard what has been entrusted to his care (6:20–21a)\n12. Closing blessing to the whole church (6:21b)\n\n### Who wrote the Book of 1 Timothy?\n\nA man named Paul wrote 1 Timothy. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.\n\nPaul may have written other letters to Timothy, but this is the earliest one that we still have. That is why it is known as 1 Timothy or First Timothy. Timothy was Paul’s disciple and close friend. Paul probably wrote this letter near the end of his life.\n\n### What is the Book of 1 Timothy about?\n\nPaul had left Timothy in the city of Ephesus to help the believers there. Paul wrote this letter to instruct Timothy about various matters. The topics he addressed included church worship, qualifications for church leaders, and warnings against false teachers. This letter shows how Paul was training Timothy to be a leader among the churches while Timothy himself trained other leaders.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its customary title, “1 Timothy” or “First Timothy.” Or they may choose a different title, such as “Paul’s First Letter to Timothy.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is discipleship?\n\nDiscipleship is the process of making people to be disciples of Christ. The goal of discipleship is to encourage other Christians to be more like Christ. This letter gives many instructions about how a leader should train a less mature Christian. (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n## Part 3: Important Translation Issues\n\n### What did Paul mean by the expression “in Christ”?\n\nPaul meant to express the idea of a very close union with Christ and the believers. Please see the introduction to the Book of Romans for more details about this kind of expression.\n\n### What are the major textual issues in the text of the book of 1 Timothy?\n\nIn [6:5](../06/05.md), the oldest Greek manuscripts differ from later Greek manuscripts. Modern translations may also differ depending on the Greek manuscript that they translate from. The ULT text translates the Greek from the oldest manuscripts and puts the differences from later manuscripts in a footnote. If a translation of the Bible exists in the general region, translators should consider following the decision in that translation. If not, translators are advised to follow the oldest Greek manuscripts as reflected in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]])
 1:intro	a4v2				0	# 1 Timothy 1 General Notes\n\n## Structure and formatting\n\nPaul formally introduces this letter in verses 1–2. Writers often began letters in this way in the ancient Near East.\n\n## Special concepts in this chapter\n\n### Spiritual children\n\nIn this chapter, Paul calls Timothy a “son” and his “child.” Paul discipled Timothy as a Christian and a church leader. Paul may also have led him to believe in Christ. Therefore, Paul called Timothy his “son in the faith.” (See: [[rc://*/tw/dict/bible/kt/disciple]], [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/spirit]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Metaphor\n\nIn this chapter Paul speaks of people who are not fulfilling the purpose of their faith as if they had “missed the mark” that they were aiming at, as if they had “turned away” down a wrong path, and as if they had been “shipwrecked.” He speaks of following Jesus faithfully as “fighting the good fight.”
-1:1	i3zz			Παῦλος	1	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”
-1:1	xl6d			κατ’ ἐπιταγὴν Θεοῦ	1	Alternate translation: “by the authority of God”
-1:1	wb8j			Θεοῦ Σωτῆρος ἡμῶν	1	Alternate translation: “of God, who saves us”
-1:1	sw77		rc://*/ta/man/translate/figs-metonymy	Κυρίου Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν	1	Here, **our hope** refers to the person in whom we have hope. Alternate translations: “of Christ Jesus, the one in whom we have confidence” or “of Christ Jesus, whom we trust”
-1:2	pyi6		rc://*/ta/man/translate/figs-metaphor	γνησίῳ τέκνῳ	1	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”
-1:2	rd5v			χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν	1	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”
-1:2	p4lz		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Θεοῦ Πατρὸς	1	Here, **Father** is an important title for God. Alternate translation: “God, who is our Father”
-1:2	zx37			Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν	1	Alternate translation: “Christ Jesus, who is our Lord”
+1:1	i3zz		rc://*/ta/man/translate/figs-123person\t	Παῦλος, ἀπόστολος	1	In this culture, letter writers would give their own names first, referring to themselves in the third person. If it would be helpful in your language, you could use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “From Paul. I am an apostle”\n
+1:1	xl6d		rc://*/ta/man/translate/figs-abstractnouns	κατ’ ἐπιταγὴν Θεοῦ Σωτῆρος ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ	1	If your language does not use an abstract noun for the idea of **command**, you could express the same idea in another way. Alternate translation: “as it was commanded by God our Savior and by the Lord Jesus Christ”
+1:1	wb8j		rc://*/ta/man/translate/figs-possession	Σωτῆρος ἡμῶν	1	Here, Paul is using the possessive form to describe a **Savior** who saves us. If this is not clear in your language, you could express the idea in another way. Alternate translation: “who saves us”
+1:1	sw77		rc://*/ta/man/translate/figs-metonymy	Κυρίου Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν	1	Here, **our hope** refers to the person in whom we have hope. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly.  Alternate translations: “of the Lord Jesus Christ, the one in whom we have hope”\n
+1:1	kdwn		rc://*/ta/man/translate/figs-abstractnouns	Χριστοῦ τῆς ἐλπίδος ἡμῶν	1	If your language does not use an abstract noun for the idea of **hope**, you could express the same idea in another way. Alternate translation: “Christ, in whom we hope”
+1:2	p3h5		rc://*/ta/man/translate/figs-123person	Τιμοθέῳ	1	In this culture, after giving their own names, letter writers would name those to whom they sent the letter, referring to them in the third person. If that is confusing in your language, you could use the second person here. Or if your language has a particular way of introducing the recipient of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “This letter is for you, Timothy”
+1:2	pyi6		rc://*/ta/man/translate/figs-metaphor	γνησίῳ τέκνῳ	1	Paul speaks of his close relationship to Timothy as though Timothy were his **genuine child**. Paul means that he is Timothy’s spiritual father, and Paul loves Timothy in the way a father loves his **child**. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “who is like a genuine child to me” or “truly my spiritual son”
+1:2	lf30		rc://*/ta/man/translate/translate-unknown	γνησίῳ	1	Here, the word **genuine** indicates that the **child** is considered to be someone’s child in the full legal sense. Someone who was born to a woman who was not married would not be considered **genuine** for example. In the context of the metaphor, the word indicates that Timothy has acted as he should have toward Paul. If your readers would not be familiar with the concept of a **genuine child**, you could use the name of a similar concept in your culture or you could use a more general phrase. Alternate translation: “legitimate” or “true”
+1:2	sbnq		rc://*/ta/man/translate/figs-abstractnouns	ἐν πίστει	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “since we both believe” or “as we together believe”
+1:2	rd5v		rc://*/ta/man/translate/translate-blessing	χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν	1	After stating his name and the name of the person to whom he is writing, Paul adds a blessing for Timothy. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience grace, mercy, and peace from God the Father and Christ Jesus our Lord” or “I pray that grace, mercy, and peace from God the Father and Christ Jesus our Lord will always be with you”\n
+1:2	zx37		rc://*/ta/man/translate/figs-abstractnouns	χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν	1	If your language does not use abstract nouns for the ideas of **Grace**, **mercy**, and **peace**, you could express the same ideas in another way. Alternate translation: “May you be treated graciously, mercifully, and peacefully by God the Father and by Christ Jesus our Lord”
+1:2	p4lz		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Θεοῦ Πατρὸς	1	**Father** is an important title for **God the Father** that describes his relationship with **Jesus**, his Son.
 1:3	k4tm			καθὼς παρεκάλεσά σε	1	Alternate translation: “As I told you”
 1:3	k35a		rc://*/ta/man/translate/figs-yousingular	σε	1	In this letter, with one exception, the words **you**, “your,” and “yourself” refer to Timothy and so are singular. A note will discuss the one exception in [6:21](../06/21.md).
 1:3	amp4			προσμεῖναι ἐν Ἐφέσῳ	1	Alternate translation: “wait for me there in the city of Ephesus”

tn_MRK.tsv

@@ -3074,7 +3074,7 @@ front:intro	r2f2				0	# Introduction to the Gospel of Mark\n\n## Part 1: General
 15:47	yexp		rc://*/ta/man/translate/translate-names	Μαρία ἡ Ἰωσῆτος	1	The word **Mary** is the name of a woman, the same woman whom Mark referred to in [15:40](../15/40.md). This **Mary** was not **Mary Magdalene** nor Mary the mother of Jesus. Mark identifies her instead as **the {mother} of Joses**.
 15:47	m782		rc://*/ta/man/translate/translate-names	Ἰωσῆτος	1	The word **Joses** is also the name of a man, the same man whom Mark referred to in [15:40](../15/40.md). This **Joses** is not Jesus’ brother.
 15:47	v3wu		rc://*/ta/man/translate/figs-activepassive	τέθειται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Joseph of Arimathea. Alternate translation: “Joseph of Arimathea had put him”
-16:intro	j5yz				0	# Mark 16 General Notes\n\n## Structure and Formatting\n\n8. Jesus’ resurrection (16:1–8)\n\n## Special Concepts in this Chapter\n\n### The “young man”\n\nMark indicates that a “young man” clothed in white was sitting inside the tomb. He implies that this “young man” was an angel who appeared in human form. This is supported by how Matthew tells the story, since he indicates explicitly that an angel was at the tomb (see [Matthew 28:2–7](../mat/28/02.md)). Both Luke mentions two men at the tomb, whom he implies are angels ([Luke 24:4–7](../luk/24/04.md)), and John refers to two angels ([John 20:12–13](../jhn/20/12.md)). It is best to translate each of these passages as it appears in the ULT without trying to make the passages all say exactly the same thing. If it would be helpful for your readers, you could include some information about these men, or angels, in a footnote.\n\n### The resurrection\n\nMark does not narrate the resurrection, but he does indicate that the stone was rolled away from the tomb and that an angel in the form of a young man told the women that Jesus had resurrected. It is not clear exactly when Jesus actually rose from the dead, although it is clear that this happened before the tomb was opened. When Jesus rose from the dead, he was a living human being again, and he could never die again. Make sure that it is clear that Jesus came back to life as a living human being.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll the forms of “you” in this chapter appear in speeches that are given to groups of people. Because of this, all forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 4, and 6. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### The ending of Mark’s gospel\n\nVarious ancient manuscripts include at least four different endings to Mark’s Gospel. However, only two of the possible endings are supported by the earliest and most reliable manuscripts. First, some early manuscripts and many later manuscripts include the words in [16:9–20](../16/09.md). Second, some early manuscripts, ones that scholars consider to be the most reliable, do not include any words after [16:8](../16/08.md). Most scholars think that [16:9–20](../16/09.md) were added to the Gospel by someone other than Mark. Because these words are not included by the earliest manuscripts, the ULT and UST include them in brackets, and there are no translation notes on these verses. If you do include these verses in your translation, it is recommended that you put them in a footnote or in brackets to indicate that Mark probably did not write them.
+16:intro	j5yz				0	# Mark 16 General Notes\n\n## Structure and Formatting\n\n8. Jesus’ resurrection (16:1–8)\n\n## Special Concepts in this Chapter\n\n### The “young man”\n\nMark indicates that a “young man” clothed in white was sitting inside the tomb. He implies that this “young man” was an angel who appeared in human form. This is supported by how Matthew tells the story, since he indicates explicitly that an angel was at the tomb (see [Matthew 28:2–7](../mat/28/02.md)). Both Luke mentions two men at the tomb, whom he implies are angels ([Luke 24:4–7](../luk/24/04.md)), and John refers to two angels ([John 20:12–13](../jhn/20/12.md)). It is best to translate each of these passages as it appears in the ULT without trying to make the passages all say exactly the same thing. If it would be helpful for your readers, you could include some information about these men, or angels, in a footnote.\n\n### The resurrection\n\nMark does not narrate the resurrection, but he does indicate that the stone was rolled away from the tomb and that an angel in the form of a young man told the women that Jesus had resurrected. It is not clear exactly when Jesus actually rose from the dead, although it is clear that this happened before the tomb was opened. When Jesus rose from the dead, he was a living human being again, and he could never die again. Make sure that it is clear that Jesus came back to life as a living human being.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll the forms of “you” in this chapter appear in speeches that are given to groups of people. Because of this, all forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 4, and 6. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### The ending of Mark’s gospel\n\nThere are at least four different endings to Mark’s Gospel that are found among various ancient manuscripts. However, only two of those are found among the earliest and most reliable manuscripts. One of these endings is the text of [16:9–20](../16/09.md), which is found in some early manuscripts and many later manuscripts. The other ending, the one found in the early manuscripts that scholars consider to be the most reliable, stops at [16:8](../16/08.md) and does not include any further words. Most scholars think that [16:9–20](../16/09.md) were added to the Gospel by someone other than Mark. Because these words are not included by the earliest manuscripts, the ULT and UST include them in brackets, and there are no translation notes on these verses. If you do include these verses in your translation, it is recommended that you put them in a footnote or in brackets to indicate that Mark probably did not write them.
 16:1	c21a		rc://*/ta/man/translate/writing-newevent	καὶ	1	Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then,”
 16:1	p61n		rc://*/ta/man/translate/figs-explicit	διαγενομένου τοῦ Σαββάτου	1	Here Mark indicates that the sun had set on Saturday, which meant that **the Sabbath** had ended. The three women were now permitted to do work, like buying **spices**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “when it was evening and the Sabbath had ended” or “the Sabbath having passed at sunset and the period of rest having ended”
 16:1	fd3r		rc://*/ta/man/translate/figs-infostructure	ἡ Μαρία ἡ Μαγδαληνὴ, καὶ Μαρία ἡ Ἰακώβου, καὶ Σαλώμη	1	Consider how you might naturally include a list of three women with descriptions of them. The UST has moved **Salome** earlier in the list so that it is clear that she is not one of the children of **Mary**. Alternate translation: “Mary Magdalene and Salome and Mary the mother of James”