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en_tn_44-JHN.tsv

@@ -1597,7 +1597,7 @@ JHN	11	56	i7en	figs-idiom	τί δοκεῖ ὑμῖν	1	What do you think? That
 JHN	11	56	p2wz	figs-rquestion	ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν?	1	What do you think? That he will not come to the festival?	The people are using a rhetorical question here to emphasize that they do not think Jesus will **come** to the **Passover** festival. The speakers here were wondering if Jesus would come to the festival since the Jewish leaders wanted to kill him. 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: “He will certainly not come to the festival!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JHN	11	56	x6im	figs-ellipsis	ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν?	1		The people are leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous sentence. Alternate translation: “Does it seem to you that he will come to the festival?” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 JHN	11	57	glb6	figs-events	δὲ οἱ ἀρχιερεῖς	1	Now the chief priests	This event occurs before that of the previous verse. If this order might confuse your readers, you can combine these verses and put the text of this verse before the text of [verse 56](../11/56.md). Another option would be to clearly state that this verse refers to an earlier event. Alternate translation: “Earlier, the chief priests” (See: [[rc://en/ta/man/translate/figs-events]])
-JHN	12	intro	qzv4			0		# John 12 General Notes<br><br>## Structure and Formatting<br>1. Mary pours perfume on Jesus (12:1–11)<br>2. Jesus enters Jerusalem (12:12–19)<br>3. Some Greeks come to Jesus (12:20–26)<br>4. Jesus predicts his death (12:27–36)<br>5. John explains the Jews’ rejection of Jesus (12:37–43)<br>6. Jesus says that he is God (12:44–50)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry sections in [12:38](../12/38.md) and [40](../12/40.md), which are quotations from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### Mary poured perfume on Jesus’ feet<br><br>The Jews would put oil on a person’s head to make that person feel welcome and comfortable. They would also put oil on a person’s body after the person had died but before they buried the body. However, they would never think to put oil on a person’s feet, because they thought that feet were dirty.<br><br>### The donkey and the colt<br><br>Jesus rode into Jerusalem on an animal, which was a common practice for kings. The kings of Israel in the Old Testament rode on donkeys. So by riding on a donkey Jesus was showing that he was the king of Israel.<br><br>### Glory<br><br>Scripture often speaks of God’s glory as a great, brilliant light. When people see this light, they are afraid. In [12:16](../12/16.md) John says that the glory of Jesus is his resurrection and possibly his return to heaven as well.<br><br>## Important Figures of Speech in this Chapter<br><br>### Light and darkness<br><br>In [12:35–36, 46](../12/35.md), Jesus uses an extended metaphor in which light represents what is true and good, and darkness represents what is false and evil. He applies that light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. (See: [[rc://en/tw/dict/bible/kt/righteous]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Paradox<br><br>A paradox is a true statement that appears to describe something impossible. A paradox occurs in [12:25](../12/25.md): “He who loves his life will lose it; but he who hates his life in this world will keep it for eternal life.” But in [12:26](../12/26.md) Jesus explains what it means to keep one’s life for eternal life.<br><br>### “Son of Man”<br><br>Jesus refers to himself as the “Son of Man” several times in this chapter. Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]])
+JHN	12	intro	qzv4			0		# John 12 General Notes\n\n## Structure and Formatting\n1. Mary pours perfume on Jesus (12:1–11)\n2. Jesus enters Jerusalem (12:12–19)\n3. Some Greeks come to Jesus (12:20–26)\n4. Jesus predicts his death (12:27–36)\n5. John explains the Jews’ rejection of Jesus (12:37–43)\n6. Jesus says that he is God (12:44–50)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry sections in [12:38](../12/38.md) and [40](../12/40.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Mary poured perfume on Jesus’ feet\n\nThe Jews would put oil on a person’s head to make that person feel welcome and comfortable. They would also put oil on a person’s body after the person had died but before they buried the body. However, they would never think to put oil on a person’s feet, because they thought that feet were dirty.\n\n### The donkey and the colt\n\nJesus rode into Jerusalem on an animal, which was a common practice for kings. The kings of Israel in the Old Testament rode on donkeys. So by riding on a donkey Jesus was showing that he was the king of Israel.\n\n### Glory\n\nScripture often speaks of God’s glory as a great, brilliant light. When people see this light, they are afraid. In [12:16](../12/16.md) John says that the glory of Jesus is his resurrection and possibly his return to heaven as well.\n\n## Important Figures of Speech in this Chapter\n\n### Light and darkness\n\nIn [12:35–36, 46](../12/35.md), Jesus uses an extended metaphor in which light represents what is true and good, and darkness represents what is false and evil. He applies that light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. (See: [[rc://en/tw/dict/bible/kt/righteous]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. A paradox occurs in [12:25](../12/25.md): “He who loves his life will lose it; but he who hates his life in this world will keep it for eternal life.” But in [12:26](../12/26.md) Jesus explains what it means to keep one’s life for eternal life.\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” several times in this chapter. Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]])
 JHN	12	1	s1v2	writing-newevent	οὖν…πρὸ ἓξ ἡμερῶν τοῦ Πάσχα	1	Six days before the Passover	John uses this phrase to mark the beginning of a new event. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later, six days before the Passover” (See: [[rc://en/ta/man/translate/writing-newevent]])
 JHN	12	1	z1jp	figs-idiom	ἤγειρεν ἐκ νεκρῶν	1	had raised from the dead	Here, **raised** is an idiom for causing someone who has died to become alive again. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “had caused to live again” (See: [[rc://en/ta/man/translate/figs-idiom]])
 JHN	12	2	m6al	translate-unknown	τῶν ἀνακειμένων	1	had raised from the dead	At a relaxed meal such as this one, it was the custom in this culture for host and guests to eat while lying down comfortably around a table that was close to the ground. You could translate this by using the expression in your language for the customary posture at a meal. Alternate translation: “those sitting down at the table to eat” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1608,7 +1608,7 @@ JHN	12	3	b3sa	translate-unknown	νάρδου πιστικῆς πολυτίμο
 JHN	12	3	pq7c	figs-activepassive	ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου	1	The house was filled with the fragrance of the perfume	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Now the fragrance of the perfumed oil filled the house” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 JHN	12	4	qbja	figs-pastforfuture	λέγει	1	the one who would betray him	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	12	5	e8d7	figs-rquestion	διὰ τί τοῦτο τὸ μύρον οὐκ ἐπράθη τριακοσίων δηναρίων, καὶ ἐδόθη πτωχοῖς?	1	Why was this perfume not sold for three hundred denarii and given to the poor?	Judas is using a rhetorical question here to emphasize that he thought the **perfumed oil** should not be poured on Jesus. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation, and communicate the emphasis in another way. Alternate translation: “This perfume could have been sold for 300 denarii and given to the poor!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-JHN	12	5	dx9e	translate-bmoney	δηναρίων	1	denarii	The word **denarii** is the plural form of “denarius.” It was a denomination of money in the Roman Empire that was equivalent to one days’ wages. Alternate translation: “for 300 days’ wages” (See: [[rc://en/ta/man/translate/translate-bmoney]])
+JHN	12	5	dx9e	translate-bmoney	τριακοσίων δηναρίων	1	denarii	The word **denarii** is the plural form of “denarius.” It was a denomination of money in the Roman Empire that was equivalent to one days’ wages. Alternate translation: “for 300 days’ wages” (See: [[rc://en/ta/man/translate/translate-bmoney]])
 JHN	12	5	tted	figs-nominaladj	πτωχοῖς	1		Judas is using the adjective **poor** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “to people who are poor” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 JHN	12	6	ri5l	writing-background		0		In this verse John interrupts the story to explain why Judas made the statement in the previous verse. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 JHN	12	6	sl8u	figs-infostructure	εἶπεν…τοῦτο, οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλ’ ὅτι κλέπτης ἦν	1		If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “he said this because he was a thief, not because it was a concern to him about the poor” (See: [[rc://en/ta/man/translate/figs-infostructure]])
@@ -1620,7 +1620,7 @@ JHN	12	7	dcn3	figs-explicit	ἄφες αὐτήν, ἵνα εἰς τὴν ἡμ
 JHN	12	8	wo1a	figs-explicit	τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε	1	You will always have the poor with you	Jesus’ statement in this verse implies that Mary acted properly by pouring the expensive perfume on him. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “She acted appropriately, because you always have the poor with you, but you do not always have me” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	12	8	r82p	figs-explicit	τοὺς πτωχοὺς…πάντοτε ἔχετε μεθ’ ἑαυτῶν	1	You will always have the poor with you	Jesus implies that there will always be opportunities to help **the poor**. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “you always have the poor with you that you can help” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	12	8	b6lf	figs-nominaladj	τοὺς πτωχοὺς	1	You will always have the poor with you	See how you translated **the poor** in the [verse 6](../12/06.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-JHN	12	8	qctd	figs-you	ἔχετε μεθ’ ἑαυτῶν…οὐ…ἔχετε	1		In this verse every occurrence of **you** is plural and refers to the disciples and those who were with Jesus at the dinner. (See: [[rc://en/ta/man/translate/figs-you]])
+JHN	12	8	qctd	figs-you	ἔχετε μεθ’ ἑαυτῶν…ἔχετε	1		In this verse every occurrence of **you** is plural and refers to the disciples and those who were with Jesus at the dinner. (See: [[rc://en/ta/man/translate/figs-you]])
 JHN	12	8	kn28	figs-explicit	ἐμὲ δὲ οὐ πάντοτε ἔχετε	1	But you will not always have me	Jesus implies that he will not always be with them, because he will die. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “but I will not always be here with you” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	12	9	qm36	writing-background	οὖν	1	Now	**Then** is used here to mark a break in the main storyline. This break continues until the end of [verse 11](../12/11.md). In this verse John gives background information about a new group of people that has come to Bethany. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 JHN	12	9	i6mn	grammar-collectivenouns	ὁ ὄχλος πολὺς	1		See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])