From a11286e12fdccfe4d9bf899a397b0eea2d8df417 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 9 Nov 2022 23:57:17 +0000 Subject: [PATCH 001/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index f8598aaf2b..066f115f8c 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -1,6 +1,6 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote HEB front intro xy4n 0 # Introduction to Hebrews

## Part 1: General Introduction

### Outline of the Book of Hebrews

Hebrews alternates between exposition and exhortation. To put it another way, the author switches between teaching and warning his audience. The following outline identifies which sections are which.

1. Introduction: God and his Son (1:1–4)
2. The Son and the angels (1:5–2:18)
* Teaching: The Son is greater than the angels (1:5–14)
* Exhortation: Listen to the message! (2:1–4)
* Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)
3. Example of the wilderness generation (3:1–4:13)
* Exhortation: The Son is greater than Moses (3:1–6)
* Exhortation: Strive to enter the rest! (3:7–4:11)
* Exhortation: The power of God’s word (4:12–13)
4. Summary statement (4:14–16)
5. The Son as high priest (5:1–10:18)
* Teaching: The Son becomes high priest (5:1–10)
* Exhortation: Make sure to persevere! (5:11–6:12)
* Exhortation: God’s promise is certain (6:13–20)
* Teaching: Melchizedek the priest (7:1–10)
* Teaching: The Son is high priest in the order of Melchizedek (7:11–28)
* Teaching: The ministry of the Son (8:1–6)
* Teaching: The new covenant (8:7–13)
* Teaching: Old and new ministries (9:1–10:18)
6. Summary statement (10:19–25)
7. Faith and endurance (10:26–12:29)
* Exhortation: Endure in the faith! (10:26–39)
* Exhortation: Examples of faith (11:1–40)
* Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)
* Exhortation: Mount Sinai and Mount Zion (12:18–29)
8. Closing (13:1–25)
* Final commands and exhortations (13:1–19)
* Benediction and letter closing (13:20–25)

### Who wrote the Book of Hebrews?

Whoever wrote this letter did not include his name, so we cannot be sure who wrote it. People have suggested many different authors, including Paul, Luke, Barnabas, and Apollos. The author uses a masculine word to refer to himself in [11:32](../11/32.md), but we cannot even be sure that a female author would not refer to herself with a masculine word. However, because the author uses this masculine word, the notes will also refer to the author with masculine words. Since the author did not include his name, you should not include any name in your title or translation.

### When was the Book of Hebrews written?

Again, we cannot be sure when Hebrews was written. Some argue that the author speaks as if temple worship was currently happening and does not mention the destruction of the temple. This would suggest that Hebrews was written before the Romans destroyed the temple in AD 70. On the other hand, others argue that the author does not discuss the temple and is only interested in what the Scriptures say about the Old Testament tabernacle. What is clear is that a letter written around AD 100 quotes from Hebrews, so Hebrews must have been written before then. So, Hebrews was probably written somewhere between AD 50 and 100.

### To whom was the Book of Hebrews written?

At one point, most scholars thought that Hebrews was written primarily to Jews who had become Christians and who lived in Jerusalem. They argued for this because the book uses the Old Testament so much and says that Jesus’ work is greater than any Old Testament sacrifices. They suggest that “those from Italy” whom the author mentions in [13:24](../13/24.md) are living in Italy. More recently, some scholars have argued that Hebrews was written for an audience of both Jews and non-Jews who had become Christians who possibly lived in Rome. They argue for this because the author does not refer to the current temple and does not attack Judaism. For this argument, “those from Italy” ([13:24](../13/24.md)) are originally from Italy but live somewhere else. Since both of these arguments can explain details about Hebrews, it is best for the translator to avoid picking one option and making decisions based on it.

### What is the Book of Hebrews about?

Hebrews is a “word of exhortation” ([13:22](../13/22.md)) that emphasizes the greatness of Jesus and his work and encourages the audience to persevere in trusting him. There are three primary explanations for why the author sent this letter. First, the audience could be experiencing temptation to become Jews (if they were originally Gentiles) or to participate in the sacrificial system again (if they were originally Jews). They might be tempted because they felt guilty and wanted a visible sacrifice to atone for them, or they might be experiencing persecution and desire the safety of being Jewish, which the Romans considered a protected religious status. Second, the audience could be experiencing shame and dishonor from the culture they were living in. Gentiles called Christians “atheists” because they believed in only one God, and Christians were also considered to be dangerous because they did not swear loyalty to Caesar, the “Lord.” In response, they might be tempted to conceal or abandon what they believed. Third, the audience could be experiencing a lack of intensity and interest in what they believed. In other words, as time went on, what they believed became less important to their lives. Whether the author is exhorting his audience not to return to Judaism or not becomes important for some translation decisions, including what to name this book. Given that there are at least three plausible situations that explain what the author was concerned about, it is recommended that you do not base translation decisions on any one specific option. It is better to use general language, just like the author of Hebrews does. In the end, what is clear is that Hebrews explains how Jesus functions as a high priest to save his people, and he is the only priest and savior that matters. The author wants the audience to believe this more and more.

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

Translators may choose to call this book by its traditional title, “Hebrews” or “The Letter to the Hebrews.” Or they may choose a title that focuses more on the contents of the letter, such as “A Word of Exhortation” (see the notes on [13:22](../13/22.md)) or “Sermon to Christians” or “Sermon to Jewish Christians.” (See: [[rc://en/ta/man/translate/translate-names]])

## Part 2: Important Religious and Cultural Concepts

### What does it mean for Jesus to be the “Son” of God?

In [1:2](../01/02.md), the author first speaks of Jesus as “Son,” and he continues to use “Son” for Jesus throughout the letter. This is a special title for Jesus that emphasizes his close relationship with his “Father.” The “Father” and the “Son,” together with the “Holy Spirit,” are God. So, the title “Son” indicates that Jesus is God and is closely related to his “Father,” who is God. The author quotes from Old Testament passages that used “son” to indicate the special relationship between the king of Israel and God. Because the author applies these passages to Jesus, “Son” also indicates that Jesus is the king of the world. The author eventually states that those who believe in Jesus become “sons” as well (see [12:5–10](../12/05.md)), which means they are Jesus’ “brothers” (see [2:11–12](../02/11.md)). Therefore, “Son” is a very important title for Jesus and should be preserved in translation if at all possible. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])

### What is a “covenant”?

A “covenant” is a solemn agreement between people or groups. Covenants usually included a description of the relationship between the two parties, stipulations or requirements, and blessings for doing what the covenant required and curses for breaking the covenant. God made a “covenant” like this with Abraham, the ancestor of the Israelites, and he renewed this covenant with the people of Israel when he brought them out of Egypt. In the Old Testament, God promised that he would make a “new covenant” (see how [8:8–12](../08/08.md) quotes from [Jeremiah 31:31–34](../jer/31/31.md)). The author of Hebrews argues that God made this new covenant through Jesus (see the first mention of “covenant” in [7:22](../07/22.md)). Believers are now part of this new covenant, and the author exhorts them to be faithful to it. (See: [[rc://en/tw/dict/bible/kt/covenant]])

### What is a “high priest”?

A “high priest” was the leader of the priests in Israel. The priests were descended from a man named “Aaron,” and God would appoint one of these priests to be the leader, or “high priest.” This high priest was the only priest allowed to go into the most sacred, inner part of the tabernacle. He entered there once a year to make a special offering to God to take care of sins. The author identifies Jesus as a “high priest” because he is the one who goes to the most sacred place to take care of sins. Consider using a word or phrase that refers to a person who is the greatest or most important priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])

### What is the “tabernacle”?

The “tabernacle” was a large tent that God had Moses and the Israelites make. It was a sacred place where God revealed himself to his people and came close to them. The tabernacle had a courtyard and a tent structure that included two rooms, a Holy Place and a Most Holy Place. Priests often entered the Holy Place, but the Most Holy Place was where the high priest entered one time only every year. The author gives a brief description of this tabernacle and what was in it in [9:1–7](../09/01.md). You can read God’s instructions for the tabernacle in [Exodus 25–27](../exo/25/01.md), [30](../exo/30/01.md), and you can read about how the Israelites made it in [Exodus 36–38](../exo/36/01.md). This tabernacle was the place where the priests presented sacrifices and worshiped God. Later, the kings of Israel built a temple for God, and they made its structure match the tabernacle. (See: [[rc://en/tw/dict/bible/kt/tabernacle]])

### What is the Day of Atonement?

When the author refers to a high priest “entering,” presenting blood, or doing something “once a year,” he is referring to the “Day of Atonement.” You can read about this yearly ritual in [Leviticus 16](../lev/16/01.md). On this day, the high priest would slaughter a bull and a goat. He would take the blood from these animals into the Most Holy Place and sprinkle it there before God. Then, he would take another goat, lay his hands on it, and send it out into the wilderness. Finally, someone would burn the carcasses of the slaughtered bull and goat outside the camp area. In this way, the high priest would atone for his own sins and the people’s sins. The author describes what Jesus does as a high priest by comparing it to what the high priest did in the tabernacle.

### When and where does Jesus make atonement in Hebrews?

Scholars debate when and where Jesus’ acted as a high priest to make atonement. First, some argue that the author is using symbols to describe Jesus’ death on the cross. In this case, Jesus acted as a high priest when he died on earth. Second, some argue that Jesus functions like the high priest on the Day of Atonement by both slaughtering the sacrifice and then presenting the blood in the sanctuary. In this case, Jesus acted as a high priest when he died on earth and also when he presented his blood in the heavenly sanctuary after he ascended to heaven. Third, some argue that Jesus acts as a high priest only when he presents his blood in the heavenly sanctuary. In this case, when he dies on the cross, he is acting like the bull or goat on the Day of Atonement but not like the high priest. He then acts like the high priest when he presents his blood in the heavenly sanctuary. This is an important issue because it affects word choices. When the author is referring to Jesus’ life on earth, should the translator use words that sound “priestly”? Consider carefully what each verse is saying about Jesus and his work. If possible, your translation should allow all of the above interpretations.

### What does the author’s description of heaven mean?

Scholars debate what the author means when he speaks of a throne, tabernacle, and city in heaven. There are three common ways to understand what he means. First, these things could be symbols that the author uses to describe being near God. In this case, the author describes God’s presence in various ways to emphasize various aspects of what God’s presence is like. Second, these things could be metaphors that refer to “heaven,” the place where God dwells. In this case, the author uses these things that people understand to describe something that people cannot fully understand now: what heaven is like. Third, these things could exist within heaven. In other words, the author could be generally describing structures and places within heaven. For all three of these options, the author does describe heaven with language related to throne, tabernacle, and city, so you should preserve the author’s descriptions. If possible, your translation should allow for all three of the above interpretations. (See: [[rc://en/tw/dict/bible/kt/heaven]])

## Part 3: Important Translation Issues

### How should verbs that refer to God speaking Scripture be translated?

Throughout Hebrews, the author quotes the Old Testament many times. In most cases, he says that God “speaks” the words from the Old Testament. He attributes the quotes sometimes to the Father, sometimes to the Son, and sometimes to the Holy Spirit. If it is possible, you should use words that refer to someone “speaking” when you translate the introductions to the quotations. The fact that God “speaks” or “talks” in the Scriptures is an important part of the message of Hebrews.

### What does “blood” refer to in Hebrews?

Hebrews refers frequently to “blood.” When the author refers to “blood” from animals that had been sacrificed, he is speaking about how the “blood” would be drained from the animal into a container and then taken into the tabernacle. When he speaks about Jesus’ “blood,” especially when he says that Jesus offered his “blood,” it is less clear exactly what he means. First, he could be referring to the physical blood of Jesus, which he shed on the cross when he died. Second, he could be using the word “blood” to refer in general to Jesus’ suffering and death. In this case, he could offer this death at the moment when he died or when he ascended to heaven. Third, he could be using the word “blood” to refer to Jesus’ resurrected life. In this case, Jesus offered this life when he ascended into heaven. Since “blood” is an important concept in Hebrews, and because it connects Jesus’ work with the sacrifices of the old covenant, you should preserve language that refers to blood. If your language distinguishes between blood in the body and shed blood, it is probably best to refer to shed blood. (See: [[rc://en/tw/dict/bible/kt/blood]])

### How should the different phrases used to describe dealing with sins be translated?

The author uses many different phrases to refer to the forgiveness or removal of sins: “purification for sins” ([1:3](../01/03.md)), sacrifices “for sins” ([5:1](../05/01.md), [3](../05/03.md); [10:12](../10/12.md)), sacrifices “on behalf of sins” ([7:27](../07/27.md); [10:18](../10/18.md), [26](../10/26.md); [13:11](../13/11.md)), “annulment of sin” ([9:26](../09/26.md)), “to bear sins” ([9:28](../09/28.md)), “to take away sins” ([10:4](../10/04.md), [11](../10/11.md)). Each of these phrases refer to how a sacrifice or some other act deals with sins. This suggests that the author does not think that there is one way only that sacrifices deal with sins; rather, each phrase emphasizes a different aspect. You should preserve the different phrases as much as possible instead of harmonizing them.

### How should “perfection” and “perfect” be translated?

The author of Hebrews uses “perfection” words frequently, both for believers and for Jesus. Since he describes Jesus as being “perfected” (see [2:10](../02/10.md); [5:9](../05/09.md)), the words cannot refer to becoming sinless or holy, since Jesus was always “without sin” (see [4:15](../04/15.md)). There are three primary options. First, “perfection” could refer to becoming a priest. In this case, Jesus becomes a priest when he is “perfected,” and believers also become priests or at least like priests. Second, “perfection” could refer to getting close to God, which would include entering heaven and God’s presence. In this case, Jesus is “perfected” when he enters heaven, and believers too will be “perfected” when they enter heaven. Third, “perfection” could refer generally to a person becoming what they were meant to be. So, Jesus is “perfected” when he becomes the priest that God wanted him to be. Believers are “perfected” when they become what God wants them to be, which would include being faithful and holy. The UST generally follows this third option. Consider what words in your language could indicate “perfection” for both Jesus and believers. (See: [[rc://en/tw/dict/bible/other/perfect]])

### Does the author use words for sacred spaces and buildings consistently?

In [9:1–8](../09/01.md), the author refers to the earthly tabernacle and names its parts: there was a “first tent,” called “Holy Place,” and a “second tent,” named “Holy of Holies.” Together, these make up “the earthly holy place.” However, the rest of the letter only refers to the “holy places” and to a “tabernacle.” Most likely, [9:1–8](../09/01.md) uses terminology taken from the Old Testament. The rest of the letter uses the author’s own labels. There is a great deal of debate about whether the author thought the heavenly tabernacle had one or two rooms. Most likely, the “holy places” refers to the inner, most sacred room, while the “tabernacle” refers to the whole sanctuary. The “holy places” could be one part of the “tabernacle,” or the “holy places” could make up the entire “tabernacle.” Consider what words or phrases can consistently translate “holy places” and “tabernacle.” However, you may need to use different words or phrases in [9:1–8](../09/01.md). See the notes on verses where these terms appear. (See: [[rc://en/tw/dict/bible/kt/tabernacle]])

### What version of the Old Testament does the author quote from?

Most modern Old Testaments are translated from Hebrew, the language that ancient Israelites spoke. However, many years before Jesus came, the Old Testament was translated into Greek, the language that most people in the Roman empire spoke. Many Jews who lived in cities throughout the empire used one of these Greek translations, since they mostly spoke Greek. The author of Hebrews also seems to use one of these Greek translations for his quotations. Because of this, sometimes his quotations from the Old Testament differ from what you might read in a modern translation of the Old Testament passage. Further, sometimes the author does not directly quote a passage but simply summarizes or paraphrases it. In these cases, the words will again be different than what you might read in the Old Testament. Because of all that, whenever the author quotes or summarizes the Old Testament, you should not make your translation match what you might find in a translation of the Old Testament. Instead, you should translate the words that you find without trying to make them match.

### How should “we” and “you” be translated?

Throughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. (See: [[rc://en/ta/man/translate/figs-exclusive]] and [[rc://en/ta/man/translate/figs-yousingular]])

### What are the major issues in the text of the Book of Hebrews?

In the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://en/ta/man/translate/translate-textvariants]])

* “of his kingdom” ([1:8](../01/08.md)). Some ancient manuscripts have this: “of your kingdom.”
* “with glory and honor” ([2:7](../02/07.md)). Some ancient manuscripts have this: “with glory and honor and you have put him over the works of your hands.”
* “in his house” ([3:2](../03/02.md)). Some ancient manuscripts have this: “in his whole house.”
* “not having been joined in faith with the ones having heard” ([4:2](../04/02.md)). Here, “not having been joined” refers to people. Some ancient manuscripts have this: “not having been joined by faith to the ones having heard {it}.” Here, “not having been joined” refers to the “message.”
* “the good things having come into existence” ([9:11](../09/11.md)). Some ancient manuscripts have this: “the good things about to come into existence.”
* “your conscience” [9:14](../09/14.md). Some ancient manuscripts have this: “our conscience.”
* “with the prisoners” ([10:34](../10/34.md)). Some ancient manuscripts have this: “with my chains.”
* “even Sarah herself” ([11:11](../11/11.md)). Some ancient manuscripts have this: “even barren Sarah herself.”
* “they were sawn in two, they were tried” ([11:37](../11/37.md)). Some ancient manuscripts have this: “they were sawn in two,” omitting “they were tried.”
* “against themselves” ([12:3](../12/03.md)). Some ancient manuscripts have this: “against himself.”
* “Grace be with all of you” ([13:25](../13/25.md)). Some ancient manuscripts have this: “Grace be with all of you. Amen.” -HEB 1 intro aaf9 0 # Hebrews 1 General Notes

## Structure and Formatting

1. Introduction: God and his Son (1:1–4)
2. The Son and the angels (1:5–2:18)
* Teaching: The Son is greater than the angels (1:5–14)

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 in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.

## Special Concepts in this Chapter

### God speaking Scripture

In this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (see [1:1](../01/01.md)). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way.

### Old Testament quotations

When the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [1:6](../01/06.md), which quotes from the Greek version of [Deuteronomy 32:43](../../deu/32/43.md). In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament you are familiar with. (See: [[rc://en/ta/man/translate/writing-quotations]])

### The Son and the Father

In this chapter, the author refers to the “Son” and several times speaks of God as a “father.” These are important terms for two person of the Trinity: God the Father and God the Son. The author uses these terms partly because the Old Testament texts he quotes use them. Also, “Son” and “Father” refer to two people who are closely related but not the same person, so the words provide good language to speak about two persons of the Trinity. If possible, preserve the father and son language in this chapter, but make sure that your translation does not make it sound like the Son did not exist until a certain time or that the Father at some point physically gave birth to the Son. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])

### Angels

The author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://en/tw/dict/bible/kt/angel]])

## Important Figures of Speech in this Chapter

### Rhetorical questions

The author asks rhetorical questions in [1:5](../01/05.md), [13–14](../01/13.md). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])

### Parallelisms

In the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])

### Inheriting

In [1:2](../01/02.md), [4](../01/04.md), [14](../01/14.md), the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc://en/tw/dict/bible/kt/inherit]] and [[rc://en/ta/man/translate/figs-metaphor]])

## Other Possible Translation Difficulties in this Chapter

### Descriptions of the Son in [1:3](../01/03.md)

In [1:3](../01/03.md), the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors. +HEB 1 intro aaf9 0 # Hebrews 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n * Teaching: The Son is greater than the angels (1:5–14)\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 in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God speaking scripture\n\nIn this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (see [1:1](../01/01.md)). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way.\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [1:6](../01/06.md), which quotes from the Greek version of [Deuteronomy 32:43](../../deu/32/43.md). In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament with which you are familiar. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### The Son and the Father\n\nIn this chapter, the author refers to the “Son” and several times speaks of God as a “father.” These are important terms for two person of the Trinity: God the Father and God the Son. The author uses these terms partly because the Old Testament texts he quotes use them. Also, “Son” and “Father” refer to two people who are closely related but not the same person, so the words provide good language to speak about two persons of the Trinity. If possible, preserve the father and son language in this chapter, but make sure that your translation does not make it sound like the Son did not exist until a certain time or that the Father at some point physically gave birth to the Son. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### Angels\n\nThe author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://en/tw/dict/bible/kt/angel]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe author asks rhetorical questions in [1:5](../01/05.md), [13–14](../01/13.md). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Parallelisms\n\nIn the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])\n\n### Inheriting\n\nIn [1:2](../01/02.md), [4](../01/04.md), [14](../01/14.md), the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc://en/tw/dict/bible/kt/inherit]] and [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Descriptions of the Son in [1:3](../01/03.md)\n\nIn [1:3](../01/03.md), the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors. HEB 1 1 dhcr figs-doublet πολυμερῶς καὶ πολυτρόπως πάλαι 1 Here, the phrase **In many portions** shows that God did not speak just once. Rather, he spoke often throughout the time period called **long ago**. Then, the phrase **in many ways** shows that God used various means and people to speak to the **fathers**. The author uses both of these phrases because he wishes to emphasize the variety of times and ways in which God has **spoken**. If your language does not use repetition for emphasis, and if you cannot represent the author’s two phrases well, you could express the idea using one phrase that emphasizes variety. Alternate translation: “Long ago, with great variety” or “Long ago, using multiple methods in different times,” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 1 1 c7us figs-infostructure πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 1 Here, the phrase **In many portions and in many ways long ago** describes how God “spoke” **to {our} fathers**. If it would be helpful in your language, you could rearrange the phrases so that **In many portions and in many ways long ago** does modify **having spoken**. Alternate translation: “God, having spoken to our fathers through the prophets in many portions and in many ways long ago” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 1 1 uuix figs-idiom πάλαι 1 Here, the phrase **long ago** refers to past time. It often identifies events that happened in the distant past and about which stories are told. Use a word or phrase that refers to the distant past. Alternate translation: “in the past days” or “in ancient times” (See: [[rc://en/ta/man/translate/figs-idiom]]) From f7d716d94e12cbd10f2c77f81ed372cd02f9b268 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 00:17:29 +0000 Subject: [PATCH 002/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 066f115f8c..1d514c0294 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -1,11 +1,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote HEB front intro xy4n 0 # Introduction to Hebrews

## Part 1: General Introduction

### Outline of the Book of Hebrews

Hebrews alternates between exposition and exhortation. To put it another way, the author switches between teaching and warning his audience. The following outline identifies which sections are which.

1. Introduction: God and his Son (1:1–4)
2. The Son and the angels (1:5–2:18)
* Teaching: The Son is greater than the angels (1:5–14)
* Exhortation: Listen to the message! (2:1–4)
* Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)
3. Example of the wilderness generation (3:1–4:13)
* Exhortation: The Son is greater than Moses (3:1–6)
* Exhortation: Strive to enter the rest! (3:7–4:11)
* Exhortation: The power of God’s word (4:12–13)
4. Summary statement (4:14–16)
5. The Son as high priest (5:1–10:18)
* Teaching: The Son becomes high priest (5:1–10)
* Exhortation: Make sure to persevere! (5:11–6:12)
* Exhortation: God’s promise is certain (6:13–20)
* Teaching: Melchizedek the priest (7:1–10)
* Teaching: The Son is high priest in the order of Melchizedek (7:11–28)
* Teaching: The ministry of the Son (8:1–6)
* Teaching: The new covenant (8:7–13)
* Teaching: Old and new ministries (9:1–10:18)
6. Summary statement (10:19–25)
7. Faith and endurance (10:26–12:29)
* Exhortation: Endure in the faith! (10:26–39)
* Exhortation: Examples of faith (11:1–40)
* Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)
* Exhortation: Mount Sinai and Mount Zion (12:18–29)
8. Closing (13:1–25)
* Final commands and exhortations (13:1–19)
* Benediction and letter closing (13:20–25)

### Who wrote the Book of Hebrews?

Whoever wrote this letter did not include his name, so we cannot be sure who wrote it. People have suggested many different authors, including Paul, Luke, Barnabas, and Apollos. The author uses a masculine word to refer to himself in [11:32](../11/32.md), but we cannot even be sure that a female author would not refer to herself with a masculine word. However, because the author uses this masculine word, the notes will also refer to the author with masculine words. Since the author did not include his name, you should not include any name in your title or translation.

### When was the Book of Hebrews written?

Again, we cannot be sure when Hebrews was written. Some argue that the author speaks as if temple worship was currently happening and does not mention the destruction of the temple. This would suggest that Hebrews was written before the Romans destroyed the temple in AD 70. On the other hand, others argue that the author does not discuss the temple and is only interested in what the Scriptures say about the Old Testament tabernacle. What is clear is that a letter written around AD 100 quotes from Hebrews, so Hebrews must have been written before then. So, Hebrews was probably written somewhere between AD 50 and 100.

### To whom was the Book of Hebrews written?

At one point, most scholars thought that Hebrews was written primarily to Jews who had become Christians and who lived in Jerusalem. They argued for this because the book uses the Old Testament so much and says that Jesus’ work is greater than any Old Testament sacrifices. They suggest that “those from Italy” whom the author mentions in [13:24](../13/24.md) are living in Italy. More recently, some scholars have argued that Hebrews was written for an audience of both Jews and non-Jews who had become Christians who possibly lived in Rome. They argue for this because the author does not refer to the current temple and does not attack Judaism. For this argument, “those from Italy” ([13:24](../13/24.md)) are originally from Italy but live somewhere else. Since both of these arguments can explain details about Hebrews, it is best for the translator to avoid picking one option and making decisions based on it.

### What is the Book of Hebrews about?

Hebrews is a “word of exhortation” ([13:22](../13/22.md)) that emphasizes the greatness of Jesus and his work and encourages the audience to persevere in trusting him. There are three primary explanations for why the author sent this letter. First, the audience could be experiencing temptation to become Jews (if they were originally Gentiles) or to participate in the sacrificial system again (if they were originally Jews). They might be tempted because they felt guilty and wanted a visible sacrifice to atone for them, or they might be experiencing persecution and desire the safety of being Jewish, which the Romans considered a protected religious status. Second, the audience could be experiencing shame and dishonor from the culture they were living in. Gentiles called Christians “atheists” because they believed in only one God, and Christians were also considered to be dangerous because they did not swear loyalty to Caesar, the “Lord.” In response, they might be tempted to conceal or abandon what they believed. Third, the audience could be experiencing a lack of intensity and interest in what they believed. In other words, as time went on, what they believed became less important to their lives. Whether the author is exhorting his audience not to return to Judaism or not becomes important for some translation decisions, including what to name this book. Given that there are at least three plausible situations that explain what the author was concerned about, it is recommended that you do not base translation decisions on any one specific option. It is better to use general language, just like the author of Hebrews does. In the end, what is clear is that Hebrews explains how Jesus functions as a high priest to save his people, and he is the only priest and savior that matters. The author wants the audience to believe this more and more.

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

Translators may choose to call this book by its traditional title, “Hebrews” or “The Letter to the Hebrews.” Or they may choose a title that focuses more on the contents of the letter, such as “A Word of Exhortation” (see the notes on [13:22](../13/22.md)) or “Sermon to Christians” or “Sermon to Jewish Christians.” (See: [[rc://en/ta/man/translate/translate-names]])

## Part 2: Important Religious and Cultural Concepts

### What does it mean for Jesus to be the “Son” of God?

In [1:2](../01/02.md), the author first speaks of Jesus as “Son,” and he continues to use “Son” for Jesus throughout the letter. This is a special title for Jesus that emphasizes his close relationship with his “Father.” The “Father” and the “Son,” together with the “Holy Spirit,” are God. So, the title “Son” indicates that Jesus is God and is closely related to his “Father,” who is God. The author quotes from Old Testament passages that used “son” to indicate the special relationship between the king of Israel and God. Because the author applies these passages to Jesus, “Son” also indicates that Jesus is the king of the world. The author eventually states that those who believe in Jesus become “sons” as well (see [12:5–10](../12/05.md)), which means they are Jesus’ “brothers” (see [2:11–12](../02/11.md)). Therefore, “Son” is a very important title for Jesus and should be preserved in translation if at all possible. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])

### What is a “covenant”?

A “covenant” is a solemn agreement between people or groups. Covenants usually included a description of the relationship between the two parties, stipulations or requirements, and blessings for doing what the covenant required and curses for breaking the covenant. God made a “covenant” like this with Abraham, the ancestor of the Israelites, and he renewed this covenant with the people of Israel when he brought them out of Egypt. In the Old Testament, God promised that he would make a “new covenant” (see how [8:8–12](../08/08.md) quotes from [Jeremiah 31:31–34](../jer/31/31.md)). The author of Hebrews argues that God made this new covenant through Jesus (see the first mention of “covenant” in [7:22](../07/22.md)). Believers are now part of this new covenant, and the author exhorts them to be faithful to it. (See: [[rc://en/tw/dict/bible/kt/covenant]])

### What is a “high priest”?

A “high priest” was the leader of the priests in Israel. The priests were descended from a man named “Aaron,” and God would appoint one of these priests to be the leader, or “high priest.” This high priest was the only priest allowed to go into the most sacred, inner part of the tabernacle. He entered there once a year to make a special offering to God to take care of sins. The author identifies Jesus as a “high priest” because he is the one who goes to the most sacred place to take care of sins. Consider using a word or phrase that refers to a person who is the greatest or most important priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])

### What is the “tabernacle”?

The “tabernacle” was a large tent that God had Moses and the Israelites make. It was a sacred place where God revealed himself to his people and came close to them. The tabernacle had a courtyard and a tent structure that included two rooms, a Holy Place and a Most Holy Place. Priests often entered the Holy Place, but the Most Holy Place was where the high priest entered one time only every year. The author gives a brief description of this tabernacle and what was in it in [9:1–7](../09/01.md). You can read God’s instructions for the tabernacle in [Exodus 25–27](../exo/25/01.md), [30](../exo/30/01.md), and you can read about how the Israelites made it in [Exodus 36–38](../exo/36/01.md). This tabernacle was the place where the priests presented sacrifices and worshiped God. Later, the kings of Israel built a temple for God, and they made its structure match the tabernacle. (See: [[rc://en/tw/dict/bible/kt/tabernacle]])

### What is the Day of Atonement?

When the author refers to a high priest “entering,” presenting blood, or doing something “once a year,” he is referring to the “Day of Atonement.” You can read about this yearly ritual in [Leviticus 16](../lev/16/01.md). On this day, the high priest would slaughter a bull and a goat. He would take the blood from these animals into the Most Holy Place and sprinkle it there before God. Then, he would take another goat, lay his hands on it, and send it out into the wilderness. Finally, someone would burn the carcasses of the slaughtered bull and goat outside the camp area. In this way, the high priest would atone for his own sins and the people’s sins. The author describes what Jesus does as a high priest by comparing it to what the high priest did in the tabernacle.

### When and where does Jesus make atonement in Hebrews?

Scholars debate when and where Jesus’ acted as a high priest to make atonement. First, some argue that the author is using symbols to describe Jesus’ death on the cross. In this case, Jesus acted as a high priest when he died on earth. Second, some argue that Jesus functions like the high priest on the Day of Atonement by both slaughtering the sacrifice and then presenting the blood in the sanctuary. In this case, Jesus acted as a high priest when he died on earth and also when he presented his blood in the heavenly sanctuary after he ascended to heaven. Third, some argue that Jesus acts as a high priest only when he presents his blood in the heavenly sanctuary. In this case, when he dies on the cross, he is acting like the bull or goat on the Day of Atonement but not like the high priest. He then acts like the high priest when he presents his blood in the heavenly sanctuary. This is an important issue because it affects word choices. When the author is referring to Jesus’ life on earth, should the translator use words that sound “priestly”? Consider carefully what each verse is saying about Jesus and his work. If possible, your translation should allow all of the above interpretations.

### What does the author’s description of heaven mean?

Scholars debate what the author means when he speaks of a throne, tabernacle, and city in heaven. There are three common ways to understand what he means. First, these things could be symbols that the author uses to describe being near God. In this case, the author describes God’s presence in various ways to emphasize various aspects of what God’s presence is like. Second, these things could be metaphors that refer to “heaven,” the place where God dwells. In this case, the author uses these things that people understand to describe something that people cannot fully understand now: what heaven is like. Third, these things could exist within heaven. In other words, the author could be generally describing structures and places within heaven. For all three of these options, the author does describe heaven with language related to throne, tabernacle, and city, so you should preserve the author’s descriptions. If possible, your translation should allow for all three of the above interpretations. (See: [[rc://en/tw/dict/bible/kt/heaven]])

## Part 3: Important Translation Issues

### How should verbs that refer to God speaking Scripture be translated?

Throughout Hebrews, the author quotes the Old Testament many times. In most cases, he says that God “speaks” the words from the Old Testament. He attributes the quotes sometimes to the Father, sometimes to the Son, and sometimes to the Holy Spirit. If it is possible, you should use words that refer to someone “speaking” when you translate the introductions to the quotations. The fact that God “speaks” or “talks” in the Scriptures is an important part of the message of Hebrews.

### What does “blood” refer to in Hebrews?

Hebrews refers frequently to “blood.” When the author refers to “blood” from animals that had been sacrificed, he is speaking about how the “blood” would be drained from the animal into a container and then taken into the tabernacle. When he speaks about Jesus’ “blood,” especially when he says that Jesus offered his “blood,” it is less clear exactly what he means. First, he could be referring to the physical blood of Jesus, which he shed on the cross when he died. Second, he could be using the word “blood” to refer in general to Jesus’ suffering and death. In this case, he could offer this death at the moment when he died or when he ascended to heaven. Third, he could be using the word “blood” to refer to Jesus’ resurrected life. In this case, Jesus offered this life when he ascended into heaven. Since “blood” is an important concept in Hebrews, and because it connects Jesus’ work with the sacrifices of the old covenant, you should preserve language that refers to blood. If your language distinguishes between blood in the body and shed blood, it is probably best to refer to shed blood. (See: [[rc://en/tw/dict/bible/kt/blood]])

### How should the different phrases used to describe dealing with sins be translated?

The author uses many different phrases to refer to the forgiveness or removal of sins: “purification for sins” ([1:3](../01/03.md)), sacrifices “for sins” ([5:1](../05/01.md), [3](../05/03.md); [10:12](../10/12.md)), sacrifices “on behalf of sins” ([7:27](../07/27.md); [10:18](../10/18.md), [26](../10/26.md); [13:11](../13/11.md)), “annulment of sin” ([9:26](../09/26.md)), “to bear sins” ([9:28](../09/28.md)), “to take away sins” ([10:4](../10/04.md), [11](../10/11.md)). Each of these phrases refer to how a sacrifice or some other act deals with sins. This suggests that the author does not think that there is one way only that sacrifices deal with sins; rather, each phrase emphasizes a different aspect. You should preserve the different phrases as much as possible instead of harmonizing them.

### How should “perfection” and “perfect” be translated?

The author of Hebrews uses “perfection” words frequently, both for believers and for Jesus. Since he describes Jesus as being “perfected” (see [2:10](../02/10.md); [5:9](../05/09.md)), the words cannot refer to becoming sinless or holy, since Jesus was always “without sin” (see [4:15](../04/15.md)). There are three primary options. First, “perfection” could refer to becoming a priest. In this case, Jesus becomes a priest when he is “perfected,” and believers also become priests or at least like priests. Second, “perfection” could refer to getting close to God, which would include entering heaven and God’s presence. In this case, Jesus is “perfected” when he enters heaven, and believers too will be “perfected” when they enter heaven. Third, “perfection” could refer generally to a person becoming what they were meant to be. So, Jesus is “perfected” when he becomes the priest that God wanted him to be. Believers are “perfected” when they become what God wants them to be, which would include being faithful and holy. The UST generally follows this third option. Consider what words in your language could indicate “perfection” for both Jesus and believers. (See: [[rc://en/tw/dict/bible/other/perfect]])

### Does the author use words for sacred spaces and buildings consistently?

In [9:1–8](../09/01.md), the author refers to the earthly tabernacle and names its parts: there was a “first tent,” called “Holy Place,” and a “second tent,” named “Holy of Holies.” Together, these make up “the earthly holy place.” However, the rest of the letter only refers to the “holy places” and to a “tabernacle.” Most likely, [9:1–8](../09/01.md) uses terminology taken from the Old Testament. The rest of the letter uses the author’s own labels. There is a great deal of debate about whether the author thought the heavenly tabernacle had one or two rooms. Most likely, the “holy places” refers to the inner, most sacred room, while the “tabernacle” refers to the whole sanctuary. The “holy places” could be one part of the “tabernacle,” or the “holy places” could make up the entire “tabernacle.” Consider what words or phrases can consistently translate “holy places” and “tabernacle.” However, you may need to use different words or phrases in [9:1–8](../09/01.md). See the notes on verses where these terms appear. (See: [[rc://en/tw/dict/bible/kt/tabernacle]])

### What version of the Old Testament does the author quote from?

Most modern Old Testaments are translated from Hebrew, the language that ancient Israelites spoke. However, many years before Jesus came, the Old Testament was translated into Greek, the language that most people in the Roman empire spoke. Many Jews who lived in cities throughout the empire used one of these Greek translations, since they mostly spoke Greek. The author of Hebrews also seems to use one of these Greek translations for his quotations. Because of this, sometimes his quotations from the Old Testament differ from what you might read in a modern translation of the Old Testament passage. Further, sometimes the author does not directly quote a passage but simply summarizes or paraphrases it. In these cases, the words will again be different than what you might read in the Old Testament. Because of all that, whenever the author quotes or summarizes the Old Testament, you should not make your translation match what you might find in a translation of the Old Testament. Instead, you should translate the words that you find without trying to make them match.

### How should “we” and “you” be translated?

Throughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. (See: [[rc://en/ta/man/translate/figs-exclusive]] and [[rc://en/ta/man/translate/figs-yousingular]])

### What are the major issues in the text of the Book of Hebrews?

In the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://en/ta/man/translate/translate-textvariants]])

* “of his kingdom” ([1:8](../01/08.md)). Some ancient manuscripts have this: “of your kingdom.”
* “with glory and honor” ([2:7](../02/07.md)). Some ancient manuscripts have this: “with glory and honor and you have put him over the works of your hands.”
* “in his house” ([3:2](../03/02.md)). Some ancient manuscripts have this: “in his whole house.”
* “not having been joined in faith with the ones having heard” ([4:2](../04/02.md)). Here, “not having been joined” refers to people. Some ancient manuscripts have this: “not having been joined by faith to the ones having heard {it}.” Here, “not having been joined” refers to the “message.”
* “the good things having come into existence” ([9:11](../09/11.md)). Some ancient manuscripts have this: “the good things about to come into existence.”
* “your conscience” [9:14](../09/14.md). Some ancient manuscripts have this: “our conscience.”
* “with the prisoners” ([10:34](../10/34.md)). Some ancient manuscripts have this: “with my chains.”
* “even Sarah herself” ([11:11](../11/11.md)). Some ancient manuscripts have this: “even barren Sarah herself.”
* “they were sawn in two, they were tried” ([11:37](../11/37.md)). Some ancient manuscripts have this: “they were sawn in two,” omitting “they were tried.”
* “against themselves” ([12:3](../12/03.md)). Some ancient manuscripts have this: “against himself.”
* “Grace be with all of you” ([13:25](../13/25.md)). Some ancient manuscripts have this: “Grace be with all of you. Amen.” -HEB 1 intro aaf9 0 # Hebrews 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n * Teaching: The Son is greater than the angels (1:5–14)\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 in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God speaking scripture\n\nIn this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (see [1:1](../01/01.md)). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way.\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [1:6](../01/06.md), which quotes from the Greek version of [Deuteronomy 32:43](../../deu/32/43.md). In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament with which you are familiar. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### The Son and the Father\n\nIn this chapter, the author refers to the “Son” and several times speaks of God as a “father.” These are important terms for two person of the Trinity: God the Father and God the Son. The author uses these terms partly because the Old Testament texts he quotes use them. Also, “Son” and “Father” refer to two people who are closely related but not the same person, so the words provide good language to speak about two persons of the Trinity. If possible, preserve the father and son language in this chapter, but make sure that your translation does not make it sound like the Son did not exist until a certain time or that the Father at some point physically gave birth to the Son. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### Angels\n\nThe author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://en/tw/dict/bible/kt/angel]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe author asks rhetorical questions in [1:5](../01/05.md), [13–14](../01/13.md). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Parallelisms\n\nIn the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])\n\n### Inheriting\n\nIn [1:2](../01/02.md), [4](../01/04.md), [14](../01/14.md), the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc://en/tw/dict/bible/kt/inherit]] and [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Descriptions of the Son in [1:3](../01/03.md)\n\nIn [1:3](../01/03.md), the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors. +HEB 1 intro aaf9 0 # Hebrews 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n * Teaching: The Son is greater than the angels (1:5–14)\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 in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God speaking scripture\n\nIn this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (see [1:1](../01/01.md)). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way.\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [1:6](../01/06.md), which quotes from the Greek version of [Deuteronomy 32:43](../../deu/32/43.md). In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament with which you are familiar. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### The Son and the Father\n\nIn this chapter, the author refers to the “Son” and several times speaks of God as a “father.” These are important terms for two persons of the Trinity: God the Father and God the Son. The author uses these terms partly because the Old Testament texts he quotes use them. Also, “Son” and “Father” refer to two people who are closely related but not the same person, so the words provide good language to speak about two persons of the Trinity. If possible, preserve the father and son language in this chapter, but make sure that your translation does not make it sound like the Son did not exist until a certain time or that the Father at some point physically gave birth to the Son. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### Angels\n\nThe author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://en/tw/dict/bible/kt/angel]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe author asks rhetorical questions in [1:5](../01/05.md), [13–14](../01/13.md). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Parallelisms\n\nIn the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])\n\n### Inheriting\n\nIn [1:2](../01/02.md), [4](../01/04.md), [14](../01/14.md), the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor, since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc://en/tw/dict/bible/kt/inherit]] and [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Descriptions of the Son in [1:3](../01/03.md)\n\nIn [1:3](../01/03.md), the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God, but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors. HEB 1 1 dhcr figs-doublet πολυμερῶς καὶ πολυτρόπως πάλαι 1 Here, the phrase **In many portions** shows that God did not speak just once. Rather, he spoke often throughout the time period called **long ago**. Then, the phrase **in many ways** shows that God used various means and people to speak to the **fathers**. The author uses both of these phrases because he wishes to emphasize the variety of times and ways in which God has **spoken**. If your language does not use repetition for emphasis, and if you cannot represent the author’s two phrases well, you could express the idea using one phrase that emphasizes variety. Alternate translation: “Long ago, with great variety” or “Long ago, using multiple methods in different times,” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 1 1 c7us figs-infostructure πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 1 Here, the phrase **In many portions and in many ways long ago** describes how God “spoke” **to {our} fathers**. If it would be helpful in your language, you could rearrange the phrases so that **In many portions and in many ways long ago** does modify **having spoken**. Alternate translation: “God, having spoken to our fathers through the prophets in many portions and in many ways long ago” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 1 1 uuix figs-idiom πάλαι 1 Here, the phrase **long ago** refers to past time. It often identifies events that happened in the distant past and about which stories are told. Use a word or phrase that refers to the distant past. Alternate translation: “in the past days” or “in ancient times” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 1 1 ct15 grammar-connect-time-sequential λαλήσας 1 Here, the phrase **having spoken** introduces an action that took place before the actions that take place in the next verse ([1:2](../01/02.md)). Use a form that introduces action that takes place before something else. Alternate translation: “after speaking” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) -HEB 1 1 in2c translate-kinship τοῖς πατράσιν 1 Here, the phrase **{our} fathers** refers to the Israelites who were alive before Jesus lived on earth. Not all the audience were descended from these Israelites. However, the author can still refer to the Israelites as their **fathers** because he thinks that all Christians have been included in the family of Abraham, the ancestor of the Israelites. If possible, preserve the family language in your translation. Alternate translation: “our forefathers” or “to the Israelite ancestors” (See: [[rc://en/ta/man/translate/translate-kinship]]) +HEB 1 1 in2c translate-kinship τοῖς πατράσιν 1 Here, the phrase **{our} fathers** refers to the Israelites who were alive before Jesus lived on earth. Not all members of the audience were descended from these Israelites. However, the author can still refer to the Israelites as their **fathers** because he thinks that all Christians have been included in the family of Abraham, the ancestor of the Israelites. If possible, preserve the family language in your translation. Alternate translation: “our forefathers” or “to the Israelite ancestors” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 1 2 f3z1 figs-parallelism ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων, ἐλάλησεν ἡμῖν ἐν Υἱῷ, ὃν 1 The author uses words and phrases in this clause that make its structure parallel to the previous verse ([1:1](../01/01.md)). He does this to emphasize the contrast between “long ago” and **at {the} last of these days**. If possible, use the same structures in this clause as you did in the last verse. Alternate translation: “has spoken to use through a Son at the last of these days. This Son is the one whom” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 2 scr8 figs-idiom ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων 1 in these last days Here, the phrase **{the} last of these days** refers to the last period in the history of the world, which began when Jesus lived, died, and came alive again. It also means that this last period has been the goal of all the previous events. If your language has a way to refer to the last period in the history of the world, you could use it here. Alternatively, if your language has a way to refer to the end of the world, you could express the idea by stating that the end of the world will happen soon. Alternate translation: “during this time when the end of the world is coming soon” or “in these end times” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 1 2 d386 guidelines-sonofgodprinciples Υἱῷ 1 through a Son Here, the word **Son** is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) From 41cd7edfb13412b1c667642cc9b8d3219440b2d0 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 00:34:30 +0000 Subject: [PATCH 003/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 1d514c0294..6487562eb0 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -6,11 +6,11 @@ HEB 1 1 c7us figs-infostructure πολυμερῶς καὶ πολυτρόπως HEB 1 1 uuix figs-idiom πάλαι 1 Here, the phrase **long ago** refers to past time. It often identifies events that happened in the distant past and about which stories are told. Use a word or phrase that refers to the distant past. Alternate translation: “in the past days” or “in ancient times” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 1 1 ct15 grammar-connect-time-sequential λαλήσας 1 Here, the phrase **having spoken** introduces an action that took place before the actions that take place in the next verse ([1:2](../01/02.md)). Use a form that introduces action that takes place before something else. Alternate translation: “after speaking” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) HEB 1 1 in2c translate-kinship τοῖς πατράσιν 1 Here, the phrase **{our} fathers** refers to the Israelites who were alive before Jesus lived on earth. Not all members of the audience were descended from these Israelites. However, the author can still refer to the Israelites as their **fathers** because he thinks that all Christians have been included in the family of Abraham, the ancestor of the Israelites. If possible, preserve the family language in your translation. Alternate translation: “our forefathers” or “to the Israelite ancestors” (See: [[rc://en/ta/man/translate/translate-kinship]]) -HEB 1 2 f3z1 figs-parallelism ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων, ἐλάλησεν ἡμῖν ἐν Υἱῷ, ὃν 1 The author uses words and phrases in this clause that make its structure parallel to the previous verse ([1:1](../01/01.md)). He does this to emphasize the contrast between “long ago” and **at {the} last of these days**. If possible, use the same structures in this clause as you did in the last verse. Alternate translation: “has spoken to use through a Son at the last of these days. This Son is the one whom” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +HEB 1 2 f3z1 figs-parallelism ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων, ἐλάλησεν ἡμῖν ἐν Υἱῷ, ὃν 1 The author uses words and phrases in this clause that make its structure parallel to the previous verse ([1:1](../01/01.md)). He does this to emphasize the contrast between “long ago” and **at {the} last of these days**. If possible, use the same structures in this clause as you did in the last verse. Alternate translation: “has spoken to us through a Son at the last of these days. This Son is the one whom” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 2 scr8 figs-idiom ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων 1 in these last days Here, the phrase **{the} last of these days** refers to the last period in the history of the world, which began when Jesus lived, died, and came alive again. It also means that this last period has been the goal of all the previous events. If your language has a way to refer to the last period in the history of the world, you could use it here. Alternatively, if your language has a way to refer to the end of the world, you could express the idea by stating that the end of the world will happen soon. Alternate translation: “during this time when the end of the world is coming soon” or “in these end times” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 1 2 d386 guidelines-sonofgodprinciples Υἱῷ 1 through a Son Here, the word **Son** is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 1 2 i93z figs-possession κληρονόμον πάντων 1 to be the heir of all things Here the author uses the possessive form to indicate that the **heir** receives or inherits **all things**. If it would be helpful in your language, you could use a word or phrase such as “receive” or “inherit.” Alternate translation: “the heir who inherits all things” (See: [[rc://en/ta/man/translate/figs-possession]]) -HEB 1 2 ovmc figs-metaphor ἔθηκεν κληρονόμον πάντων 1 Here the author speaks as if Jesus were child who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that Jesus is the **Son** who will “inherit” **all things**, which means that he will rule over everything that exists. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he appointed to be the one who will rule over all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 1 2 ovmc figs-metaphor ἔθηκεν κληρονόμον πάντων 1 Here the author speaks as if Jesus were a child who would receive property passed on by the parent to their child when the parent dies. He speaks in this way to indicate that Jesus is the **Son** who will “inherit” **all things**, which means that he will rule over everything that exists. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he appointed to be the one who will rule over all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 2 gqj8 translate-unknown τοὺς αἰῶνας 1 It is through him that God also made the universe Here, the phrase **the ages** refers primarily to all the time periods that together make up the history of the world. However, **ages** can also refer to everything that God created that exists during those time periods. If possible, use a word or phrase that refers to everything that exists during all of time. Alternate translation: “everything that has existed and will exist” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 1 3 xvin figs-infostructure ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος, ἐκάθισεν ἐν δεξιᾷ τῆς Μεγαλωσύνης ἐν ὑψηλοῖς 1 Here the author includes a long description of who the “Son” is. The phrases **being the brightness of {his} glory and exact representation of his being** and **upholding all the {things} by the word of his power** describe what the “Son” always is and does. The phrase **having made cleansing for sins** refers more specifically to what the “Son” has done and completed before he **sat down at the right hand**. If it would be helpful in your language, you could make it clearer that the phrase **having made purification for sins** refers to something that happened before **sat down**, while the previous phrases all refer to things that the “Son” always is and does. Alternate translation: “who is the brightness of his glory and exact representation of his being and who upholds all the things by the word of his power. After having made purification for sins, he sat down at the right of the Majesty on high” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 1 3 he0e figs-abstractnouns ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ 1 If your language does not use abstract nouns for the ideas behind **brightness**, **glory**, **representation**, and **being**, you could express the ideas by using verbs, adjectives, or adverbs. Alternate translation: “brightly glorious like he is and exactly representing who he is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From b1a44cdccaf4993e002ede449876bbe95005ae6b Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 00:38:19 +0000 Subject: [PATCH 004/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 6487562eb0..ee0d5bf645 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -14,7 +14,7 @@ HEB 1 2 ovmc figs-metaphor ἔθηκεν κληρονόμον πάντων 1 He HEB 1 2 gqj8 translate-unknown τοὺς αἰῶνας 1 It is through him that God also made the universe Here, the phrase **the ages** refers primarily to all the time periods that together make up the history of the world. However, **ages** can also refer to everything that God created that exists during those time periods. If possible, use a word or phrase that refers to everything that exists during all of time. Alternate translation: “everything that has existed and will exist” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 1 3 xvin figs-infostructure ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος, ἐκάθισεν ἐν δεξιᾷ τῆς Μεγαλωσύνης ἐν ὑψηλοῖς 1 Here the author includes a long description of who the “Son” is. The phrases **being the brightness of {his} glory and exact representation of his being** and **upholding all the {things} by the word of his power** describe what the “Son” always is and does. The phrase **having made cleansing for sins** refers more specifically to what the “Son” has done and completed before he **sat down at the right hand**. If it would be helpful in your language, you could make it clearer that the phrase **having made purification for sins** refers to something that happened before **sat down**, while the previous phrases all refer to things that the “Son” always is and does. Alternate translation: “who is the brightness of his glory and exact representation of his being and who upholds all the things by the word of his power. After having made purification for sins, he sat down at the right of the Majesty on high” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 1 3 he0e figs-abstractnouns ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ 1 If your language does not use abstract nouns for the ideas behind **brightness**, **glory**, **representation**, and **being**, you could express the ideas by using verbs, adjectives, or adverbs. Alternate translation: “brightly glorious like he is and exactly representing who he is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 1 3 hn4q figs-metaphor ἀπαύγασμα τῆς δόξης καὶ 1 the brightness of God’s glory Here the author speaks as if the “Son” had the **brightness** that belongs to God’s **glory**, which is pictured here like a bright light. The author speaks in this way to emphasize that the Son “shines” with the **glory** that only God has. He means that the “Son” is God and represents God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “the reflection of his glory and” or “one who has the glory of God and the” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 1 3 hn4q figs-metaphor ἀπαύγασμα τῆς δόξης καὶ 1 the brightness of God’s glory Here the author speaks as if the “Son” had the **brightness** that belongs to God’s **glory**, which is pictured here as being like a bright light. The author speaks in this way to emphasize that the Son “shines” with the **glory** that only God has. He means that the “Son” is God and represents God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “the reflection of his glory and” or “one who has the glory of God and the” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 3 b7jc translate-unknown χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ 1 glory, the exact representation of his being Here, the phrase **exact representation** refers to something that perfectly shows or matches what something else is like. In this case, the “Son” perfectly shows or matches God’s **being**, that is, what God is like. The author uses **exact representation of his being** to show that the “Son” is God along with God the Father but not the same person. You could use a word or phrase that indicates that the “Son” is just like what God the Father is like. Alternate translation: “exactly like what he is like” or “perfectly representing who God is” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 1 3 kmza figs-metaphor φέρων…τὰ πάντα 1 Here the author speaks as if the Son were standing underneath **all the {things}** and holding them up so that they did not fall. He speaks in this way to indicate that everything continues to exist only because the Son works to make it continue. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “preserving all the things” or “supporting all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 3 ms8z figs-metonymy τῷ ῥήματι τῆς δυνάμεως αὐτοῦ 1 the word of his power Here, the word **word** refers to speaking “words” or “messages.” It does not refer to one word that the Son speaks. If it would be helpful in your language, you could use a word or phrase that refers to how the Son speaks. Alternate translation: “through his powerful speech” or “by how he speaks with power” (See: [[rc://en/ta/man/translate/figs-metonymy]]) From ba179f1367ece698a1e76b2169aa39d2949f90fb Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 00:56:02 +0000 Subject: [PATCH 005/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index ee0d5bf645..10f5897ea1 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -28,7 +28,7 @@ HEB 1 3 awjd translate-unknown ἐν ὑψηλοῖς 1 Here, the phrase **on h HEB 1 4 x4bh γενόμενος 1 He has become Here, the words **having become** could introduce: (1) an explanation of what “sitting at God’s right” side ([1:3](../01/03.md)) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” ([1:3](../01/03.md)). Alternate translation: “so, he has become” or “therefore, he has become” HEB 1 4 hnab τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ’ αὐτοὺς, κεκληρονόμηκεν ὄνομα 1 Here the author uses a comparison that indicates that the difference in “superiority” between the Son and **the angels** is the same as the difference between the Son’s **name** and the names of **the angels**. Consider clear ways to indicate such a comparison in your language. Alternate translation: “having become as much superior to the angels as the name that he has inherited is more excellent than theirs” HEB 1 4 bn6t translate-unknown τοσούτῳ κρείττων…τῶν ἀγγέλων…διαφορώτερον 1 Here, the phrases **far superior** and **more excellent** both refer to how Jesus and Jesus’ **name** have more authority and honor than the angels and their names. If it would be helpful in your language, you could use words or phrases that express this idea more clearly. Alternate translation: “more honorable than the angels … more honorable” or “far higher than the angels … a higher”(See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 1 4 fzg3 figs-extrainfo διαφορώτερον…ὄνομα 1 as the name he has inherited is more excellent than their name Here the author does not clarify what **name** this is. It could be the title “Son,” the title “Lord,” the name “Jesus,” or God’s own special name, “Yahweh.” Since the author did not clarify what **name** he is referring to, it is best to refer to a name or title without stating what it is. Alternate translation: “a more excellent title” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) +HEB 1 4 fzg3 figs-extrainfo διαφορώτερον…ὄνομα 1 as the name he has inherited is more excellent than their name Here the author does not clarify what **name** this is. It could be the title “Son,” the title “Lord,” the name “Jesus,” or God’s own special name, “Yahweh.” Since the author did not clarify to what **name** he is referring, it is best to refer to a name or title without stating what it is. Alternate translation: “a more excellent title” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 1 4 qt7q figs-metaphor κεκληρονόμηκεν 1 he has inherited Here the author speaks as if Jesus were child who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that Jesus receives a **name** from God the Father, although this does not mean that God the Father has died. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he has received” or “God has given him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 4 uu4s figs-ellipsis παρ’ αὐτοὺς 1 Here the author omits some words that may be needed in your language to make a complete comparison. He omits these words because he stated them in the first half of the comparison (a **name**). If your language needs these words to make a complete comparison, you could include them here. Alternate translation: “than their names” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 1 5 d964 grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces the support or basis that proves that the Son is “superior to the angels” ([1:4](../01/04.md)). The supporting statements that **For** introduces can be found in [1:5–14](../01/05.md). If it would be helpful in your language, you could use a word or phrase that introduces support or basis for a claim. Alternate translation: “Here is the proof for that:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) From 062133421f6a6e8a7b3e04462989525f9525852c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 00:57:22 +0000 Subject: [PATCH 006/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 10f5897ea1..60f89e5d36 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -29,7 +29,7 @@ HEB 1 4 x4bh γενόμενος 1 He has become Here, the words **having become HEB 1 4 hnab τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ’ αὐτοὺς, κεκληρονόμηκεν ὄνομα 1 Here the author uses a comparison that indicates that the difference in “superiority” between the Son and **the angels** is the same as the difference between the Son’s **name** and the names of **the angels**. Consider clear ways to indicate such a comparison in your language. Alternate translation: “having become as much superior to the angels as the name that he has inherited is more excellent than theirs” HEB 1 4 bn6t translate-unknown τοσούτῳ κρείττων…τῶν ἀγγέλων…διαφορώτερον 1 Here, the phrases **far superior** and **more excellent** both refer to how Jesus and Jesus’ **name** have more authority and honor than the angels and their names. If it would be helpful in your language, you could use words or phrases that express this idea more clearly. Alternate translation: “more honorable than the angels … more honorable” or “far higher than the angels … a higher”(See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 1 4 fzg3 figs-extrainfo διαφορώτερον…ὄνομα 1 as the name he has inherited is more excellent than their name Here the author does not clarify what **name** this is. It could be the title “Son,” the title “Lord,” the name “Jesus,” or God’s own special name, “Yahweh.” Since the author did not clarify to what **name** he is referring, it is best to refer to a name or title without stating what it is. Alternate translation: “a more excellent title” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -HEB 1 4 qt7q figs-metaphor κεκληρονόμηκεν 1 he has inherited Here the author speaks as if Jesus were child who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that Jesus receives a **name** from God the Father, although this does not mean that God the Father has died. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he has received” or “God has given him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 1 4 qt7q figs-metaphor κεκληρονόμηκεν 1 he has inherited Here the author speaks as if Jesus were a child who would receive property that a parent passes on to their heir when the parent dies. He speaks in this way to indicate that Jesus receives a **name** from God the Father, although this does not mean that God the Father has died. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he has received” or “God has given him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 4 uu4s figs-ellipsis παρ’ αὐτοὺς 1 Here the author omits some words that may be needed in your language to make a complete comparison. He omits these words because he stated them in the first half of the comparison (a **name**). If your language needs these words to make a complete comparison, you could include them here. Alternate translation: “than their names” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 1 5 d964 grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces the support or basis that proves that the Son is “superior to the angels” ([1:4](../01/04.md)). The supporting statements that **For** introduces can be found in [1:5–14](../01/05.md). If it would be helpful in your language, you could use a word or phrase that introduces support or basis for a claim. Alternate translation: “Here is the proof for that:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 1 5 ww5h figs-rquestion τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 For to which of the angels did God ever say, “You are my son … a son to me”? The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The questions assume that the answer to both is “none of them,” for God said these words to his own Son. If it would be helpful in your language, you could express the ideas with strong negations. Alternate translation: “For God never said to any of the angels ‘You are my son, and I today I have become your father.’ And again, ‘I will be as a father to him, and he will be as a son to me.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) From eab6ddff00082dedb818934f912faed43fe23e6d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 01:08:13 +0000 Subject: [PATCH 007/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 60f89e5d36..a78c5f1b95 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -33,7 +33,7 @@ HEB 1 4 qt7q figs-metaphor κεκληρονόμηκεν 1 he has inherited Here HEB 1 4 uu4s figs-ellipsis παρ’ αὐτοὺς 1 Here the author omits some words that may be needed in your language to make a complete comparison. He omits these words because he stated them in the first half of the comparison (a **name**). If your language needs these words to make a complete comparison, you could include them here. Alternate translation: “than their names” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 1 5 d964 grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces the support or basis that proves that the Son is “superior to the angels” ([1:4](../01/04.md)). The supporting statements that **For** introduces can be found in [1:5–14](../01/05.md). If it would be helpful in your language, you could use a word or phrase that introduces support or basis for a claim. Alternate translation: “Here is the proof for that:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 1 5 ww5h figs-rquestion τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 For to which of the angels did God ever say, “You are my son … a son to me”? The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The questions assume that the answer to both is “none of them,” for God said these words to his own Son. If it would be helpful in your language, you could express the ideas with strong negations. Alternate translation: “For God never said to any of the angels ‘You are my son, and I today I have become your father.’ And again, ‘I will be as a father to him, and he will be as a son to me.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -HEB 1 5 pzkc writing-quotations τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων…καὶ πάλιν 1 Here the author quotes from important texts, the Old Testament scriptures. He does not introduce them as quotations but instead introduces them as words that God has spoken to his Son, not to angels. However, the audience would have understood that these were quotations from the Old Testament. The first quotation comes from [Psalm 2:7](../../psa/02/07.md), and the second quotation comes from [2 Samuel 7:14](../../2sa/07/14.md). Since the author introduces these quotations as words that God has said to his Son, not to angels, you should introduce these quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include footnotes or use some other form to identify the quotations. The phrase **And again** is a normal form that the author uses to connect a second quotation to a first quotation. Alternate translation: “For to which of the angels did he ever speak … And” (See: [[rc://en/ta/man/translate/writing-quotations]]) +HEB 1 5 pzkc writing-quotations τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων…καὶ πάλιν 1 Here the author quotes from important texts, the Old Testament Scriptures. He does not introduce the quotations as quotations, but instead he introduces them as words that God has spoken to his Son, not to angels. However, the audience would have understood that these were quotations from the Old Testament. The first quotation comes from [Psalm 2:7](../../psa/02/07.md), and the second quotation comes from [2 Samuel 7:14](../../2sa/07/14.md). Since the author introduces these quotations as words that God has said to his Son, not to angels, you should introduce these quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include footnotes or use some other form to identify the quotations. The phrase **And again** is a normal form that the author uses to connect a second quotation to a first quotation. Alternate translation: “For to which of the angels did he ever speak … And” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 1 5 wmyy figs-quotations εἶπέν ποτε…Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Alternate translation: “did he ever say that he was his son, today he had fathered him, and again that he would be as a father to him, and that he would be as a son to him?” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 1 5 fdsv translate-kinship Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε…ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 In their original contexts, these two quotations referred to the king of Israel as one who became God’s **son** when he began to rule. Thus, God was his **father**. When the author applies these words not to angels but to Jesus, he identifies the **father** as God the Father and the **son** as God the Son. He does not mean that Jesus becomes **son** at some point or begins to exist at some point. Rather, he means that God the Father declares and reveals Jesus to be God the Son. If it would be helpful in your language, you could include some words or a footnote that clarifies the meaning. Alternate translation: “You are my son, today I have proclaimed that I am your father … I proclaim that I am his father and that he is my son” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 1 5 t48e figs-parallelism Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 You are my son … I have become your father Here the quotation includes two statements that mean almost the same thing. One statement uses **son** language, and the other uses “father” language. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “Today I have fathered you, my son” (See: [[rc://en/ta/man/translate/figs-parallelism]]) From 87040a31986c21e18b32ecc2e0c92d5e6b397eaf Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 01:09:53 +0000 Subject: [PATCH 008/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index a78c5f1b95..e322d30723 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -34,7 +34,7 @@ HEB 1 4 uu4s figs-ellipsis παρ’ αὐτοὺς 1 Here the author omits som HEB 1 5 d964 grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces the support or basis that proves that the Son is “superior to the angels” ([1:4](../01/04.md)). The supporting statements that **For** introduces can be found in [1:5–14](../01/05.md). If it would be helpful in your language, you could use a word or phrase that introduces support or basis for a claim. Alternate translation: “Here is the proof for that:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 1 5 ww5h figs-rquestion τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 For to which of the angels did God ever say, “You are my son … a son to me”? The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The questions assume that the answer to both is “none of them,” for God said these words to his own Son. If it would be helpful in your language, you could express the ideas with strong negations. Alternate translation: “For God never said to any of the angels ‘You are my son, and I today I have become your father.’ And again, ‘I will be as a father to him, and he will be as a son to me.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 1 5 pzkc writing-quotations τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων…καὶ πάλιν 1 Here the author quotes from important texts, the Old Testament Scriptures. He does not introduce the quotations as quotations, but instead he introduces them as words that God has spoken to his Son, not to angels. However, the audience would have understood that these were quotations from the Old Testament. The first quotation comes from [Psalm 2:7](../../psa/02/07.md), and the second quotation comes from [2 Samuel 7:14](../../2sa/07/14.md). Since the author introduces these quotations as words that God has said to his Son, not to angels, you should introduce these quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include footnotes or use some other form to identify the quotations. The phrase **And again** is a normal form that the author uses to connect a second quotation to a first quotation. Alternate translation: “For to which of the angels did he ever speak … And” (See: [[rc://en/ta/man/translate/writing-quotations]]) -HEB 1 5 wmyy figs-quotations εἶπέν ποτε…Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Alternate translation: “did he ever say that he was his son, today he had fathered him, and again that he would be as a father to him, and that he would be as a son to him?” (See: [[rc://en/ta/man/translate/figs-quotations]]) +HEB 1 5 wmyy figs-quotations εἶπέν ποτε…Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Alternate translation: “did he ever say that he was his son, that today he had fathered him, and again, that he would be as a father to him, and that he would be as a son to him?” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 1 5 fdsv translate-kinship Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε…ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 In their original contexts, these two quotations referred to the king of Israel as one who became God’s **son** when he began to rule. Thus, God was his **father**. When the author applies these words not to angels but to Jesus, he identifies the **father** as God the Father and the **son** as God the Son. He does not mean that Jesus becomes **son** at some point or begins to exist at some point. Rather, he means that God the Father declares and reveals Jesus to be God the Son. If it would be helpful in your language, you could include some words or a footnote that clarifies the meaning. Alternate translation: “You are my son, today I have proclaimed that I am your father … I proclaim that I am his father and that he is my son” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 1 5 t48e figs-parallelism Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 You are my son … I have become your father Here the quotation includes two statements that mean almost the same thing. One statement uses **son** language, and the other uses “father” language. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “Today I have fathered you, my son” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 5 wkoz figs-yousingular σύ…σε 1 Because the quotation is referring to one **son**, **You** and **you** are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) From 0030fdae351e0e8ead670cf5e674fb3f2eadd92d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 01:17:11 +0000 Subject: [PATCH 009/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index e322d30723..37f3893134 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -38,7 +38,7 @@ HEB 1 5 wmyy figs-quotations εἶπέν ποτε…Υἱός μου εἶ σύ, HEB 1 5 fdsv translate-kinship Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε…ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 In their original contexts, these two quotations referred to the king of Israel as one who became God’s **son** when he began to rule. Thus, God was his **father**. When the author applies these words not to angels but to Jesus, he identifies the **father** as God the Father and the **son** as God the Son. He does not mean that Jesus becomes **son** at some point or begins to exist at some point. Rather, he means that God the Father declares and reveals Jesus to be God the Son. If it would be helpful in your language, you could include some words or a footnote that clarifies the meaning. Alternate translation: “You are my son, today I have proclaimed that I am your father … I proclaim that I am his father and that he is my son” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 1 5 t48e figs-parallelism Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 You are my son … I have become your father Here the quotation includes two statements that mean almost the same thing. One statement uses **son** language, and the other uses “father” language. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “Today I have fathered you, my son” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 5 wkoz figs-yousingular σύ…σε 1 Because the quotation is referring to one **son**, **You** and **you** are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) -HEB 1 5 jzhs figs-parallelism ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 Here the quotation includes two statements that mean almost the same thing. One statement uses **father** language, and the other uses **son** language. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “I will be as a father to him, who is my son” or “he will be as a son to me, his father” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +HEB 1 5 jzhs figs-parallelism ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 Here the quotation includes two statements that mean almost the same thing. One statement uses **father** language, and the other uses **son** language. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “I will be as a father to him, who is my son” or “He will be as a son to me, his father” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 6 u0km grammar-connect-logic-contrast δὲ πάλιν 1 Here, the word **But** introduces a contrast with the previous verse, which talks about what God has not said to angels. In this verse, the author identifies what God has said to angels. If it would be helpful in your language, you could use a word or phrase that would introduce this kind of contrast. Alternate translation: “Again, and in contrast,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) HEB 1 6 n7ph writing-quotations δὲ πάλιν…λέγει 1 he says Here the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken to angels about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Deuteronomy 32:43](../../deu/32/43.md). Since the author introduces this quotation as words that God has said to the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The phrase **But again** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “Further … God speaks” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 1 6 wnl5 figs-pastforfuture εἰσαγάγῃ…λέγει 1 Here the author uses the present tense to introduce what God says. He may be referring to a past event (if **brings** refers to the incarnation or the ascension of Jesus) or a future event (if **brings** refers to the return of Jesus at the end). The author uses the present tense to focus on what God **says** rather than when he **says** it. Consider what tense would be appropriate for referring primarily to what a person says. Alternate translation: “he brought … he said” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) From 393072204dc00c857549c99265ee80a8020a112d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 01:35:32 +0000 Subject: [PATCH 010/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 37f3893134..3887d88611 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -43,9 +43,9 @@ HEB 1 6 u0km grammar-connect-logic-contrast δὲ πάλιν 1 Here, the word * HEB 1 6 n7ph writing-quotations δὲ πάλιν…λέγει 1 he says Here the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken to angels about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Deuteronomy 32:43](../../deu/32/43.md). Since the author introduces this quotation as words that God has said to the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The phrase **But again** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “Further … God speaks” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 1 6 wnl5 figs-pastforfuture εἰσαγάγῃ…λέγει 1 Here the author uses the present tense to introduce what God says. He may be referring to a past event (if **brings** refers to the incarnation or the ascension of Jesus) or a future event (if **brings** refers to the return of Jesus at the end). The author uses the present tense to focus on what God **says** rather than when he **says** it. Consider what tense would be appropriate for referring primarily to what a person says. Alternate translation: “he brought … he said” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) HEB 1 6 llcd figs-infostructure ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1 Here, the word **again** could modify: (1) **he says**. In this case, **again** tells the audience that the author is quoting an important text **again**. Alternate translation: “But, when he brings the firstborn into the world, again he says” (2) **he brings**. In this case, **again** tells the audience that the **firstborn** has already been in **the world**, and God is “bringing” him into it **again**. The “bringing” would then refer to how Jesus returns to heaven when he ascends or how he comes back again to earth at the end. Alternate translation: “But, when he again brings the firstborn into the world, he says” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -HEB 1 6 b4s2 figs-metaphor τὸν πρωτότοκον 1 the firstborn Here, the phrase **the firstborn** refers to Jesus. The author refers to him as the **firstborn** to emphasize his importance and authority over everyone else. It does not imply that there was a time before Jesus existed or that God gave birth to him at some point. Rather, it implies that Jesus has adopted siblings, who are everyone who believes in him. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “his honored Son” or “his first Son” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 1 6 b4s2 figs-metaphor τὸν πρωτότοκον 1 the firstborn Here, the phrase **the firstborn** refers to Jesus. The author refers to him as the **firstborn** to emphasize his importance and authority over everyone else. It does not imply that there was a time before Jesus existed or that God gave birth to him at some point. Rather, it implies that Jesus has adopted siblings; they are everyone who believes in him. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “his honored Son” or “his first Son” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 6 lnxs εἰς τὴν οἰκουμένην 1 Here, the phrase **the world** could refer to: (1) the “world that is coming” (see [2:5](../02/05.md)), which is heaven or the heavenly world. In this case, the verse refers to Jesus’ ascension into heaven. Alternate translation: “into the coming world” (2) this world as it currently exists. In this case, the verse refers either to Jesus’ incarnation or to his return to earth at the end. Alternate translation: “into our world” -HEB 1 6 w5kl figs-quotations λέγει, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1 If you do not use this form in your language, you could translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “he says that all all the angels of God should worship him” (See: [[rc://en/ta/man/translate/figs-quotations]]) +HEB 1 6 w5kl figs-quotations λέγει, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1 If you do not use this form in your language, you could translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “he says that all the angels of God should worship him” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 1 6 b6dy figs-imperative3p καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1 Here the author of the quotation uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word or phrase such as “need to” or “must.” Alternate translation: “And all the angels of God need to worship him” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) HEB 1 7 bwuh writing-quotations καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει 1 Here the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken about angels. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Psalm 104:4](../../psa/104/04.md). Since the author introduces this quotation as words that God has said about the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The word **And** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “On the one hand, with regard to the angels, God speaks,” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 1 7 acjd figs-quotations λέγει, ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “he says that he makes his angels spirits, and his servants flames of fire” (See: [[rc://en/ta/man/translate/figs-quotations]]) From c3033cd28b8b61f5732e95e1d384d1b3ef1f6e45 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 18:41:14 +0000 Subject: [PATCH 011/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 3887d88611..31afaa578f 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -69,7 +69,7 @@ HEB 1 8 k4cf figs-metonymy ἡ ῥάβδος τῆς εὐθύτητος ῥάβ HEB 1 8 iprl figs-abstractnouns ἡ ῥάβδος τῆς εὐθύτητος 1 If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous.” Alternate translation: “a righteous scepter” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 1 8 vl1n figs-123person αὐτοῦ 1 Here the author refers to the **Son** in the third person instead of in the second person. He is still referring to the same person. If it would be helpful in your language, you could continue to use **you** instead. Alternate translation: “your” (See: [[rc://en/ta/man/translate/figs-123person]]) HEB 1 8 b7f0 translate-textvariants αὐτοῦ 1 Most later manuscripts have “your” here instead of **his**. However, the earliest manuscripts have **his**, and later scribes probably changed it to “your” to be consistent with the rest of the quote. Unless there is a good reason not to use **his**, you should follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) -HEB 1 9 pl80 figs-quotations ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν; διὰ τοῦτο, ἔχρισέν σε ὁ Θεός, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Make sure that your translation fits with how you expressed the first half of the quote in the previous verse. Alternate translation: “He has loved righteousness and hated lawlessness. Therefore God, his God, has anointed him with the oil of exultation more than his companions.” (See: [[rc://en/ta/man/translate/figs-quotations]]) +HEB 1 9 pl80 figs-quotations ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν; διὰ τοῦτο, ἔχρισέν σε ὁ Θεός, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Make sure that your translation fits with how you expressed the first half of the quote in the previous verse. Alternate translation: “He has loved righteousness and hated lawlessness. Therefore, God, his God, has anointed him with the oil of exultation more than his companions.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 1 9 p5va figs-yousingular ἠγάπησας…ἐμίσησας…σε…σου…σου 1 Since the words **You**, **your**, and **you** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 9 ollt figs-abstractnouns δικαιοσύνην…ἀνομίαν 1 If your language does not use abstract nouns for the ideas behind **righteousness** and **lawlessness**, you could express the idea by using an adjective or adverbs. Alternate translation: “what is righteous … what is lawless” or “what people do righteously … what people do lawlessly” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 1 9 lu3m figs-doublet ἔχρισέν…ὁ Θεός, ὁ Θεός σου 1 Here the quotation repeats the word **God** in order to emphasize that **God** is the one who “anoints” and also to identify him as **your God**, which means that he is the **God** whom **you** serve. If the repetition would be confusing in your language, you could express the idea by using **God** once and emphasizing the phrase in another way. Alternate translation: “the God whom you serve has anointed” (See: [[rc://en/ta/man/translate/figs-doublet]]) From d3b83a491fb68cc1e540108f9ef7d86c66e1c4ca Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 19:05:51 +0000 Subject: [PATCH 012/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 31afaa578f..0c9153ab46 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -86,9 +86,9 @@ HEB 1 10 tmu5 figs-idiom κατ’ ἀρχάς 1 In the beginning Here, the phra HEB 1 10 klk9 figs-exclamations Κύριε 1 Here, the word **Lord** directly addresses and names who **you** in the quote is. Use a form in your language that indicates direct address. Alternate translation: “O Lord” (See: [[rc://en/ta/man/translate/figs-exclamations]]) HEB 1 10 j64k figs-metaphor τὴν γῆν ἐθεμελίωσας 1 you laid the earth’s foundation Here the quotation refers to **the earth** as if it were a building that was set on a “foundation.” The **Lord** is the one who put **the earth** on its foundation, or **founded** it. The author of the quotations speaks in this way in order to show that the **Lord** is the one who created and sustains **the earth**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “perfectly set up the earth” or “made the earth” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 10 k199 figs-abstractnouns ἔργα τῶν χειρῶν σού 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “make” or “do.” Alternate translation: “what your hands made” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 1 10 r19v figs-metonymy τῶν χειρῶν σού 1 The heavens are the work of your hands Here, the word **hands** refers to the power and action that a person has to do **works**. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “of your power” or “that you powerfully did” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +HEB 1 10 r19v figs-metonymy τῶν χειρῶν σού 1 The heavens are the work of your hands Here, the word **hands** refers to the power and action that a person has by which to do **works**. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “of your power” or “that you powerfully did” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 1 11 zugp figs-quotations αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις; καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται, 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous and following verses as indirect quotes as well. Alternate translation: “They themselves will perish, but he himself will continue; and they will all wear out like a garment.” (See: [[rc://en/ta/man/translate/figs-quotations]]) -HEB 1 11 a6le writing-pronouns αὐτοὶ ἀπολοῦνται…πάντες…παλαιωθήσονται 1 They will perish Here, the words **They** and **they** refer to the “earth” and the “heavens” in [1:10](../01/10.md), which together refer to everything that God has made. If it would be helpful in your language, you could clarify what **They** and **they** refer back to. Alternate translation: “Earth and heavens themselves will perish … they will all wear out” or “Every created thing itself will perish … every one of them will wear out” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 1 11 a6le writing-pronouns αὐτοὶ ἀπολοῦνται…πάντες…παλαιωθήσονται 1 They will perish Here, the words **They** and **they** refer to the “earth” and the “heavens” mentioned in [1:10](../01/10.md), which together refer to everything that God has made. If it would be helpful in your language, you could clarify what **They** and **they** refer back to. Alternate translation: “Earth and heavens themselves will perish … they will all wear out” or “Every created thing itself will perish … every one of them will wear out” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 1 11 fqk2 figs-rpronouns αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις 1 Here, the words translated **themselves** and **yourself** emphasize the contrast between “them” and “you.” Consider using a natural way to emphasize this contrast in your language. Alternate translation: “It is they who will perish, but it is you who will continue” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) HEB 1 11 g0dt figs-yousingular σὺ…διαμένεις 1 Since the phrase **you yourself** refers to one person, the Son, **you yourself** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 11 yl85 translate-unknown σὺ…διαμένεις 1 Here, the word **continue** is the exact opposite of **perish**. What **continue** means it that **you**, the Son, will never cease to exist or fall apart. If it would be helpful in your language, you could use a word or phrase that identifies the Son as one who never stops existing and functioning. Alternate translation: “you yourself will never perish” or “you yourself always exist” (See: [[rc://en/ta/man/translate/translate-unknown]]) From 062c93f235e8a537f6b1d2b1fbeaf1cc16463ebe Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 19:18:14 +0000 Subject: [PATCH 013/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 0c9153ab46..ee53e8aa56 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -91,7 +91,7 @@ HEB 1 11 zugp figs-quotations αὐτοὶ ἀπολοῦνται, σὺ δὲ HEB 1 11 a6le writing-pronouns αὐτοὶ ἀπολοῦνται…πάντες…παλαιωθήσονται 1 They will perish Here, the words **They** and **they** refer to the “earth” and the “heavens” mentioned in [1:10](../01/10.md), which together refer to everything that God has made. If it would be helpful in your language, you could clarify what **They** and **they** refer back to. Alternate translation: “Earth and heavens themselves will perish … they will all wear out” or “Every created thing itself will perish … every one of them will wear out” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 1 11 fqk2 figs-rpronouns αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις 1 Here, the words translated **themselves** and **yourself** emphasize the contrast between “them” and “you.” Consider using a natural way to emphasize this contrast in your language. Alternate translation: “It is they who will perish, but it is you who will continue” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) HEB 1 11 g0dt figs-yousingular σὺ…διαμένεις 1 Since the phrase **you yourself** refers to one person, the Son, **you yourself** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) -HEB 1 11 yl85 translate-unknown σὺ…διαμένεις 1 Here, the word **continue** is the exact opposite of **perish**. What **continue** means it that **you**, the Son, will never cease to exist or fall apart. If it would be helpful in your language, you could use a word or phrase that identifies the Son as one who never stops existing and functioning. Alternate translation: “you yourself will never perish” or “you yourself always exist” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 1 11 yl85 translate-unknown σὺ…διαμένεις 1 Here, the word **continue** is the exact opposite of **perish**. What **continue** means it that **you**, the Son, will never cease to exist or live. If it would be helpful in your language, you could use a word or phrase that identifies the Son as one who never stops existing and functioning. Alternate translation: “you yourself will never perish” or “you yourself always exist” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 1 11 qy4e figs-simile πάντες ὡς ἱμάτιον παλαιωθήσονται 1 wear out like a piece of clothing Here the author of the quotation compares the heavens and earth to a piece of clothing that gets old and eventually becomes useless. By speaking in this way, he illustrates how everything that God has created will eventually fall apart. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “they will all fall apart like a worn pair of shoes” or “they will eventually come to nothing” (See: [[rc://en/ta/man/translate/figs-simile]]) HEB 1 12 kl5e figs-quotations καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται; σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous two verses as an indirect quote as well. Alternate translation: “And as a cloak he will roll them up, and as a garment they will be changed. But he himself is the same, and his years will not fail.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 1 12 iar0 figs-yousingular ἑλίξεις…σὺ …εἶ…σου 1 Since the words **you**, **yourself**, and **your** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) From 5ca3098556cf40671e89621352eaeab2c643da4a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 20:05:35 +0000 Subject: [PATCH 014/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index ee53e8aa56..56bc3e6da4 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -91,7 +91,7 @@ HEB 1 11 zugp figs-quotations αὐτοὶ ἀπολοῦνται, σὺ δὲ HEB 1 11 a6le writing-pronouns αὐτοὶ ἀπολοῦνται…πάντες…παλαιωθήσονται 1 They will perish Here, the words **They** and **they** refer to the “earth” and the “heavens” mentioned in [1:10](../01/10.md), which together refer to everything that God has made. If it would be helpful in your language, you could clarify what **They** and **they** refer back to. Alternate translation: “Earth and heavens themselves will perish … they will all wear out” or “Every created thing itself will perish … every one of them will wear out” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 1 11 fqk2 figs-rpronouns αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις 1 Here, the words translated **themselves** and **yourself** emphasize the contrast between “them” and “you.” Consider using a natural way to emphasize this contrast in your language. Alternate translation: “It is they who will perish, but it is you who will continue” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) HEB 1 11 g0dt figs-yousingular σὺ…διαμένεις 1 Since the phrase **you yourself** refers to one person, the Son, **you yourself** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) -HEB 1 11 yl85 translate-unknown σὺ…διαμένεις 1 Here, the word **continue** is the exact opposite of **perish**. What **continue** means it that **you**, the Son, will never cease to exist or live. If it would be helpful in your language, you could use a word or phrase that identifies the Son as one who never stops existing and functioning. Alternate translation: “you yourself will never perish” or “you yourself always exist” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 1 11 yl85 translate-unknown σὺ…διαμένεις 1 Here, the word **continue** is the exact opposite of **perish**. What **continue** means it that **you**, the Son, will never cease to exist or cease to live. If it would be helpful in your language, you could use a word or phrase that identifies the Son as one who never stops existing and functioning. Alternate translation: “you yourself will never perish” or “you yourself always exist” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 1 11 qy4e figs-simile πάντες ὡς ἱμάτιον παλαιωθήσονται 1 wear out like a piece of clothing Here the author of the quotation compares the heavens and earth to a piece of clothing that gets old and eventually becomes useless. By speaking in this way, he illustrates how everything that God has created will eventually fall apart. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “they will all fall apart like a worn pair of shoes” or “they will eventually come to nothing” (See: [[rc://en/ta/man/translate/figs-simile]]) HEB 1 12 kl5e figs-quotations καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται; σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous two verses as an indirect quote as well. Alternate translation: “And as a cloak he will roll them up, and as a garment they will be changed. But he himself is the same, and his years will not fail.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 1 12 iar0 figs-yousingular ἑλίξεις…σὺ …εἶ…σου 1 Since the words **you**, **yourself**, and **your** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) From d6afab6ea3f6f41c2b8dbeccc7cee14ca10d5d96 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 20:41:25 +0000 Subject: [PATCH 015/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 56bc3e6da4..1695fedb7d 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -101,9 +101,9 @@ HEB 1 12 n4hl figs-simile ὡσεὶ περιβόλαιον ἑλίξεις α HEB 1 12 iv4r figs-activepassive ὡς ἱμάτιον καὶ ἀλλαγήσονται 1 they will be changed like a piece of clothing 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. The author uses the passive form here to focus on **they** who are **changed** rather than the person doing the “changing.” If you must state who does the action, the author implies that “the Lord” does it. Alternate translation: “and as a garment you will change them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 1 12 ncsi figs-parallelism σὺ…ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν 1 Here the quotation includes two statements that mean almost the same thing. One statement refers to how the Lord stays **the same**, and the other refers to how his **years will not fail**. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “you stay alive forever” or “you yourself are always the same” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 12 vg0t figs-rpronouns σὺ…εἶ 1 Here, the word translated **yourself** emphasizes the contrast between “they” and “you.” Consider using a natural way to emphasize this contrast in your language. Alternate translation: “it is you who are” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) -HEB 1 12 i761 translate-unknown σὺ…ὁ αὐτὸς εἶ 1 they will be changed Here, to be **the same** is the exact opposite of being **changed**. If it would be helpful in your language, you could use a word or phrase that describes someone who never changes. Alternate translation: “you yourself never change” or “you yourself stay what you are” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 1 12 i761 translate-unknown σὺ…ὁ αὐτὸς εἶ 1 they will be changed Here, to be **the same** is the exact opposite of being **changed**. If it would be helpful in your language, you could use a word or phrase that describes someone who never changes. Alternate translation: “you yourself never change” or “you yourself stay exactly as you are” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 1 12 v5mf figs-idiom ἔτη σου οὐκ ἐκλείψουσιν 1 your years do not end Here, the phrase **your years will not fail** means that a person is alive during every “year.” They will never run out of **years**, which means that they are always alive. If it would be helpful in your language, you could use a phrase that indicates that a person never dies or always lives. Alternate translation: “your life will never end” or “you will never run out of years” (See: [[rc://en/ta/man/translate/figs-idiom]]) -HEB 1 13 pqs9 writing-quotations πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε 1 General Information: Here the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken to his Son, not to angels. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Psalm 110:1](../../psa/110/01.md). Since the author introduces the quotation as words that God has said to his Son, not to angels, you should introduce the quotations as words that someone has or has not said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “But to which of the angels has he ever spoken” (See: [[rc://en/ta/man/translate/writing-quotations]]) +HEB 1 13 pqs9 writing-quotations πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε 1 General Information: Here the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken to his Son, not to angels. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Psalm 110:1](../../psa/110/01.md). Since the author introduces the quotation as words that God has said to his Son, not to angels, you should introduce the quotations as words that someone has or has not said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “But to which of the angels has he ever spoken the words (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 1 13 z0hn figs-quotations εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου 1 If you do not use this form in your language, you could translate the question as an indirect quote instead of as a direct quote. Alternate translation: “has he ever said that he should sit as his right hand until he makes his enemies a footstool for his feet” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 1 13 kz68 figs-rquestion πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου? 1 But to which of the angels has God said at any time … feet”? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “none of them,” for God said these words to his own Son. If it would be helpful in your language, you could express the idea with a strong negation. See how translated the similar question in [1:5](../01/05.md). Alternate translation: “But God has never said to any of the angels, ‘Sit at my right hand until I make your enemies a footstool for your feet.’” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 1 13 z0me writing-pronouns εἴρηκέν ποτε 1 Here, **he** refers to God the Father. If it would be helpful in your language, you could make what **he** refers to explicit. Alternate translation: “has God ever said” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From efe10f7c736c1eb6a4d19425e74689d25a6f780d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 20:46:39 +0000 Subject: [PATCH 016/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 1695fedb7d..7f3ca1d8a1 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -105,9 +105,9 @@ HEB 1 12 i761 translate-unknown σὺ…ὁ αὐτὸς εἶ 1 they will be ch HEB 1 12 v5mf figs-idiom ἔτη σου οὐκ ἐκλείψουσιν 1 your years do not end Here, the phrase **your years will not fail** means that a person is alive during every “year.” They will never run out of **years**, which means that they are always alive. If it would be helpful in your language, you could use a phrase that indicates that a person never dies or always lives. Alternate translation: “your life will never end” or “you will never run out of years” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 1 13 pqs9 writing-quotations πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε 1 General Information: Here the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken to his Son, not to angels. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Psalm 110:1](../../psa/110/01.md). Since the author introduces the quotation as words that God has said to his Son, not to angels, you should introduce the quotations as words that someone has or has not said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “But to which of the angels has he ever spoken the words (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 1 13 z0hn figs-quotations εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου 1 If you do not use this form in your language, you could translate the question as an indirect quote instead of as a direct quote. Alternate translation: “has he ever said that he should sit as his right hand until he makes his enemies a footstool for his feet” (See: [[rc://en/ta/man/translate/figs-quotations]]) -HEB 1 13 kz68 figs-rquestion πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου? 1 But to which of the angels has God said at any time … feet”? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “none of them,” for God said these words to his own Son. If it would be helpful in your language, you could express the idea with a strong negation. See how translated the similar question in [1:5](../01/05.md). Alternate translation: “But God has never said to any of the angels, ‘Sit at my right hand until I make your enemies a footstool for your feet.’” (See: [[rc://en/ta/man/translate/figs-rquestion]]) +HEB 1 13 kz68 figs-rquestion πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου? 1 But to which of the angels has God said at any time … feet”? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “none of them,” for God only said these words to his own Son. If it would be helpful in your language, you could express the idea with a strong negation. See how translated the similar question in [1:5](../01/05.md). Alternate translation: “But God has never said to any of the angels, ‘Sit at my right hand until I make your enemies a footstool for your feet.’” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 1 13 z0me writing-pronouns εἴρηκέν ποτε 1 Here, **he** refers to God the Father. If it would be helpful in your language, you could make what **he** refers to explicit. Alternate translation: “has God ever said” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -HEB 1 13 k8j9 figs-yousingular κάθου…σου…σου 1 Since the words **Sit** and **you** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) +HEB 1 13 k8j9 figs-yousingular κάθου…σου…σου 1 Since the words **Sit** and **your** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 13 s6k7 translate-symaction κάθου ἐκ δεξιῶν μου 1 Sit at my right hand When someone sits at the **right hand** of God, it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea more explicitly. See how you translated the similar words in [1:3](../01/03.md). Alternate translation: “Sit to rule at my right hand” or “Take the place of honor and authority at my right hand” (See: [[rc://en/ta/man/translate/translate-symaction]]) HEB 1 13 ee35 figs-synecdoche ἐκ δεξιῶν μου 1 Here, the phrase**at my right hand** refers to the place next to a person’s **right hand**, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If it would be helpful in your language, you could refer to the “right side.” Make sure that your readers understand that this side indicates that the Son has honor and authority when he sits there. Alternate translation: “at my right side” or “at the honorable place next to me” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) HEB 1 13 ulp5 figs-metaphor ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου 1 until I make your enemies a stool for your feet Here the author of the quotation speaks as if the Son’s **enemies** could become a **footstool** on which he puts his **feet**. In the author’s culture, something that is under **feet** has been conquered and is powerless and shamed, so the point is that God will conquer and shame all the **enemies** of the Son. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “until I make your enemies kneel before you” or “until I conquer and shame your enemies” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 898600bab265a256b2af40acc6d12b9404adf3ee Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 20:56:46 +0000 Subject: [PATCH 017/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 7f3ca1d8a1..a33c39a0d3 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -110,7 +110,7 @@ HEB 1 13 z0me writing-pronouns εἴρηκέν ποτε 1 Here, **he** refers t HEB 1 13 k8j9 figs-yousingular κάθου…σου…σου 1 Since the words **Sit** and **your** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 13 s6k7 translate-symaction κάθου ἐκ δεξιῶν μου 1 Sit at my right hand When someone sits at the **right hand** of God, it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea more explicitly. See how you translated the similar words in [1:3](../01/03.md). Alternate translation: “Sit to rule at my right hand” or “Take the place of honor and authority at my right hand” (See: [[rc://en/ta/man/translate/translate-symaction]]) HEB 1 13 ee35 figs-synecdoche ἐκ δεξιῶν μου 1 Here, the phrase**at my right hand** refers to the place next to a person’s **right hand**, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If it would be helpful in your language, you could refer to the “right side.” Make sure that your readers understand that this side indicates that the Son has honor and authority when he sits there. Alternate translation: “at my right side” or “at the honorable place next to me” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -HEB 1 13 ulp5 figs-metaphor ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου 1 until I make your enemies a stool for your feet Here the author of the quotation speaks as if the Son’s **enemies** could become a **footstool** on which he puts his **feet**. In the author’s culture, something that is under **feet** has been conquered and is powerless and shamed, so the point is that God will conquer and shame all the **enemies** of the Son. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “until I make your enemies kneel before you” or “until I conquer and shame your enemies” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 1 13 ulp5 figs-metaphor ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου 1 until I make your enemies a stool for your feet Here the author of the quotation speaks as if the Son’s **enemies** could become a **footstool** on which he puts his **feet**. In the author’s culture, something that is under **feet** has been conquered and is powerless and shamed, so this means that God will conquer and shame all the **enemies** of the Son. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “until I make your enemies kneel before you” or “until I conquer and shame your enemies” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 14 fk5v figs-rquestion οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα, διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν? 1 Are not all angels spirits … inherit salvation? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “yes, they are.” If it would be helpful in your language, you could express the idea with a strong affirmation. Alternate translation: “What is true is that they are all ministering spirits, being sent for service for the sake of those who are going to inherit salvation.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 1 14 dbg8 writing-pronouns εἰσὶν 1 Here, **they** refers to the “angels” in [1:13](../01/13.md). If it would be helpful in your language, you could refer to the “angels” explicitly. Alternate translation: “Are the angels” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 1 14 ds6z figs-activepassive ἀποστελλόμενα 1 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. The author uses the passive form here to focus on the angels, who are **sent**, rather than the person doing the “sending.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “those whom God sent” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From c8329b9446ec69b69bef7a58e13e9a31ce7007e7 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 21:02:37 +0000 Subject: [PATCH 018/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index a33c39a0d3..ed3013a5fb 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -113,7 +113,7 @@ HEB 1 13 ee35 figs-synecdoche ἐκ δεξιῶν μου 1 Here, the phrase**at HEB 1 13 ulp5 figs-metaphor ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου 1 until I make your enemies a stool for your feet Here the author of the quotation speaks as if the Son’s **enemies** could become a **footstool** on which he puts his **feet**. In the author’s culture, something that is under **feet** has been conquered and is powerless and shamed, so this means that God will conquer and shame all the **enemies** of the Son. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “until I make your enemies kneel before you” or “until I conquer and shame your enemies” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 14 fk5v figs-rquestion οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα, διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν? 1 Are not all angels spirits … inherit salvation? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “yes, they are.” If it would be helpful in your language, you could express the idea with a strong affirmation. Alternate translation: “What is true is that they are all ministering spirits, being sent for service for the sake of those who are going to inherit salvation.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 1 14 dbg8 writing-pronouns εἰσὶν 1 Here, **they** refers to the “angels” in [1:13](../01/13.md). If it would be helpful in your language, you could refer to the “angels” explicitly. Alternate translation: “Are the angels” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -HEB 1 14 ds6z figs-activepassive ἀποστελλόμενα 1 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. The author uses the passive form here to focus on the angels, who are **sent**, rather than the person doing the “sending.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “those whom God sent” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +HEB 1 14 ds6z figs-activepassive ἀποστελλόμενα 1 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. The author uses the passive form here to focus on the angels, who are **sent**, rather focusing on than the person doing the “sending.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “those whom God sent” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 1 14 ivy4 figs-abstractnouns εἰς διακονίαν 1 If your language does not use an abstract noun for the idea behind **service**, you could express the idea by using a verb such as “serve.” Alternate translation: “to serve” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 1 14 v541 figs-metaphor κληρονομεῖν σωτηρίαν 1 for those who will inherit salvation Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive **salvation** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to receive salvation from God” or “to be given salvation by God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 14 fgs4 τοὺς μέλλοντας 1 Alternate translation: “those who are about” or “those who are destined” From fa4e01808e065f00dbedc63c344e06243dc4cba7 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 21:10:22 +0000 Subject: [PATCH 019/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index ed3013a5fb..5efee408fc 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -118,7 +118,7 @@ HEB 1 14 ivy4 figs-abstractnouns εἰς διακονίαν 1 If your language HEB 1 14 v541 figs-metaphor κληρονομεῖν σωτηρίαν 1 for those who will inherit salvation Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive **salvation** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to receive salvation from God” or “to be given salvation by God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 14 fgs4 τοὺς μέλλοντας 1 Alternate translation: “those who are about” or “those who are destined” HEB 1 14 id6k figs-abstractnouns κληρονομεῖν σωτηρίαν 1 If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” In this case, you may need to find another way to express the idea behind **inherit**. Alternate translation: “to be saved as a gift from God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 2 intro s2gd 0 # Hebrews 2 General Notes

## Structure and formatting

2. The Son and the angels (1:5–2:18)
* Exhortation: Listen to the message! (2:1–4)
* Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)

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 in [2:6–8](../02/06.md), [12–13](../02/12.md), which are quotations from the Old Testament.

## Special concepts in this chapter

### Angels

In this chapter, the author continues to speak about angels. In [2:2](../02/02.md), he refers to a tradition that says that God gave the law to Moses through angels. Then, in [2:5–9](../02/05.md), he shows that Jesus, not angels, is the one who rules the “world that is coming.” In fact, Jesus came for the sake of humans, not angels ([2:16](../02/16.md)). Again, the author is not attacking angels. Instead, he uses angels, whom everyone knows are powerful and important, to show how much more important Jesus and the salvation he offers are. Translate “angels” the way you did in the previous chapter. (See: [[rc://en/tw/dict/bible/kt/angel]])

### Jesus as high priest

In [2:17](../02/17.md), the author first refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. The author simply introduces the title “high priest” here, but he will develop the idea later. So, do not include any extra information here, but carefully consider how to translate “high priest” so that it fits with what the author later says about Jesus as a high priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])

## Important Figures of Speech in this Chapter

### Kinship language

Throughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” ([2:10](../02/10.md), [13–14](../02/13.md)), Jesus’ “brothers” ([2:11–12](../02/11.md), [17](../02/17.md)), and each is a “descendant of Abraham” ([2:16](../02/16.md)). As God’s children, they are Jesus’ brothers and part of the family of Abraham, who is Jesus’ ancestor. The idea that believers are part of God’s family is important in Hebrews and the Bible in general, so if possible preserve this language in your translation. Consider using words that refer to adopted family members. (See: [[rc://en/tw/dict/bible/kt/son]], [[rc://en/tw/dict/bible/kt/children]], and [[rc://en/tw/dict/bible/kt/brother]])

## Other Possible Translation Difficulties in this Chapter

### Who is the “man” in the quotation from Psalm 8?

In [2:6–8](../02/06.md), the author quotes from [Psalm 8:4–6](../psa/08/04.md). The Psalm refers to “man” and “son of man.” In the context of the Psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the Psalm quotation to refer to humans in general but then applies what the Psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the Psalm quotation so that they can apply first to humans in general and then to Jesus in particular. +HEB 2 intro s2gd 0 # Hebrews 2 General Notes\n\n## Structure and Formatting\n\n2. The Son and the angels (1:5–2:18)\n * Exhortation: Listen to the message! (2:1–4)\n * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\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 in [2:6–8](../02/06.md), [12–13](../02/12.md), which are quotations from the Old Testament.\n\n## Special concepts in this chapter\n\n### Angels\n\nIn this chapter, the author continues to speak about angels. In [2:2](../02/02.md), he refers to a tradition that says that God gave the law to Moses through angels. Then, in [2:5–9](../02/05.md), he shows that Jesus, not angels, is the one who rules the “world that is coming.” In fact, Jesus came for the sake of humans, not angels ([2:16](../02/16.md)). Again, the author is not attacking angels. Instead, he uses angels, whom everyone knows are powerful and important, to show how much more important Jesus and the salvation he offers are. Translate “angels” the way you did in the previous chapter. (See: [[rc://en/tw/dict/bible/kt/angel]])\n\n### Jesus as high priest\n\nIn [2:17](../02/17.md), the author first refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. The author simply introduces the title “high priest” here, but he will develop the idea later. So, do not include any extra information here, but carefully consider how to translate “high priest” so that it fits with what the author later says about Jesus as a high priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### Kinship language\n\nThroughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” ([2:10](../02/10.md), [13–14](../02/13.md)), Jesus’ “brothers” ([2:11–12](../02/11.md), [17](../02/17.md)), and each is a “descendant of Abraham” ([2:16](../02/16.md)). As God’s children, they are Jesus’ brothers and part of the family of Abraham, who is Jesus’ ancestor. The idea that believers are part of God’s family is important in Hebrews and the Bible in general, so if possible preserve this language in your translation. Consider using words that refer to adopted family members. (See: [[rc://en/tw/dict/bible/kt/son]], [[rc://en/tw/dict/bible/kt/children]], and [[rc://en/tw/dict/bible/kt/brother]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who is the “man” in the quotation from Psalm 8?\n\nIn [2:6–8](../02/06.md), the author quotes from [Psalm 8:4–6](../psa/08/04.md). The Psalm refers to “man” and “son of man.” In the context of the Psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the Psalm quotation to refer to humans in general but then applies what the Psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the Psalm quotation so that they can apply first to humans in general and then to Jesus in particular. HEB 2 1 x7px grammar-connect-logic-result διὰ τοῦτο 1 Connecting Statement: Here the author introduces a result or implication from what he said about the Son and the angels in [1:1–14](../01/01.md). Because God now speaks through his Son, who is greater than the angels, the audience needs to **give attention**. If it would be helpful in your language, you could use a word or phrase that draws an inference from the previous chapter. Alternate translation: “Because God is speaking through his Son” or “Because of all that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 1 ooqp δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Alternate translation: “it is most important for us to give attention” or “we must above all give attention” HEB 2 1 ol8m figs-infostructure δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Here, the phrase **far more** could modify (1) **necessary**. See the ULT. (2) **give attention**. Alternate translation: “it is necessary for us to give far more attention” (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -898,7 +898,7 @@ HEB 7 28 yez2 figs-metonymy ὁ λόγος…τῆς ὁρκωμοσίας 1 the HEB 7 28 msa4 guidelines-sonofgodprinciples Υἱόν 1 Son The word **Son** is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 7 28 r5lc εἰς τὸν αἰῶνα τετελειωμένον 1 who has been made perfect Here, the phrase **having been made perfect forever** could refer to: (1) who the **Son** is. Alternate translation: “who has been made perfect forever” (2) something that happened before the **Son** became a high priest. Alternate translation: “after he was made perfect forever” HEB 7 28 fkl3 figs-activepassive τετελειωμένον 1 who has been made perfect 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. The author uses the passive form here to focus on the one who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -HEB 8 intro ks94 0 # Hebrews 8 General Notes

## Structure and Formatting

5. The Son as high priest (5:1–10:18)
* Teaching: The ministry of the Son (8:1–6)
* Teaching: The new covenant (8:7–13)

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 in [8:8–12](../08/08.md), which are words from the Old Testament.

## Special Concepts in this Chapter

### New covenant

In [8:6–13](../08/06.md), the author refers to a “second,” “better,” or “new” covenant. All these phrases refer to the same covenant, the one that God promised in the words that the author quotes from [Jeremiah 31:31–34](../jer/31/31.md). This new covenant is “mediated” through Jesus the Son ([8:6](../08/06.md)), and when God initiates this covenant, the “first covenant” (the one God made with the Israelites through Moses) becomes “old” or “obsolete” ([8:13](../08/13.md)). In your translation, use words or phrases that refer to an agreement or formal contract between people or groups. (See: [[rc://en/tw/dict/bible/kt/covenant]])

### The heavenly sanctuary

In [8:1–2](../08/01.md), the author refers to how Jesus has sat down at the right side of God’s throne and is a “servant of the holy place and the true tabernacle.” Most likely, the author considers the throne where Jesus sat down to be inside this heavenly sanctuary. Scholars debate whether “holy place” and “true tabernacle” are two different names for the same thing or whether the “holy place” is the most sacred area inside the “true tabernacle.” Either way, these names refer to the sanctuary in heaven where Jesus acts as a high priest. You should refer to the heavenly sanctuary with the same words that you use to refer to the earthly sanctuary. (See: [[rc://en/tw/dict/bible/kt/tabernacle]] and [[rc://en/tw/dict/bible/kt/holy]])

## Important Figures of Speech in this Chapter

### The “house” of Israel or Judah

In [8:8](../08/08.md), [10](../08/10.md), the quotation refers to the “house” of Israel or of Judah. In this context, “house” refers figuratively to groups of people who are connected because they are all descended from the same person or because they are all ruled by the same leader. In this case, both are true: the “house” refers to the people who are descended from Abraham and are ruled by a king. In [10](../08/10.md), the “house of Israel” refers to all the Israelites. In [8:8](../08/08.md), the “house of Israel” and the “house of Judah” refer to the two different kingdoms that the original kingdom of Israel split into. In both cases, the quotation is referring to all the Israelites. Consider using a natural way to refer to a group of people who go together. (See: [[rc://en/tw/dict/bible/other/house]])

## Other Possible Translation Difficulties in this Chapter

### Was Jesus a priest when he lived and died on earth?

In [8:4](../08/04.md), the author argues that Jesus would not be a priest if he were on earth. His basis for this claim seems to be that God has already appointed priests to offer sacrifices on earth. Scholars frequently debate whether the author of Hebrews claims that Jesus served as a priest when he obeyed during his earthly life and when he died on the cross, or whether he only served as a priest after he came back to life and ascended to heaven. Either way, the author’s point in this verse is that Jesus would not be a priest if he were on earth right now. See the notes on this verse for ways to translate the contrary-to-fact condition.

### What is the “fault” in the first covenant?

In [8:7](../08/07.md), the author implies that the “first covenant” was not “faultless.” However, in [8:8](../08/08.md), he claims that God finds “fault” with “them,” that is, the Israelites who received that covenant. Most likely, the the “fault” in the first covenant was that it did not enable the Israelites to keep the covenant, and so they failed. This contrasts with the “new covenant,” in which God will put his laws in the minds and hearts of his people. Since the people are the “fault” in the new covenant, there is no need to harmonize these two verses. +HEB 8 intro ks94 0 # Hebrews 8 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: The ministry of the Son (8:1–6)\n * Teaching: The new covenant (8:7–13)\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 in [8:8–12](../08/08.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### New covenant\n\nIn [8:6–13](../08/06.md), the author refers to a “second,” “better,” or “new” covenant. All these phrases refer to the same covenant, the one that God promised in the words that the author quotes from [Jeremiah 31:31–34](../jer/31/31.md). This new covenant is “mediated” through Jesus the Son ([8:6](../08/06.md)), and when God initiates this covenant, the “first covenant” (the one God made with the Israelites through Moses) becomes “old” or “obsolete” ([8:13](../08/13.md)). In your translation, use words or phrases that refer to an agreement or formal contract between people or groups. (See: [[rc://en/tw/dict/bible/kt/covenant]])\n\n### The heavenly sanctuary\n\nIn [8:1–2](../08/01.md), the author refers to how Jesus has sat down at the right side of God’s throne and is a “servant of the holy place and the true tabernacle.” Most likely, the author considers the throne where Jesus sat down to be inside this heavenly sanctuary. Scholars debate whether “holy place” and “true tabernacle” are two different names for the same thing or whether the “holy place” is the most sacred area inside the “true tabernacle.” Either way, these names refer to the sanctuary in heaven where Jesus acts as a high priest. You should refer to the heavenly sanctuary with the same words that you use to refer to the earthly sanctuary. (See: [[rc://en/tw/dict/bible/kt/tabernacle]] and [[rc://en/tw/dict/bible/kt/holy]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” of Israel or Judah\n\nIn [8:8](../08/08.md), [10](../08/10.md), the quotation refers to the “house” of Israel or of Judah. In this context, “house” refers figuratively to groups of people who are connected because they are all descended from the same person or because they are all ruled by the same leader. In this case, both are true: the “house” refers to the people who are descended from Abraham and are ruled by a king. In [10](../08/10.md), the “house of Israel” refers to all the Israelites. In [8:8](../08/08.md), the “house of Israel” and the “house of Judah” refer to the two different kingdoms that the original kingdom of Israel split into. In both cases, the quotation is referring to all the Israelites. Consider using a natural way to refer to a group of people who go together. (See: [[rc://en/tw/dict/bible/other/house]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Was Jesus a priest when he lived and died on earth?\n\nIn [8:4](../08/04.md), the author argues that Jesus would not be a priest if he were on earth. His basis for this claim seems to be that God has already appointed priests to offer sacrifices on earth. Scholars frequently debate whether the author of Hebrews claims that Jesus served as a priest when he obeyed during his earthly life and when he died on the cross, or whether he only served as a priest after he came back to life and ascended to heaven. Either way, the author’s point in this verse is that Jesus would not be a priest if he were on earth right now. See the notes on this verse for ways to translate the contrary-to-fact condition.\n\n### What is the “fault” in the first covenant?\n\nIn [8:7](../08/07.md), the author implies that the “first covenant” was not “faultless.” However, in [8:8](../08/08.md), he claims that God finds “fault” with “them,” that is, the Israelites who received that covenant. Most likely, the the “fault” in the first covenant was that it did not enable the Israelites to keep the covenant, and so they failed. This contrasts with the “new covenant,” in which God will put his laws in the minds and hearts of his people. Since the people are the “fault” in the new covenant, there is no need to harmonize these two verses. HEB 8 1 tw7l grammar-connect-words-phrases δὲ 1 Now Here, the word **Now** introduces a new section in the author’s argument. If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave **Now** untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 8 1 nb8q translate-unknown κεφάλαιον…ἐπὶ τοῖς λεγομένοις 1 Connecting Statement: Here, the word **point** refers to the main or most significant idea in a speech or argument. The author could be referring to the most significant idea in: (1) everything he is writing, including what follows. Alternate translation: “the most significant thing in what is being said is this” (2) what he has already said, not including what follows. Alternate translation: “the most significant thing in what has been said is this” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 8 1 noty figs-activepassive τοῖς λεγομένοις 1 Connecting Statement: 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. The author uses the passive form here to focus on what is **being said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “the things that I have said is this” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From e92a0ec3252424861b879bc2fe0b72197c52d468 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 21:14:58 +0000 Subject: [PATCH 020/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 5efee408fc..46ddc688a3 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -118,7 +118,7 @@ HEB 1 14 ivy4 figs-abstractnouns εἰς διακονίαν 1 If your language HEB 1 14 v541 figs-metaphor κληρονομεῖν σωτηρίαν 1 for those who will inherit salvation Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive **salvation** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to receive salvation from God” or “to be given salvation by God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 14 fgs4 τοὺς μέλλοντας 1 Alternate translation: “those who are about” or “those who are destined” HEB 1 14 id6k figs-abstractnouns κληρονομεῖν σωτηρίαν 1 If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” In this case, you may need to find another way to express the idea behind **inherit**. Alternate translation: “to be saved as a gift from God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 2 intro s2gd 0 # Hebrews 2 General Notes\n\n## Structure and Formatting\n\n2. The Son and the angels (1:5–2:18)\n * Exhortation: Listen to the message! (2:1–4)\n * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\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 in [2:6–8](../02/06.md), [12–13](../02/12.md), which are quotations from the Old Testament.\n\n## Special concepts in this chapter\n\n### Angels\n\nIn this chapter, the author continues to speak about angels. In [2:2](../02/02.md), he refers to a tradition that says that God gave the law to Moses through angels. Then, in [2:5–9](../02/05.md), he shows that Jesus, not angels, is the one who rules the “world that is coming.” In fact, Jesus came for the sake of humans, not angels ([2:16](../02/16.md)). Again, the author is not attacking angels. Instead, he uses angels, whom everyone knows are powerful and important, to show how much more important Jesus and the salvation he offers are. Translate “angels” the way you did in the previous chapter. (See: [[rc://en/tw/dict/bible/kt/angel]])\n\n### Jesus as high priest\n\nIn [2:17](../02/17.md), the author first refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. The author simply introduces the title “high priest” here, but he will develop the idea later. So, do not include any extra information here, but carefully consider how to translate “high priest” so that it fits with what the author later says about Jesus as a high priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### Kinship language\n\nThroughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” ([2:10](../02/10.md), [13–14](../02/13.md)), Jesus’ “brothers” ([2:11–12](../02/11.md), [17](../02/17.md)), and each is a “descendant of Abraham” ([2:16](../02/16.md)). As God’s children, they are Jesus’ brothers and part of the family of Abraham, who is Jesus’ ancestor. The idea that believers are part of God’s family is important in Hebrews and the Bible in general, so if possible preserve this language in your translation. Consider using words that refer to adopted family members. (See: [[rc://en/tw/dict/bible/kt/son]], [[rc://en/tw/dict/bible/kt/children]], and [[rc://en/tw/dict/bible/kt/brother]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who is the “man” in the quotation from Psalm 8?\n\nIn [2:6–8](../02/06.md), the author quotes from [Psalm 8:4–6](../psa/08/04.md). The Psalm refers to “man” and “son of man.” In the context of the Psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the Psalm quotation to refer to humans in general but then applies what the Psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the Psalm quotation so that they can apply first to humans in general and then to Jesus in particular. +HEB 2 intro s2gd 0 # Hebrews 2 General Notes\n\n## Structure and Formatting\n\n2. The Son and the angels (1:5–2:18)\n * Exhortation: Listen to the message! (2:1–4)\n * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\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 in [2:6–8](../02/06.md), [12–13](../02/12.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Angels\n\nIn this chapter, the author continues to speak about angels. In [2:2](../02/02.md), he refers to a tradition that says that God gave the law to Moses through angels. Then, in [2:5–9](../02/05.md), he shows that Jesus, not angels, is the one who rules the “world that is coming.” In fact, Jesus came for the sake of humans, not for angels ([2:16](../02/16.md)). Again, the author is not attacking angels. Instead, he uses angels, whom everyone knows are powerful and important, to show how much more important are Jesus and the salvation he offers. Translate “angels” the way you did in the previous chapter. (See: [[rc://en/tw/dict/bible/kt/angel]])\n\n### Jesus as high priest\n\nIn [2:17](../02/17.md), the author first refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. The author simply introduces the title “high priest” here, but he will develop the idea later. So, do not include any extra information here, but carefully consider how to translate “high priest” so that it fits with what the author later says about Jesus as a high priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### Kinship language\n\nThroughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” ([2:10](../02/10.md), [13–14](../02/13.md)), Jesus’ “brothers” ([2:11–12](../02/11.md), [17](../02/17.md)), and each is a “descendant of Abraham” ([2:16](../02/16.md)). As God’s children, they are Jesus’ brothers and part of the family of Abraham, who is Jesus’ ancestor. The idea that believers are part of God’s family is important in Hebrews and in the Bible in general, so, if possible, preserve this language in your translation. Consider using words that refer to adopted family members. (See: [[rc://en/tw/dict/bible/kt/son]], [[rc://en/tw/dict/bible/kt/children]], and [[rc://en/tw/dict/bible/kt/brother]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who is the “man” in the quotation from Psalm 8?\n\nIn [2:6–8](../02/06.md), the author quotes from [Psalm 8:4–6](../psa/08/04.md). The Psalm refers to “man” and “son of man.” In the context of the Psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the Psalm quotation to refer to humans in general but then applies what the Psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the Psalm quotation so that they can apply first to humans in general and then to Jesus in particular. HEB 2 1 x7px grammar-connect-logic-result διὰ τοῦτο 1 Connecting Statement: Here the author introduces a result or implication from what he said about the Son and the angels in [1:1–14](../01/01.md). Because God now speaks through his Son, who is greater than the angels, the audience needs to **give attention**. If it would be helpful in your language, you could use a word or phrase that draws an inference from the previous chapter. Alternate translation: “Because God is speaking through his Son” or “Because of all that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 1 ooqp δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Alternate translation: “it is most important for us to give attention” or “we must above all give attention” HEB 2 1 ol8m figs-infostructure δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Here, the phrase **far more** could modify (1) **necessary**. See the ULT. (2) **give attention**. Alternate translation: “it is necessary for us to give far more attention” (See: [[rc://en/ta/man/translate/figs-infostructure]]) From a20c6526ea84277c0a090c698ac8cc93adaeb0dc Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 21:52:53 +0000 Subject: [PATCH 021/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 46ddc688a3..b3c9770b77 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -122,7 +122,7 @@ HEB 2 intro s2gd 0 # Hebrews 2 General Notes\n\n## Structure and Formatting\n HEB 2 1 x7px grammar-connect-logic-result διὰ τοῦτο 1 Connecting Statement: Here the author introduces a result or implication from what he said about the Son and the angels in [1:1–14](../01/01.md). Because God now speaks through his Son, who is greater than the angels, the audience needs to **give attention**. If it would be helpful in your language, you could use a word or phrase that draws an inference from the previous chapter. Alternate translation: “Because God is speaking through his Son” or “Because of all that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 1 ooqp δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Alternate translation: “it is most important for us to give attention” or “we must above all give attention” HEB 2 1 ol8m figs-infostructure δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Here, the phrase **far more** could modify (1) **necessary**. See the ULT. (2) **give attention**. Alternate translation: “it is necessary for us to give far more attention” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -HEB 2 1 a2af δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Here the author does not specify what he is comparing **far more** with. He could be: (1) using the comparative **far more** to emphasize how important it is to **give attention**. In this case, he is not making a comparison at all. Alternate translation: “it is most necessary for us to give attention” (2) comparing how they should **give attention** with how those who receive messages from angels **give attention**. Alternate translation: “it is far more necessary for us than for those who hear angels to give attention” (3) comparing how they should **give attention** with how they are currently giving **attention**. Alternate translation: “it necessary for us to give far more attention that we have been” +HEB 2 1 a2af δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Here the author does not specify what he is comparing **far more** with. He could be: (1) using the comparative **far more** to emphasize how important it is to **give attention**. In this case, he is not making a comparison at all. Alternate translation: “it is most necessary for us to give attention” (2) comparing how they should **give attention** with how those who receive messages from angels **give attention**. Alternate translation: “it is far more necessary for us than for those who hear angels to give attention” (3) comparing how they should **give attention** with how they are currently giving **attention**. Alternate translation: “it is necessary for us to give far more attention that we have been giving” HEB 2 1 wzt9 figs-abstractnouns προσέχειν 1 If your language does not use an abstract noun for the idea behind **attention**, you could express the idea by using a verb such as “attend” or “focus.” Alternate translation: “to attend” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 1 e724 figs-activepassive τοῖς ἀκουσθεῖσιν 1 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. The author uses the passive form here to focus on what is **heard** rather than focusing on the person doing the “hearing.” If you must state who did the action, the author implies that “we” did it. Alternate translation: “to the things that we heard” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 1 ayd1 figs-metaphor μήποτε παραρυῶμεν 1 so that we do not drift away from it Here the author speaks as if the audience were boats that could **drift away** from where they were moored. In this metaphor, the place where the boats are moored is the good news about Jesus, and “drifting away” from this place refers to slowly failing to believe this good news. The author uses this metaphor to encourage the audience to remain “moored” to the good news by continuing to focus on it and firmly believe it. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “so that we might not slide from them” or “so that we might not slowly fail to believe” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 3587d2630517e7b5bbca9d04d7d0a30c6198087d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 22:04:33 +0000 Subject: [PATCH 022/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index b3c9770b77..8d600a0747 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -134,7 +134,7 @@ HEB 2 2 u52i figs-abstractnouns πᾶσα παράβασις καὶ παρακ HEB 2 2 y2y7 figs-doublet παράβασις καὶ παρακοὴ 1 trespass and disobedience Here, the words **transgression** and **disobedience** mean almost the same thing. The word **transgression** refers to when someone breaks a law or command that they know about. The word **disobedience** refers to when someone hears a law or command and ignores it. The author uses both words to emphasize that any kind of law-breaking was punished. If you do not have words that represent these two ideas, and if the repetition would be confusing, you could express the idea with a single word or phrase. Alternate translation: “misdeed” or “case of law-breaking” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 2 2 qyo8 figs-abstractnouns ἔλαβεν ἔνδικον μισθαποδοσίαν 1 If your language does not use an abstract noun for the idea behind **penalty**, you could express the idea by using a verb such as “punish” or “penalize.” Alternate translation: “was justly penalized” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 3 fv4q figs-rquestion πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας? 1 how then can we escape if we ignore so great a salvation? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “we will not.” If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “we will definitely not escape, having neglected so great a salvation.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -HEB 2 3 mrsy figs-explicit ἡμεῖς ἐκφευξόμεθα 1 Here the author implies that **we** will not **escape** what those under the law experienced when they broke that law: a “just penalty” ([2:2](../02/02.md)). So, he does not include what **we escape** because he stated it in the last verse. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “will we escape the penalty” or “will we escape just punishment” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 2 3 mrsy figs-explicit ἡμεῖς ἐκφευξόμεθα 1 Here the author implies that **we** will not **escape** what those under the law experienced when they broke that law, a “just penalty” ([2:2](../02/02.md)). So, he does not include what **we escape** because he stated it in the last verse. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “will we escape the penalty” or “will we escape just punishment” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 3 vond grammar-connect-condition-hypothetical ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας 1 Here, the phrase **having neglected** introduces a hypothetical possibility. The author is not claiming that he or his audience have **neglected** or will “neglect” the **salvation**. Instead, he is asking the question about what we would happen if he or his audience did “neglect” the **salvation**. If it would be helpful in your language, you could use a form that introduces a possibility. Alternate translation: “will we escape if we neglect so great a salvation” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) HEB 2 3 i2zv translate-unknown ἀμελήσαντες 1 ignore Here, the word **neglected** refers to ignoring or failing to pay attention to something. If it would be helpful in your language, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “pay no attention to” or “consider unimportant” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 3 gm6v figs-abstractnouns τηλικαύτης…σωτηρίας? ἥτις 1 This is salvation that was first announced by the Lord and confirmed to us by those who heard it If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” Alternate translation: “the amazing way in which God saves us? This way in which God saves us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 1609efac7da50a32cc3f1a7c83daf20c0afe8f50 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 22:10:28 +0000 Subject: [PATCH 023/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 8d600a0747..86cb407099 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -136,7 +136,7 @@ HEB 2 2 qyo8 figs-abstractnouns ἔλαβεν ἔνδικον μισθαποδο HEB 2 3 fv4q figs-rquestion πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας? 1 how then can we escape if we ignore so great a salvation? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “we will not.” If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “we will definitely not escape, having neglected so great a salvation.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 2 3 mrsy figs-explicit ἡμεῖς ἐκφευξόμεθα 1 Here the author implies that **we** will not **escape** what those under the law experienced when they broke that law, a “just penalty” ([2:2](../02/02.md)). So, he does not include what **we escape** because he stated it in the last verse. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “will we escape the penalty” or “will we escape just punishment” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 3 vond grammar-connect-condition-hypothetical ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας 1 Here, the phrase **having neglected** introduces a hypothetical possibility. The author is not claiming that he or his audience have **neglected** or will “neglect” the **salvation**. Instead, he is asking the question about what we would happen if he or his audience did “neglect” the **salvation**. If it would be helpful in your language, you could use a form that introduces a possibility. Alternate translation: “will we escape if we neglect so great a salvation” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -HEB 2 3 i2zv translate-unknown ἀμελήσαντες 1 ignore Here, the word **neglected** refers to ignoring or failing to pay attention to something. If it would be helpful in your language, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “pay no attention to” or “consider unimportant” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 2 3 i2zv translate-unknown ἀμελήσαντες 1 ignore Here, the word **neglected** refers to ignoring or failing to pay attention to something. If it would be helpful in your language, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “paying no attention to” or “considering unimportant” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 3 gm6v figs-abstractnouns τηλικαύτης…σωτηρίας? ἥτις 1 This is salvation that was first announced by the Lord and confirmed to us by those who heard it If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” Alternate translation: “the amazing way in which God saves us? This way in which God saves us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 3 dmsh figs-metonymy τηλικαύτης…σωτηρίας? ἥτις 1 Here, the word **salvation** refers to the “message” about **salvation**. The author makes this clear in the second half of the verse, when he refers to how the **salvation** is **spoken**. If it would be helpful in your language, you could express the idea by referring to a “message” or “proclamation” about **salvation**. Alternate translation: “the proclamation about so great a salvation? Which proclamation about salvation” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 2 3 dyn1 figs-activepassive ἀρχὴν λαβοῦσα, λαλεῖσθαι διὰ τοῦ Κυρίου 1 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. The author uses the passive form here to focus on what was **chosen** and **spoken** rather than focusing on the person doing the “choosing” and “speaking.” If you must state who did the action, the author implies that “God” did the “choosing” and **the Lord** did the “speaking.” Alternate translation: “God having chosen the Lord to speak it first” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From 710f98e49d21886ec67cfa157a6eedf11fc97bdb Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 22:17:23 +0000 Subject: [PATCH 024/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 86cb407099..8b2bac7896 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -143,7 +143,7 @@ HEB 2 3 dyn1 figs-activepassive ἀρχὴν λαβοῦσα, λαλεῖσθα HEB 2 3 le2l figs-idiom ἀρχὴν λαβοῦσα, λαλεῖσθαι 1 Here, the phrase **first having been chosen** identifies that something was the **first** or began some process. If it would be helpful in your language, you could use a word or phrase that identifies that something begins a process or was the **first**. Alternate translation: “first spoken” or “which had its beginning when it was spoken” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 2 3 fpvx figs-activepassive ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη 1 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. The author uses the passive form here to focus on what was **confirmed** rather than focusing on the people doing the “confirming.” Alternate translation: “those who heard confirmed to us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 4 k4j9 figs-abstractnouns σημείοις…καὶ τέρασιν, καὶ ποικίλαις δυνάμεσιν, καὶ Πνεύματος Ἁγίου μερισμοῖς 1 If your language does not use abstract nouns for the ideas behind **signs**, **wonders**, **miracles**, and **distributions**, you could express the ideas by using verbal phrases. Alternate translation: “by enabling people to do amazing and wonderful things, to act powerfully in various ways, and to be empowered by the Holy Spirit” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 2 4 li2n figs-doublet σημείοις…καὶ τέρασιν, καὶ ποικίλαις δυνάμεσιν 1 Here the author uses three similar words to describe supernatural acts that God empowers his people to do. The word **signs** emphasizes that these acts reveal something, the word **wonders** emphasizes that these acts are amazing or unusual, and the word **miracles** emphasizes that these acts are powerful. The author uses these three words to show that God uses lots of things to “testify” to the truth of the message about salvation. If your language does not have different words that emphasize these three aspects of the supernatural acts, you could combine two or all three of these words into one word or phrase and emphasize the variety of testimony in another way. Alternate translation: “by many and various miracles” or “by many signs and various miracles” (See: [[rc://en/ta/man/translate/figs-doublet]]) +HEB 2 4 li2n figs-doublet σημείοις…καὶ τέρασιν, καὶ ποικίλαις δυνάμεσιν 1 Here the author uses three similar words to describe supernatural acts that God empowers his people to do. The word **signs** emphasizes that these acts reveal something; the word **wonders** emphasizes that these acts are amazing or unusual; the word **miracles** emphasizes that these acts are powerful. The author uses these three words to show that God uses lots of things to “testify” to the truth of the message about salvation. If your language does not have different words that emphasize these three aspects of the supernatural acts, you could combine two or all three of these words into one word or phrase and emphasize the variety of testimonies in another way. Alternate translation: “by many and various miracles” or “by many signs and various miracles” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 2 4 ix3o translate-unknown Πνεύματος Ἁγίου μερισμοῖς 1 Here, the word **distributions** refers to specific ways in which the **Holy Spirit** empowers people. Sometimes these specific ways are referred to as “gifts.” If it would be helpful in your language, you could use a word or phrase that refers to how people receive specific “gifts” or “empowerings” from the **Holy Spirit**. Alternate translation: “gifts from the Holy Spirit” or “specific empowerings of the Holy Spirit” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 4 m2p8 figs-abstractnouns κατὰ τὴν αὐτοῦ θέλησιν 1 according to his will If your language does not use an abstract noun for the idea behind **will**, you could express the idea by using a verb such as “want” or “chose.” Alternate translation: “in just the way he wanted to do it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 4 jsav writing-pronouns αὐτοῦ 1 Here, the word **his** could refer to: (1) **God**. Alternate translation: “God’s” (2) **the Holy Spirit**. Alternate translation: “the Spirit’s” or “his own” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From c7e9d711b22f29f8694764d2de2de00671c1a60a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 22:31:55 +0000 Subject: [PATCH 025/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 8b2bac7896..3d79da2133 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -160,7 +160,7 @@ HEB 2 6 wkd9 figs-idiom υἱὸς ἀνθρώπου 1 Or a son of man, that you HEB 2 6 e47v figs-ellipsis υἱὸς ἀνθρώπου 1 Or a son of man Here, the author does not include “what is” because he used these words in the first part of the sentence. If it would be helpful in your language, you could include these words here. Alternate translation: “what is a son of man” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 2 7 pig3 figs-quotations ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους; δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 If you do not use this form in your language, you could translate these clauses as indirect quotes instead of as direct quotes. Make sure that your translation fits with how you expressed the first part of the quote in the previous verse. Alternate translation: “You have made him a little lower than the angels; you have crowned him with glory and honor” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 2 7 yb4f figs-yousingular ἠλάττωσας αὐτὸν, βραχύ τι …ἐστεφάνωσας 1 Since the author of the quotation is speaking to God, the word **you** in this verse is singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) -HEB 2 7 q9rb figs-gendernotations αὐτὸν…αὐτόν 1 Just as in [2:6](../02/06.md), the word **him** could primarily refer to: (1) humans in general. Alternate translation: “him or her … him or her” (2) Jesus. Alternate translation: “Him … Him” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +HEB 2 7 q9rb figs-gendernotations αὐτὸν…αὐτόν 1 Just as in [2:6](../02/06.md), the word **him** could primarily refer to: (1) humans in general. Alternate translation: “him or her … him or her” (2) Jesus. Alternate translation: “him … him” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 7 ka5a figs-metaphor ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους 1 a little lower than the angels Here the quotation refers to how humans are **lower than {the} angels**. While he may have believed that this was true in terms of spatial placement, since **angels** live in heaven “above” and humans live on earth “below,” the point is primarily about status and power. Being **lower** means that humans have less status and power than angels. If it would be helpful in your language, you could use a comparable idiom or a phrase that describes how humans have less status and power than **angels**. Alternate translation: “You have given him a little less status than the angels” or “You have made him a little less important than the angels” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 7 s6dd figs-idiom βραχύ τι 1 Here, the phrase **a little** could refer primarily to place or to time. The author eventually applies the phrase to how Jesus was lower than the angels for **a little** time (see [2:9](../02/09.md)). However, the quotation itself suggests that humans have a place that is **a little** lower. If that is true, then the author later uses **a little** to refer to time in a play on words. You could express **a little** so that it refers to: (1) place. Alternate translation: “a little bit” (2) time. Alternate translation: “for a little while” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 2 7 s85x figs-metaphor δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 you crowned him with glory and honor Here the quotation refers to the **glory** and **honor** that God gave to humans as if they were together a crown placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “you gave him great glory and honor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 09de93d4951086242e6e1e7cdfcfe84c81a981e2 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 22:48:56 +0000 Subject: [PATCH 026/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 3d79da2133..24036b5ece 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -163,7 +163,7 @@ HEB 2 7 yb4f figs-yousingular ἠλάττωσας αὐτὸν, βραχύ τι HEB 2 7 q9rb figs-gendernotations αὐτὸν…αὐτόν 1 Just as in [2:6](../02/06.md), the word **him** could primarily refer to: (1) humans in general. Alternate translation: “him or her … him or her” (2) Jesus. Alternate translation: “him … him” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 7 ka5a figs-metaphor ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους 1 a little lower than the angels Here the quotation refers to how humans are **lower than {the} angels**. While he may have believed that this was true in terms of spatial placement, since **angels** live in heaven “above” and humans live on earth “below,” the point is primarily about status and power. Being **lower** means that humans have less status and power than angels. If it would be helpful in your language, you could use a comparable idiom or a phrase that describes how humans have less status and power than **angels**. Alternate translation: “You have given him a little less status than the angels” or “You have made him a little less important than the angels” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 7 s6dd figs-idiom βραχύ τι 1 Here, the phrase **a little** could refer primarily to place or to time. The author eventually applies the phrase to how Jesus was lower than the angels for **a little** time (see [2:9](../02/09.md)). However, the quotation itself suggests that humans have a place that is **a little** lower. If that is true, then the author later uses **a little** to refer to time in a play on words. You could express **a little** so that it refers to: (1) place. Alternate translation: “a little bit” (2) time. Alternate translation: “for a little while” (See: [[rc://en/ta/man/translate/figs-idiom]]) -HEB 2 7 s85x figs-metaphor δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 you crowned him with glory and honor Here the quotation refers to the **glory** and **honor** that God gave to humans as if they were together a crown placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “you gave him great glory and honor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 2 7 s85x figs-metaphor δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 you crowned him with glory and honor Here the quotation refers to the **glory** and **honor** that God gave to humans as if the two words were together a crown placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “you gave him great glory and honor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 7 tjn6 figs-abstractnouns δόξῃ καὶ τιμῇ 1 made man … crowned him If your language does not use abstract nouns for the ideas behind **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 7 z8ub figs-doublet δόξῃ καὶ τιμῇ 1 Here, the words **glory** and **honor** mean almost the same thing. The quotation uses both words to emphasize how much **glory and honor** God gave to humans. If you do not have two words that express this particular meaning, and if the repetition would be confusing, you could use one word or phrase here. Alternate translation: “with glory” or “with glorious honor”(See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 2 7 nee4 translate-textvariants τιμῇ 1 After the word **honor**, many ancient manuscripts add the clause “and you have put him over the works of your hands.” This clause is in the Psalm that the author quotes from (see [Psalm 8:6](../../psa/08/06.md)). However, most likely the author did not include this clause because it was not important to the point he is making. Later, scribes probably added the clause because they knew that it was in the Psalm. If possible, do not include the clause here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) From 44ba428e43a0f84ce5204cdf9ab2f4d173a4e436 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 10 Nov 2022 23:52:39 +0000 Subject: [PATCH 027/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 24036b5ece..2f439db9f0 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -170,7 +170,7 @@ HEB 2 7 nee4 translate-textvariants τιμῇ 1 After the word **honor**, many HEB 2 8 o9o7 figs-quotations πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. 1 If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous two verses as an indirect quote as well. Alternate translation: “You have subjected all things under his feet.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 2 8 yn89 figs-yousingular ὑπέταξας 1 Since the author of the quotation is speaking to God, here the word **you** is singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 2 8 k5j2 figs-metaphor πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ 1 You put everything in subjection under his feet Here the author of the quotation speaks as if **all {things}** could be under the **feet** of humans. In the author’s culture, something that is under feet has been conquered and is controlled by the person whose feet it is under. The point is that **all {things}** are conquered and controlled by humans. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “You made him control all things” or “You gave him authority over all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 2 8 ac9f figs-gendernotations αὐτοῦ…αὐτῷ…αὐτῷ 1 his feet … to him Just as in [2:6–7](../02/06.md), the words **his** and **him** could primarily refer to: (1) humans in general. Alternate translation: “his or her … to him or her … to him or her” (2) Jesus. Alternate translation: “His … to Him … to Him” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +HEB 2 8 ac9f figs-gendernotations αὐτοῦ…αὐτῷ…αὐτῷ 1 his feet … to him Just as in [2:6–7](../02/06.md), the words **his** and **him** could primarily refer to: (1) humans in general. Alternate translation: “his or her … to him or her … to him or her” (2) Jesus. Alternate translation: “his … to him … to him” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 8 sq9i writing-quotations ἐν τῷ γὰρ ὑποτάξαι τὰ πάντα 1 Here, the phrase **For in** introduces a restatement of part of the quote. The author restates this portion of the quote (**subjecting all the things**) so that he can comment on it. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “By using the phrase ‘subjecting all the things’” or “For with the words ‘subjecting all the things’” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 2 8 nwci writing-pronouns ἀφῆκεν 1 Here, the word **he** refers to God. If it would be helpful in your language, you could make what **he** refers to explicit. Alternate translation: “God left” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 8 rf44 figs-doublenegatives οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον 1 He did not leave anything not subjected to him Here, the phrase **nothing not** means that there are no exceptions to how all things will be **subjected** to **him**. If it would be helpful in your language, you could use a form that only includes one negative. Alternate translation: “he did not omit anything that could be subjected to him” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) From 5e7223e8f3af0ad711c979430e117ce42f15c88d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 00:08:09 +0000 Subject: [PATCH 028/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 2f439db9f0..fd2f0402cf 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -163,7 +163,7 @@ HEB 2 7 yb4f figs-yousingular ἠλάττωσας αὐτὸν, βραχύ τι HEB 2 7 q9rb figs-gendernotations αὐτὸν…αὐτόν 1 Just as in [2:6](../02/06.md), the word **him** could primarily refer to: (1) humans in general. Alternate translation: “him or her … him or her” (2) Jesus. Alternate translation: “him … him” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 7 ka5a figs-metaphor ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους 1 a little lower than the angels Here the quotation refers to how humans are **lower than {the} angels**. While he may have believed that this was true in terms of spatial placement, since **angels** live in heaven “above” and humans live on earth “below,” the point is primarily about status and power. Being **lower** means that humans have less status and power than angels. If it would be helpful in your language, you could use a comparable idiom or a phrase that describes how humans have less status and power than **angels**. Alternate translation: “You have given him a little less status than the angels” or “You have made him a little less important than the angels” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 7 s6dd figs-idiom βραχύ τι 1 Here, the phrase **a little** could refer primarily to place or to time. The author eventually applies the phrase to how Jesus was lower than the angels for **a little** time (see [2:9](../02/09.md)). However, the quotation itself suggests that humans have a place that is **a little** lower. If that is true, then the author later uses **a little** to refer to time in a play on words. You could express **a little** so that it refers to: (1) place. Alternate translation: “a little bit” (2) time. Alternate translation: “for a little while” (See: [[rc://en/ta/man/translate/figs-idiom]]) -HEB 2 7 s85x figs-metaphor δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 you crowned him with glory and honor Here the quotation refers to the **glory** and **honor** that God gave to humans as if the two words were together a crown placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “you gave him great glory and honor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 2 7 s85x figs-metaphor δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 you crowned him with glory and honor Here the quotation refers to the **glory** and **honor** that God gave to humans as if, together, they formed a crown to be placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “you gave him great glory and honor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 7 tjn6 figs-abstractnouns δόξῃ καὶ τιμῇ 1 made man … crowned him If your language does not use abstract nouns for the ideas behind **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 7 z8ub figs-doublet δόξῃ καὶ τιμῇ 1 Here, the words **glory** and **honor** mean almost the same thing. The quotation uses both words to emphasize how much **glory and honor** God gave to humans. If you do not have two words that express this particular meaning, and if the repetition would be confusing, you could use one word or phrase here. Alternate translation: “with glory” or “with glorious honor”(See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 2 7 nee4 translate-textvariants τιμῇ 1 After the word **honor**, many ancient manuscripts add the clause “and you have put him over the works of your hands.” This clause is in the Psalm that the author quotes from (see [Psalm 8:6](../../psa/08/06.md)). However, most likely the author did not include this clause because it was not important to the point he is making. Later, scribes probably added the clause because they knew that it was in the Psalm. If possible, do not include the clause here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) @@ -178,7 +178,7 @@ HEB 2 8 xy7c figs-activepassive οὐδὲν…ἀνυπότακτον…τὰ HEB 2 9 wlt0 figs-metaphor τὸν…βραχύ τι παρ’ ἀγγέλους ἠλαττωμένον 1 Here the author refers to how Jesus was **lower than the angels**. While he may have believed that this was true in terms of spatial placement, since angels live in heaven “above” and Jesus lived on earth “below,” the point is primarily about status and power. Being **lower** means that **Jesus** had less status and power than the **angels**. If it would be helpful in your language, you could use a comparable phrase that describes how **Jesus** had less status and power than **angels** during his incarnate life. See how you translated this clause in [2:7](../02/07.md). Alternate translation: “who had a little less status than the angels” or “who was a little less important than the angels” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 9 ma4j figs-activepassive βραχύ τι…ἠλαττωμένον 1 who was made 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. The author uses the passive form here to focus on **Jesus**, who **was made**, rather than focusing on the person doing the “making.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “whom God made a little lower” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 9 ck8i figs-idiom βραχύ τι 1 Here, the phrase **a little** could refer primarily to place or to time. Here, it is likely that the author uses the phrase to show that Jesus was lower than the angels for **a little** time. However, the phrase in the quotation in [2:7](../02/07.md) suggested that humans have a place that is **a little** lower. If that is true, then the author uses the same phrase that referred to place in the quotation, but he uses it to refer to time. You could express **a little** so that it refers to: (1) time. Alternate translation: “for a little while” (2) place. Alternate translation: “a little bit” (See: [[rc://en/ta/man/translate/figs-idiom]]) -HEB 2 9 i4fc figs-metaphor δόξῃ καὶ τιμῇ ἐστεφανωμένον 1 lower than the angels … crowned with glory and honor Here the quotation refers to the **glory** and **honor** that God gave to **Jesus** as if they were together a crown placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. See how you translated this phrase in [2:7](../02/07.md). Alternate translation: “given great glory and honor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 2 9 i4fc figs-metaphor δόξῃ καὶ τιμῇ ἐστεφανωμένον 1 lower than the angels … crowned with glory and honor Here the quotation refers to the **glory** and **honor** that God gave to **Jesus** as if, together, they formed a crown to be placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. See how you translated this phrase in [2:7](../02/07.md). Alternate translation: “given great glory and honor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 9 uri1 figs-activepassive ἐστεφανωμένον 1 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. The author uses the passive form here to focus on **Jesus**, who is **crowned**, rather than focusing on the person doing the “crowning.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “whom God crowned” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 9 oe0n figs-abstractnouns δόξῃ καὶ τιμῇ 1 If your language does not use abstract nouns for the ideas behind **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 9 r53e figs-possession διὰ τὸ πάθημα τοῦ θανάτου 1 Here the author uses the possessive form to refer to **suffering** that is the experience of **death**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “because he suffered death” or “because he experienced death” (See: [[rc://en/ta/man/translate/figs-possession]]) From ad415191d1429458c59ba5d6c463baa02d78ada6 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 00:17:38 +0000 Subject: [PATCH 029/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index fd2f0402cf..fa014ee8a0 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -187,8 +187,8 @@ HEB 2 9 bgrc figs-abstractnouns χάριτι Θεοῦ 1 If your language does HEB 2 9 bil4 figs-metaphor γεύσηται θανάτου 1 he might taste death Here the author speaks as if **death** were food that people could **taste**. He speaks in this way to show that Jesus experienced death as much as a person who eats food truly experiences that food. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he might experience death” or “he participate in death (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 9 yyoa figs-abstractnouns γεύσηται θανάτου 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “he might taste what dying is like” or “he might die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 10 bwa6 grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces an explanation of how and why Jesus “tastes of death on behalf of everyone.” If it would be helpful in your language, you could use a phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Now” or “Here is why that happened:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -HEB 2 10 wsni translate-unknown ἔπρεπεν 1 Here,the phrase **it was proper** identifies that something is appropriate or correct for a specific situation. If it would be helpful in your language, you could use a word or phrase that refers to correct or appropriate behavior. Alternate translation: “it was fitting” (See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 2 10 fjmw writing-pronouns αὐτῷ 1 Here, the word **him** refers to God the Father, who is the one who “perfects” the **founding leader**, who is Jesus. If it would be helpful in your language, you could make to whom **him** refers explicit. Alternate translation: “for God the Father” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 2 10 wsni translate-unknown ἔπρεπεν 1 Here, the phrase **it was proper** identifies that something is appropriate or correct for a specific situation. If it would be helpful in your language, you could use a word or phrase that refers to correct or appropriate behavior. Alternate translation: “it was fitting” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 2 10 fjmw writing-pronouns αὐτῷ 1 Here, the word **him** refers to God the Father, who is the one who “perfects” the **founding leader**, who is Jesus. If it would be helpful in your language, you could make explicit to whom the pronoun **him** refers. Alternate translation: “for God the Father” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 10 dp82 figs-infostructure πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν, διὰ παθημάτων τελειῶσαι. 1 Here, the phrase **having brought many sons into glory** could refer to: (1) what the **founding leader**, Jesus, does. Alternate translation: “to perfect through sufferings the one who has brought many sons into glory, who is the founding leader of their salvation” (2) what God the Father does. Alternate translation: “who has brought many sons into glory, to perfect the founding leader of their salvation through sufferings” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 2 10 ou87 πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα 1 Here, the phrase **having brought** emphasizes the beginning of the process more than its completion. The point is that the “bringing” of “many sons into glory” has begun. If it would be helpful in your language, you could make it clearer that the phrase **having brought** emphasizes the beginning of the “bringing.” Alternate translation: “having started bringing many sons into glory” HEB 2 10 r899 figs-metaphor πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα 1 bring many sons to glory Here the author speaks of **glory** as if it were a place into which the **sons** could be **brought**. The author speaks in this way to identify **glory** as a goal toward which those who believe are aiming. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “having given glory to many sons” or “having oriented many sons toward glory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 78dea7e91b4058fa5173e250e51e43305f2cb790 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 00:26:27 +0000 Subject: [PATCH 030/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index fa014ee8a0..9809c7176d 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -198,7 +198,7 @@ HEB 2 10 nkus figs-abstractnouns εἰς δόξαν 1 If your language does not HEB 2 10 sw9t figs-possession τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν 1 the leader of their salvation Here the author uses the possessive form to speak of Jesus, the **founding leader**, who establishes and leads his people to **salvation**. If it would be helpful in your language, you could use a verbal phrase that refers to what Jesus does as **founding leader**. Alternate translation: “the one who leads them to salvation” or “their leader, who establishes their salvation,” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 2 10 l321 figs-abstractnouns τῆς σωτηρίας αὐτῶν, διὰ παθημάτων 1 complete If your language does not use abstract nouns for the ideas behind **salvation** and **sufferings**, you could express the ideas by using verbs such as “save” and “suffer.” Alternate translation: “who saves them through what he suffered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 11 ky9v grammar-connect-logic-result γὰρ 1 the one who sanctifies Here, the word **For** introduces an explanation of how believers can be called “sons” (see [2:10](../02/10.md)) and of why Jesus suffered in order to save these “sons.” If it would be helpful in your language, you could use a word or phrase that does introduce an explanation, or you could leave **For** untranslated. Alternate translation: “Everyone who believes is a son, because” or “He saved them through sufferings because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -HEB 2 11 jy9p figs-explicit ὅ…ἁγιάζων, καὶ οἱ ἁγιαζόμενοι 1 General Information: Here, the phrase **the one who sanctifies** refers to Jesus, and the phrase **those who are being sanctified** refers to believers. If it would be helpful in your language, you could make to whom these phrases refer explicit. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 2 11 jy9p figs-explicit ὅ…ἁγιάζων, καὶ οἱ ἁγιαζόμενοι 1 General Information: Here, the phrase **the one who sanctifies** refers to Jesus, and the phrase **those who are being sanctified** refers to believers. If it would be helpful in your language, you could make explicit the person to whom these phrases refer. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 11 jzw3 figs-activepassive οἱ ἁγιαζόμενοι 1 those who are sanctified 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. The author uses the passive form here to focus on those who are **being sanctified** rather than focusing on the person doing the “sanctifying.” If you must state who does the action, the author implies that “Jesus” does it. Alternate translation: “those whom Jesus is sanctifying” or “those whom he is sanctifying” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 11 bj7i figs-explicit ἐξ ἑνὸς πάντες 1 have one source Here, the word **one** could refer to: (1) God the Father, who is the source of all humans and also of God the Son. Alternate translation: “all have one source, God himself” or “all have the same Father” (2) type or common origin. Alternate translation: “all have one common origin” or “are all humans together” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 11 ul23 writing-pronouns οὐκ ἐπαισχύνεται 1 he is not ashamed Here, the word **he** refers back to the **the one who sanctifies**, who is Jesus. If it would be helpful in your language, you could make what **he** refers to explicit. Alternate translation: “Jesus is not ashamed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 17957305e8a8858fe0622340b59d8231ae0c8b84 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 00:28:53 +0000 Subject: [PATCH 031/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 9809c7176d..fdf0dd7a35 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -172,7 +172,7 @@ HEB 2 8 yn89 figs-yousingular ὑπέταξας 1 Since the author of the quota HEB 2 8 k5j2 figs-metaphor πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ 1 You put everything in subjection under his feet Here the author of the quotation speaks as if **all {things}** could be under the **feet** of humans. In the author’s culture, something that is under feet has been conquered and is controlled by the person whose feet it is under. The point is that **all {things}** are conquered and controlled by humans. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “You made him control all things” or “You gave him authority over all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 8 ac9f figs-gendernotations αὐτοῦ…αὐτῷ…αὐτῷ 1 his feet … to him Just as in [2:6–7](../02/06.md), the words **his** and **him** could primarily refer to: (1) humans in general. Alternate translation: “his or her … to him or her … to him or her” (2) Jesus. Alternate translation: “his … to him … to him” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 8 sq9i writing-quotations ἐν τῷ γὰρ ὑποτάξαι τὰ πάντα 1 Here, the phrase **For in** introduces a restatement of part of the quote. The author restates this portion of the quote (**subjecting all the things**) so that he can comment on it. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “By using the phrase ‘subjecting all the things’” or “For with the words ‘subjecting all the things’” (See: [[rc://en/ta/man/translate/writing-quotations]]) -HEB 2 8 nwci writing-pronouns ἀφῆκεν 1 Here, the word **he** refers to God. If it would be helpful in your language, you could make what **he** refers to explicit. Alternate translation: “God left” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 2 8 nwci writing-pronouns ἀφῆκεν 1 Here, the word **he** refers to God. If it would be helpful in your language, you could make explicit the person to whom the pronoun **he** refers. Alternate translation: “God left” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 8 rf44 figs-doublenegatives οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον 1 He did not leave anything not subjected to him Here, the phrase **nothing not** means that there are no exceptions to how all things will be **subjected** to **him**. If it would be helpful in your language, you could use a form that only includes one negative. Alternate translation: “he did not omit anything that could be subjected to him” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 2 8 xy7c figs-activepassive οὐδὲν…ἀνυπότακτον…τὰ πάντα ὑποτεταγμένα 1 we do not yet see everything subjected to him 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. The author uses the passive form here to focus on what is **subjected** rather than focusing on the person doing the “subjecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “nothing that God did not subject … God subjecting all the things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 9 wlt0 figs-metaphor τὸν…βραχύ τι παρ’ ἀγγέλους ἠλαττωμένον 1 Here the author refers to how Jesus was **lower than the angels**. While he may have believed that this was true in terms of spatial placement, since angels live in heaven “above” and Jesus lived on earth “below,” the point is primarily about status and power. Being **lower** means that **Jesus** had less status and power than the **angels**. If it would be helpful in your language, you could use a comparable phrase that describes how **Jesus** had less status and power than **angels** during his incarnate life. See how you translated this clause in [2:7](../02/07.md). Alternate translation: “who had a little less status than the angels” or “who was a little less important than the angels” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 597ce61cc3e6d583d37dc92236e69dbc9c7e61c9 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 00:29:18 +0000 Subject: [PATCH 032/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index fdf0dd7a35..4db9e82892 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -188,7 +188,7 @@ HEB 2 9 bil4 figs-metaphor γεύσηται θανάτου 1 he might taste deat HEB 2 9 yyoa figs-abstractnouns γεύσηται θανάτου 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “he might taste what dying is like” or “he might die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 10 bwa6 grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces an explanation of how and why Jesus “tastes of death on behalf of everyone.” If it would be helpful in your language, you could use a phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Now” or “Here is why that happened:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 10 wsni translate-unknown ἔπρεπεν 1 Here, the phrase **it was proper** identifies that something is appropriate or correct for a specific situation. If it would be helpful in your language, you could use a word or phrase that refers to correct or appropriate behavior. Alternate translation: “it was fitting” (See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 2 10 fjmw writing-pronouns αὐτῷ 1 Here, the word **him** refers to God the Father, who is the one who “perfects” the **founding leader**, who is Jesus. If it would be helpful in your language, you could make explicit to whom the pronoun **him** refers. Alternate translation: “for God the Father” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 2 10 fjmw writing-pronouns αὐτῷ 1 Here, the word **him** refers to God the Father, who is the one who “perfects” the **founding leader**, who is Jesus. If it would be helpful in your language, you could make explicit the person to whom the pronoun **him** refers. Alternate translation: “for God the Father” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 10 dp82 figs-infostructure πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν, διὰ παθημάτων τελειῶσαι. 1 Here, the phrase **having brought many sons into glory** could refer to: (1) what the **founding leader**, Jesus, does. Alternate translation: “to perfect through sufferings the one who has brought many sons into glory, who is the founding leader of their salvation” (2) what God the Father does. Alternate translation: “who has brought many sons into glory, to perfect the founding leader of their salvation through sufferings” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 2 10 ou87 πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα 1 Here, the phrase **having brought** emphasizes the beginning of the process more than its completion. The point is that the “bringing” of “many sons into glory” has begun. If it would be helpful in your language, you could make it clearer that the phrase **having brought** emphasizes the beginning of the “bringing.” Alternate translation: “having started bringing many sons into glory” HEB 2 10 r899 figs-metaphor πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα 1 bring many sons to glory Here the author speaks of **glory** as if it were a place into which the **sons** could be **brought**. The author speaks in this way to identify **glory** as a goal toward which those who believe are aiming. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “having given glory to many sons” or “having oriented many sons toward glory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 2c5084fdd6911bbefe750da3e5f2346df940b8b0 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 00:30:58 +0000 Subject: [PATCH 033/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 4db9e82892..feac680827 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -201,7 +201,7 @@ HEB 2 11 ky9v grammar-connect-logic-result γὰρ 1 the one who sanctifies Here HEB 2 11 jy9p figs-explicit ὅ…ἁγιάζων, καὶ οἱ ἁγιαζόμενοι 1 General Information: Here, the phrase **the one who sanctifies** refers to Jesus, and the phrase **those who are being sanctified** refers to believers. If it would be helpful in your language, you could make explicit the person to whom these phrases refer. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 11 jzw3 figs-activepassive οἱ ἁγιαζόμενοι 1 those who are sanctified 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. The author uses the passive form here to focus on those who are **being sanctified** rather than focusing on the person doing the “sanctifying.” If you must state who does the action, the author implies that “Jesus” does it. Alternate translation: “those whom Jesus is sanctifying” or “those whom he is sanctifying” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 11 bj7i figs-explicit ἐξ ἑνὸς πάντες 1 have one source Here, the word **one** could refer to: (1) God the Father, who is the source of all humans and also of God the Son. Alternate translation: “all have one source, God himself” or “all have the same Father” (2) type or common origin. Alternate translation: “all have one common origin” or “are all humans together” (See: [[rc://en/ta/man/translate/figs-explicit]]) -HEB 2 11 ul23 writing-pronouns οὐκ ἐπαισχύνεται 1 he is not ashamed Here, the word **he** refers back to the **the one who sanctifies**, who is Jesus. If it would be helpful in your language, you could make what **he** refers to explicit. Alternate translation: “Jesus is not ashamed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 2 11 ul23 writing-pronouns οὐκ ἐπαισχύνεται 1 he is not ashamed Here, the word **he** refers back to the **the one who sanctifies**, who is Jesus. If it would be helpful in your language, you could make explicit the person to whom the pronoun **he** refers. Alternate translation: “Jesus is not ashamed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 11 k1q5 figs-litotes οὐκ ἐπαισχύνεται 1 is not ashamed to call them brothers Here the author uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you could express the meaning positively. Alternate translation: “he is proud” (See: [[rc://en/ta/man/translate/figs-litotes]]) HEB 2 11 h8rz figs-activepassive οὐκ ἐπαισχύνεται…καλεῖν 1 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. The author uses the passive form here to focus on the person who is **ashamed** rather than focusing on the person doing the “shaming.” Alternate translation: “he does not feel shame when he calls” or “he does not worry when others shame him for calling” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 11 a8h9 figs-gendernotations ἀδελφοὺς 1 brothers Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) @@ -217,7 +217,7 @@ HEB 2 12 tn8n figs-explicit ἐκκλησίας 1 from inside the assembly Here, HEB 2 12 qz6b figs-abstractnouns ἐν μέσῳ ἐκκλησίας 1 If your language does not use an abstract noun for the idea behind **assembly**, you could express the idea by using a verb such as “assemble” or “gather together.” Alternate translation: “in the middle of the people who assemble together” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 13 dx1q writing-quotations καὶ πάλιν -1 General Information: Here the author quotes from an important text, the Old Testament. He does not introduce them as quotations but instead as words that Jesus the Son has spoken. However, the audience would have understood that these are quotations from the Old Testament. The first quotation comes from [Isaiah 8:17](../../isa/08/17.md), and the second quotation comes from [Isaiah 8:18](../../isa/08/18.md). Since the author introduces these quotation as words that the Son has spoken, you should introduce the quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include a footnote or use some other form to identify the quotations. Alternate translation: “And again he says … And again he says,” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 2 13 efbv figs-quotations καὶ πάλιν, ἐγὼ ἔσομαι πεποιθὼς ἐπ’ αὐτῷ. καὶ πάλιν, ἰδοὺ, ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Alternate translation: “And again he says that he will trust him. And again he says that people should behold him and the little children whom God gave him.” (See: [[rc://en/ta/man/translate/figs-quotations]]) -HEB 2 13 s1fp writing-pronouns αὐτῷ 1 And again, Here, the word **him** refers to God the Father. If it would be helpful in your language, you could make to whom **him** refers explicit. Alternate translation: “God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 2 13 s1fp writing-pronouns αὐτῷ 1 And again, Here, the word **him** refers to God the Father. If it would be helpful in your language, you could make explicit the person to whom **him** refers. Alternate translation: “God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 13 y4vb figs-exclamations ἰδοὺ, ἐγὼ 1 Here, the word **Behold** draws attention to **I and the little children**. It asks the audience to pay special attention to what follows. If it would be helpful in your language, you could use a word or phrase that draws attention to what follows. Alternate translation: “Pay attention to me” (See: [[rc://en/ta/man/translate/figs-exclamations]]) HEB 2 13 xap9 translate-kinship τὰ παιδία 1 the children Here, the phrase **little children** refers to everyone who believes. Just as Jesus is a “son” of God the Father (see [1:2](../01/02.md)), those who believe in him are also **children** of God (see also [2:10](../02/10.md)). Being **little children** who belong to God means that believers are part of God’s family and siblings of Jesus. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “the people who are like God’s little children” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 2 14 e1ie grammar-connect-logic-result οὖν 1 Here the author draws an inference from how Jesus has many “brothers,” who are also God’s **little children** (see [2:11–13](../02/11.md). The word **therefore** also introduces a new development in the argument, since the author now begins to talk about what Jesus has done for those who believe. If it would be helpful in your language, you could use a word or phrase that introduces an inference or a development in the argument. Alternate translation: “In light of that” or “So then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) From 0e35637b8607060dce7abaa0f6910da78b27d3be Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 00:54:11 +0000 Subject: [PATCH 034/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index feac680827..d6e35a46f1 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -208,13 +208,13 @@ HEB 2 11 a8h9 figs-gendernotations ἀδελφοὺς 1 brothers Although the wo HEB 2 11 gacv translate-kinship ἀδελφοὺς αὐτοὺς καλεῖν 1 In [2:10](../02/10.md), believers are called **sons** of God; here believers are called **brothers** of Jesus. The words **sons** and **brothers** both refer to everyone who believes, and the terms identify how believers are part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “to refer to them as people who are like brothers” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 2 12 y2es writing-quotations λέγων 1 Here the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that Jesus the Son has spoken to God about his **brothers**. However, the audience would have understood that this was a quotation from the Old Testament, here from [Psalm 22:22](../../psa/22/22.md). Since the author introduces this quotation as words that the Son has spoken to God, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as you can see when he says,” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 2 12 dtkn figs-quotations λέγων, ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου; ἐν μέσῳ ἐκκλησίας ὑμνήσω σε 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that he will proclaim your name to his brothers; he will sing to you in the midst of the assembly.” (See: [[rc://en/ta/man/translate/figs-quotations]]) -HEB 2 12 cou1 figs-parallelism ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου; ἐν μέσῳ ἐκκλησίας ὑμνήσω σε 1 Here, the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. The author of Hebrews particularly focuses on the word **brothers**, so be sure to include that phrase in your translation. Alternate translation: “I will sing praise to you in the midst of my brothers” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +HEB 2 12 cou1 figs-parallelism ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου; ἐν μέσῳ ἐκκλησίας ὑμνήσω σε 1 Here, the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. The author of Hebrews particularly focuses on the word **brothers**, so be sure to include that term in your translation. Alternate translation: “I will sing praise to you in the midst of my brothers” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 2 12 kewm figs-yousingular σου…σε 1 Since the author of the quotation is speaking to God, here **you** is singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 2 12 e88p figs-metonymy τὸ ὄνομά σου 1 I will proclaim your name to my brothers Here, the word **name** refers to what the person who has that **name** is like. If it would be helpful in your language, you could express the idea by referring to what a person is like. Alternate translation: “who you are” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 2 12 yh0b figs-gendernotations τοῖς ἀδελφοῖς μου 1 Although the word **brothers** is masculine, the author of the quotation is using it to refer to all those who worship God, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “to my brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 12 bui0 translate-kinship τοῖς ἀδελφοῖς μου 1 Just as in [2:11](../02/11.md), the author refers to believers as **brothers** of Jesus, which identifies believers as part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. See how you translated **brothers** in [2:11](../02/11.md). Alternate translation: “to the people who are like my brothers” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 2 12 tn8n figs-explicit ἐκκλησίας 1 from inside the assembly Here, the audience would know that the **assembly** was a gathering to worship God. If it would be helpful in your language, you could express this idea explicitly. Alternate translation: “of the gathering to glorify God” (See: [[rc://en/ta/man/translate/figs-explicit]]) -HEB 2 12 qz6b figs-abstractnouns ἐν μέσῳ ἐκκλησίας 1 If your language does not use an abstract noun for the idea behind **assembly**, you could express the idea by using a verb such as “assemble” or “gather together.” Alternate translation: “in the middle of the people who assemble together” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +HEB 2 12 qz6b figs-abstractnouns ἐν μέσῳ ἐκκλησίας 1 If your language does not use an abstract noun for the idea behind **assembly**, you could express the idea by using a verb such as “assemble” or “gather together.” Alternate translation: “among the people who assemble together” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 13 dx1q writing-quotations καὶ πάλιν -1 General Information: Here the author quotes from an important text, the Old Testament. He does not introduce them as quotations but instead as words that Jesus the Son has spoken. However, the audience would have understood that these are quotations from the Old Testament. The first quotation comes from [Isaiah 8:17](../../isa/08/17.md), and the second quotation comes from [Isaiah 8:18](../../isa/08/18.md). Since the author introduces these quotation as words that the Son has spoken, you should introduce the quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include a footnote or use some other form to identify the quotations. Alternate translation: “And again he says … And again he says,” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 2 13 efbv figs-quotations καὶ πάλιν, ἐγὼ ἔσομαι πεποιθὼς ἐπ’ αὐτῷ. καὶ πάλιν, ἰδοὺ, ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Alternate translation: “And again he says that he will trust him. And again he says that people should behold him and the little children whom God gave him.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 2 13 s1fp writing-pronouns αὐτῷ 1 And again, Here, the word **him** refers to God the Father. If it would be helpful in your language, you could make explicit the person to whom **him** refers. Alternate translation: “God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From da8e09a2ed4b48d85db8b893d39f11830eef1301 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 01:00:20 +0000 Subject: [PATCH 035/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index d6e35a46f1..4c5f239799 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -220,9 +220,9 @@ HEB 2 13 efbv figs-quotations καὶ πάλιν, ἐγὼ ἔσομαι πεπ HEB 2 13 s1fp writing-pronouns αὐτῷ 1 And again, Here, the word **him** refers to God the Father. If it would be helpful in your language, you could make explicit the person to whom **him** refers. Alternate translation: “God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 13 y4vb figs-exclamations ἰδοὺ, ἐγὼ 1 Here, the word **Behold** draws attention to **I and the little children**. It asks the audience to pay special attention to what follows. If it would be helpful in your language, you could use a word or phrase that draws attention to what follows. Alternate translation: “Pay attention to me” (See: [[rc://en/ta/man/translate/figs-exclamations]]) HEB 2 13 xap9 translate-kinship τὰ παιδία 1 the children Here, the phrase **little children** refers to everyone who believes. Just as Jesus is a “son” of God the Father (see [1:2](../01/02.md)), those who believe in him are also **children** of God (see also [2:10](../02/10.md)). Being **little children** who belong to God means that believers are part of God’s family and siblings of Jesus. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “the people who are like God’s little children” (See: [[rc://en/ta/man/translate/translate-kinship]]) -HEB 2 14 e1ie grammar-connect-logic-result οὖν 1 Here the author draws an inference from how Jesus has many “brothers,” who are also God’s **little children** (see [2:11–13](../02/11.md). The word **therefore** also introduces a new development in the argument, since the author now begins to talk about what Jesus has done for those who believe. If it would be helpful in your language, you could use a word or phrase that introduces an inference or a development in the argument. Alternate translation: “In light of that” or “So then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +HEB 2 14 e1ie grammar-connect-logic-result οὖν 1 Here the author draws an inference from how Jesus has many “brothers,” who are also God’s **little children** (see [2:11–13](../02/11.md). The word **Therefore** also introduces a new development in the argument, since the author now begins to talk about what Jesus has done for those who believe. If it would be helpful in your language, you could use a word or phrase that introduces an inference or a development in the argument. Alternate translation: “In light of that” or “So then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 14 qj3d translate-kinship τὰ παιδία 1 the children Here, the phrase **little children** refers back to the phrase as it appears in the quotation in the previous verse (see [2:13](../02/13.md)). See how you translated it there. Alternate translation: “the people who are like God’s little children” (See: [[rc://en/ta/man/translate/translate-kinship]]) -HEB 2 14 ndv2 figs-idiom κεκοινώνηκεν…μετέσχεν 1 share in flesh and blood Here, the words **share in** and **shared in** refer to having things in common. The phrases do not mean that all humans and Jesus all have a piece of **flesh and blood**. Rather, they mean that all humans and Jesus are people who are **flesh and blood**. If it would be helpful in your language, you could use words or phrases that refers to some characteristic that people have in common. Alternate translation: “have in common … participated in” or “are characterized by … chose to be characterized by” (See: [[rc://en/ta/man/translate/figs-idiom]]) +HEB 2 14 ndv2 figs-idiom κεκοινώνηκεν…μετέσχεν 1 share in flesh and blood Here, the words **share in** and **shared in** refer to having things in common. The phrases do not mean that all humans and Jesus all have a piece of **flesh and blood**. Rather, they mean that all humans and Jesus are people who are **flesh and blood**. If it would be helpful in your language, you could use words or phrases that refer to some characteristic that people have in common. Alternate translation: “have in common … participated in” or “are characterized by … chose to be characterized by” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 2 14 wj5y figs-hendiadys αἵματος καὶ σαρκός 1 This phrase expresses a single idea by using two words connected with **and**. The words **flesh** and **blood** together identify what it means to be human, which includes eventually dying. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “humanity” or “what it means to be human” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) HEB 2 14 fy7a writing-pronouns τῶν αὐτῶν 1 he likewise shared in the same Here, the phrase **the same {things}** refers back to **flesh and blood**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “the same flesh and blood” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 14 p878 figs-abstractnouns διὰ τοῦ θανάτου 1 through death If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “when he died,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From f4dfdaf662eff2555370e65e4ad80a3a6a4119c9 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 01:18:22 +0000 Subject: [PATCH 036/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 4c5f239799..eac75dfa9f 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -228,7 +228,7 @@ HEB 2 14 fy7a writing-pronouns τῶν αὐτῶν 1 he likewise shared in the HEB 2 14 p878 figs-abstractnouns διὰ τοῦ θανάτου 1 through death If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “when he died,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 14 zl92 figs-possession τὸ κράτος ἔχοντα τοῦ θανάτου 1 Here the author uses the possessive form to describe **power** that: (1) is based on **death**. In other words, the **power** comes from the fact that people experience **death**, which can be used to control them. In this case, the **power of death** partly comes from the “fear of death” (see [2:15](../02/15.md)). Alternate translation: “who uses death to have power” (2) controls **death**. In this case, the **devil** has **power** over **death** because he tempts people to sin, which leads to death, or because he controls how people die. Alternate translation: “who has power over death” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 2 14 ij54 figs-abstractnouns τὸ κράτος ἔχοντα τοῦ θανάτου 1 has the power of death If your language does not use abstract nouns for the ideas behind **power** and **death**, you could express the ideas by using verbs such as “control” and “die” or in another natural way. Be sure that your translation fits with the choice you made about how **power** and **death** relate (see the previous note). Alternate translation: “who makes use of how people die to act powerfully ” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 2 15 w3cr figs-metaphor ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 This was so that he would free all those who through fear of death lived all their lives in slavery Here the author speaks as if the **fear of death** were something that could hold people in **slavery**. Taking away this **fear** is thus “releasing” those people from **slavery**. The author speaks in this way to emphasize how controlling and powerful the **fear of death** and how Jesus completely takes away the power that this **fear** had. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “might free those people, as many as in fear of death, throughout all their lives, were held tightly” or “might help those people, as many as continually lived in fear of death throughout all their lives” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 2 15 w3cr figs-metaphor ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 This was so that he would free all those who through fear of death lived all their lives in slavery Here the author speaks as if the **fear of death** were something that could hold people in **slavery**. Taking away this **fear** is thus “releasing” those people from **slavery**. The author speaks in this way to emphasize how controlling and powerful is the **fear of death** and how Jesus completely takes away the power that this **fear** can hold. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “might free those people, as many as, in fear of death throughout all their lives, were held tightly” or “might help those people, as many as continually lived in fear of death throughout all their lives” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 15 w0x1 figs-infostructure ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 If your readers would misunderstand the order of these clauses, you could arrange them in a more natural way. Alternate translation: “might release as many as were held in slavery in fear of death throughout all their lives” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 2 15 cp8e figs-abstractnouns φόβῳ θανάτου 1 If your language does not use abstract nouns for the ideas behind **fear** and **death**, you could express the ideas by using verbs such as “fear” and “die” or in another natural way. Alternate translation: “by how they fear to die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 15 lhv7 figs-idiom διὰ παντὸς τοῦ ζῆν 1 Here, the phrase **throughout all {their} lives** refers to the entire time period when a person is alive. Use a natural form in your language to refer to the span of a person’s life. Alternate translation: “during their lifetime” (See: [[rc://en/ta/man/translate/figs-idiom]]) From 61ce4c9dcefe1b6375d3898e75dfdfeb66607fd9 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 01:18:59 +0000 Subject: [PATCH 037/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index eac75dfa9f..25a7d2cc3e 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -229,7 +229,7 @@ HEB 2 14 p878 figs-abstractnouns διὰ τοῦ θανάτου 1 through death HEB 2 14 zl92 figs-possession τὸ κράτος ἔχοντα τοῦ θανάτου 1 Here the author uses the possessive form to describe **power** that: (1) is based on **death**. In other words, the **power** comes from the fact that people experience **death**, which can be used to control them. In this case, the **power of death** partly comes from the “fear of death” (see [2:15](../02/15.md)). Alternate translation: “who uses death to have power” (2) controls **death**. In this case, the **devil** has **power** over **death** because he tempts people to sin, which leads to death, or because he controls how people die. Alternate translation: “who has power over death” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 2 14 ij54 figs-abstractnouns τὸ κράτος ἔχοντα τοῦ θανάτου 1 has the power of death If your language does not use abstract nouns for the ideas behind **power** and **death**, you could express the ideas by using verbs such as “control” and “die” or in another natural way. Be sure that your translation fits with the choice you made about how **power** and **death** relate (see the previous note). Alternate translation: “who makes use of how people die to act powerfully ” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 15 w3cr figs-metaphor ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 This was so that he would free all those who through fear of death lived all their lives in slavery Here the author speaks as if the **fear of death** were something that could hold people in **slavery**. Taking away this **fear** is thus “releasing” those people from **slavery**. The author speaks in this way to emphasize how controlling and powerful is the **fear of death** and how Jesus completely takes away the power that this **fear** can hold. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “might free those people, as many as, in fear of death throughout all their lives, were held tightly” or “might help those people, as many as continually lived in fear of death throughout all their lives” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 2 15 w0x1 figs-infostructure ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 If your readers would misunderstand the order of these clauses, you could arrange them in a more natural way. Alternate translation: “might release as many as were held in slavery in fear of death throughout all their lives” (See: [[rc://en/ta/man/translate/figs-infostructure]]) +HEB 2 15 w0x1 figs-infostructure ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 If your readers would misunderstand the order of these clauses, you could arrange them in a more natural way. Alternate translation: “might release as many as were held in slavery to fear of death throughout all their lives” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 2 15 cp8e figs-abstractnouns φόβῳ θανάτου 1 If your language does not use abstract nouns for the ideas behind **fear** and **death**, you could express the ideas by using verbs such as “fear” and “die” or in another natural way. Alternate translation: “by how they fear to die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 15 lhv7 figs-idiom διὰ παντὸς τοῦ ζῆν 1 Here, the phrase **throughout all {their} lives** refers to the entire time period when a person is alive. Use a natural form in your language to refer to the span of a person’s life. Alternate translation: “during their lifetime” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 2 15 mjxb figs-activepassive ἔνοχοι ἦσαν δουλείας 1 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. The author uses the passive form here to focus on those who are **held in slavery** rather than focusing on the person doing the “holding.” If you must state who did the action, you could use a vague or indefinite subject, or you could state that the “devil” did it. Alternate translation: “someone held in slavery” or “the devil held in slavery” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From 2ad96698991c943e8dc59d8e815a4d3dae7ee704 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 01:20:06 +0000 Subject: [PATCH 038/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 25a7d2cc3e..a80030e2b8 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -231,7 +231,7 @@ HEB 2 14 ij54 figs-abstractnouns τὸ κράτος ἔχοντα τοῦ θαν HEB 2 15 w3cr figs-metaphor ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 This was so that he would free all those who through fear of death lived all their lives in slavery Here the author speaks as if the **fear of death** were something that could hold people in **slavery**. Taking away this **fear** is thus “releasing” those people from **slavery**. The author speaks in this way to emphasize how controlling and powerful is the **fear of death** and how Jesus completely takes away the power that this **fear** can hold. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “might free those people, as many as, in fear of death throughout all their lives, were held tightly” or “might help those people, as many as continually lived in fear of death throughout all their lives” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 15 w0x1 figs-infostructure ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 If your readers would misunderstand the order of these clauses, you could arrange them in a more natural way. Alternate translation: “might release as many as were held in slavery to fear of death throughout all their lives” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 2 15 cp8e figs-abstractnouns φόβῳ θανάτου 1 If your language does not use abstract nouns for the ideas behind **fear** and **death**, you could express the ideas by using verbs such as “fear” and “die” or in another natural way. Alternate translation: “by how they fear to die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 2 15 lhv7 figs-idiom διὰ παντὸς τοῦ ζῆν 1 Here, the phrase **throughout all {their} lives** refers to the entire time period when a person is alive. Use a natural form in your language to refer to the span of a person’s life. Alternate translation: “during their lifetime” (See: [[rc://en/ta/man/translate/figs-idiom]]) +HEB 2 15 lhv7 figs-idiom διὰ παντὸς τοῦ ζῆν 1 Here, the phrase **throughout all {their} lives** refers to the entire time period during which a person is alive. Use a natural form in your language to refer to the span of a person’s life. Alternate translation: “during their lifetime” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 2 15 mjxb figs-activepassive ἔνοχοι ἦσαν δουλείας 1 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. The author uses the passive form here to focus on those who are **held in slavery** rather than focusing on the person doing the “holding.” If you must state who did the action, you could use a vague or indefinite subject, or you could state that the “devil” did it. Alternate translation: “someone held in slavery” or “the devil held in slavery” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 15 llc1 figs-abstractnouns ἔνοχοι…δουλείας 1 If your language does not use an abstract noun for the idea behind **slavery**, you could express the idea by using a verb such as “enslaved.” Alternate translation: “enslaved” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 16 c31g grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces an explanation of why the Son shared in “flesh and blood” and died. He did this because he **takes hold of** humans, not angels. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “He did those things because”(See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) From c576ba6152c3abe7703b3b9c413fbcda3d422dab Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 01:26:03 +0000 Subject: [PATCH 039/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index a80030e2b8..dfde6af3ae 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -235,7 +235,7 @@ HEB 2 15 lhv7 figs-idiom διὰ παντὸς τοῦ ζῆν 1 Here, the phra HEB 2 15 mjxb figs-activepassive ἔνοχοι ἦσαν δουλείας 1 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. The author uses the passive form here to focus on those who are **held in slavery** rather than focusing on the person doing the “holding.” If you must state who did the action, you could use a vague or indefinite subject, or you could state that the “devil” did it. Alternate translation: “someone held in slavery” or “the devil held in slavery” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 15 llc1 figs-abstractnouns ἔνοχοι…δουλείας 1 If your language does not use an abstract noun for the idea behind **slavery**, you could express the idea by using a verb such as “enslaved.” Alternate translation: “enslaved” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 16 c31g grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces an explanation of why the Son shared in “flesh and blood” and died. He did this because he **takes hold of** humans, not angels. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “He did those things because”(See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -HEB 2 16 b3b3 figs-idiom δήπου 1 Here, the phrase **of course** identifies the claim as something that everyone knows to be true. In other words, the author does not think that the claim needs to be proved. If it would be helpful in your language, you could use a word or phrase that identifies a claim that does not need proof. Alternate translation: “obviously” or “it is clear that” (See: [[rc://en/ta/man/translate/figs-idiom]]) +HEB 2 16 b3b3 figs-idiom δήπου 1 Here, the phrase **of course** identifies the claim as something that everyone knows to be true. In other words, the author does not think that the claim needs to be proven. If it would be helpful in your language, you could use a word or phrase that identifies a claim that does not need proof. Alternate translation: “obviously” or “it is clear that” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 2 16 ewau figs-infostructure οὐ…ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται 1 If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “he takes hold of the descendant of Abraham. He does not take hold of angels.” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 2 16 meaw translate-unknown οὐ…ἐπιλαμβάνεται…ἐπιλαμβάνεται. 1 Here, the phrase **take hold of** could refer to: (1) how someone **takes** someone by the hand or the shoulder and leads them where they need to go. In other words, someone who **takes hold of** someone else is helping or taking care of them. Alternate translation: “he does not assist … he assists” (2) how someone **takes** someone else’s specific nature or kind. In other words, Jesus took the nature of **the descendant of Abraham**, not the nature of the **angels**. Alternate translation: “he does not take the nature of … he takes the nature of” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 16 hasp grammar-collectivenouns σπέρματος 1 Here, the word **descendant** is a singular noun that refers to a group of “descendants.” If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “the descendants” or “the group of descendants” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) From 6f8dfb465c1c8649b3b9eeedaee257fe314edc64 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 01:30:12 +0000 Subject: [PATCH 040/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index dfde6af3ae..44e5a61c37 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -240,7 +240,7 @@ HEB 2 16 ewau figs-infostructure οὐ…ἀγγέλων ἐπιλαμβάνετ HEB 2 16 meaw translate-unknown οὐ…ἐπιλαμβάνεται…ἐπιλαμβάνεται. 1 Here, the phrase **take hold of** could refer to: (1) how someone **takes** someone by the hand or the shoulder and leads them where they need to go. In other words, someone who **takes hold of** someone else is helping or taking care of them. Alternate translation: “he does not assist … he assists” (2) how someone **takes** someone else’s specific nature or kind. In other words, Jesus took the nature of **the descendant of Abraham**, not the nature of the **angels**. Alternate translation: “he does not take the nature of … he takes the nature of” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 16 hasp grammar-collectivenouns σπέρματος 1 Here, the word **descendant** is a singular noun that refers to a group of “descendants.” If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “the descendants” or “the group of descendants” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) HEB 2 16 yy68 translate-kinship σπέρματος Ἀβραὰμ 1 Here, the phrase **descendant of Abraham** refers to those who are descended from **Abraham**, which are the Israelites or Jews. However, the author applies a promise made to **Abraham** to his audience, whether they were Jews or not (see [6:13–20](../06/13.md)). Because of this, he thinks that each person who believes in Jesus receives the promise and is a **descendant of Abraham**. In your translation, make it clear that **descendant** is not just about physical descendants but rather about who belongs in Abraham’s family, whether they were born in that family or not. Alternate translation: “the spiritual descendant of Abraham” or “each one whom God considers a descendant of Abraham” (See: [[rc://en/ta/man/translate/translate-kinship]]) -HEB 2 16 mklv translate-names Ἀβραὰμ 1 The word **Abraham** is the name of a man. He was the man from whom all the Israelites and Jews came from. (See: [[rc://en/ta/man/translate/translate-names]]) +HEB 2 16 mklv translate-names Ἀβραὰμ 1 The word **Abraham** is the name of a man. He was the man from whom all the Israelites and Jews came. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 2 17 b0o3 grammar-connect-logic-result ὅθεν 1 Here, the phrase **from which** introduces an inference or conclusion based on what the author has argued, particularly what he wrote in [2:16](../02/16.md). Because Jesus focuses on “the descendants of Abraham,” he is **obligated to become like** them. If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “so you can see that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 17 agw2 translate-unknown ὤφειλεν 1 it was necessary for him Here the author does not mean that someone **obligated** or made Jesus **become like {his} brothers**. Rather, he means that “becoming like his brothers” was the correct or necessary way to accomplish the goal of making **atonement**. If it would be helpful in your language, you could use a word or phrase that refers to a necessity. Alternate translation: “it was necessary for him” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 17 v3pw figs-gendernotations τοῖς ἀδελφοῖς 1 like his brothers Although the word **brothers** is masculine, the author is using it to refer to all those who believe in Jesus, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “his brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) From 13db04bf4a5a0791d1ffa102f60fc5fe8988a920 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 01:36:25 +0000 Subject: [PATCH 041/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 44e5a61c37..500ccc1295 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -248,7 +248,7 @@ HEB 2 17 xja5 translate-kinship τοῖς ἀδελφοῖς 1 Here the author HEB 2 17 uc7e translate-unknown τὰ πρὸς τὸν Θεόν 1 Here, the phrase **the {things} pertaining to God** identifies Jesus as a **high priest** who serves **God** and who acts as a **high priest** in God’s presence. If it would be helpful in your language, you could use a phrase that makes this idea clear. Alternate translation: “before God” or “concerning God and his presence” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 17 u6ch figs-abstractnouns εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ 1 he would bring about the pardon of the people’s sins If your language does not use abstract nouns for the ideas behind **atonement** and **sins**, you could express the ideas by using verbs such as “atone” and “sin.” Alternate translation: “in order to atone for how the people sinned” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 18 gqfo grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces an explanation of how Jesus functions as “a merciful and faithful high priest.” If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “He can be merciful and faithful because,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -HEB 2 18 jnzj figs-rpronouns αὐτὸς 1 Here, the word **himself** emphasizes Jesus to set up the comparison with everyone else who is **tempted**. If it would be helpful in your language, you could use a word or phrase that emphasizes **he**, that is, Jesus. Alternate translation: “is one who” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) +HEB 2 18 jnzj figs-rpronouns αὐτὸς 1 Here, the word **himself** emphasizes Jesus in order to set up the comparison with everyone else who is **tempted**. If it would be helpful in your language, you could use a word or phrase that emphasizes **he**, that is, Jesus. Alternate translation: “is one who” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) HEB 2 18 xde4 figs-activepassive πειρασθείς…πειραζομένοις 1 was tempted 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. The author uses the passive form here to focus on those who are **tempted** rather than focusing on the person or thing doing the “tempting.” If you must state who did the action, you could use a vague or indefinite subject, since many things “tempt” people. Alternate translation: “things having tempted him … whom things tempt” or “having experienced temptation … who experience temptation” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 18 a3a6 πέπονθεν αὐτὸς, πειρασθείς 1 who are tempted Here, the phrase **having been tempted** could identify: (1) the situation in which Jesus **suffered**. Alternate translation: “he himself had suffered when he was tempted” (2) what resulted from the “suffering.” Alternate translation: “he was tempted when he suffered” HEB 3 intro mu26 0 # Hebrews 3 General Notes

## Structure and Formatting

3. Example of the wilderness generation (3:1–4:13)
* Exhortation: The Son is greater than Moses (3:1–6)
* Exhortation: Strive to enter the rest! (3:7–4:11)

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 in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.

## Special Concepts in this Chapter

### “Today”

The quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” The author mentions “today” again in [3:13](../03/13.md), [15](../03/15.md). In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from [Psalm 95](../../psa/95/01.md) applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])

### Rest

The quotation from [Psalm 95](../../psa/95/01.md) includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or experiencing of “resting.” (2) “rest” could refer to the place where people rest. For the author of Hebrews, this place of “rest” is either in heaven or on a renewed earth. Before you choose how to translate “rest,” consider reading [Hebrews 4:1–11](../../heb/04/01.md) so that you can decide what the author means when he uses “rest.” (See: [[rc://en/tw/dict/bible/other/rest]])

## Important Figures of Speech in this Chapter

### The “house” in [3:1–6](../03/01.md)

In [3:1–6](../03/01.md), the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In [3:2](../03/02.md), [5–6](../03/05.md), “house” refers to a group of related people, God’s people. In [3:3–4](../03/03.md), “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in [3:3–4](../03/03.md). (See: [[rc://en/tw/dict/bible/other/house]])

### Rhetorical questions

The author asks several questions in this chapter (see [3:16–18](../03/16.md)). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about the quotation from Psalm 95. In [3:16–17](../03/16.md), the second question in each verse answers the first question. In [3:18](../03/18.md), the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on [3:16–18](../03/16.md). (See: [[rc://en/ta/man/translate/figs-rquestion]])

## Other Possible Translation Difficulties in this Chapter

### The quotation from Psalm 95

David wrote [Psalm 95](../../psa/95/01.md) many years after the events that the Psalm refers to. You can read the story about these events in [Num 14:1–38](../../num/14/01.md) (see also the related story in [Exodus 17:1–7](../../exo/17/01.md)). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites whom he ruled to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://en/ta/man/translate/writing-quotations]])

### What does “for 40 years” modify?

In [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was upset” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was upset with them during the same period of “40 years.” There is no need to harmonize these two verses. From 3b1d6ffbf932a1858ea96e428d7385f1e3c8f78e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 16:24:15 +0000 Subject: [PATCH 042/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 500ccc1295..553e23be99 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -251,17 +251,17 @@ HEB 2 18 gqfo grammar-connect-logic-result γὰρ 1 Here, the word **For** int HEB 2 18 jnzj figs-rpronouns αὐτὸς 1 Here, the word **himself** emphasizes Jesus in order to set up the comparison with everyone else who is **tempted**. If it would be helpful in your language, you could use a word or phrase that emphasizes **he**, that is, Jesus. Alternate translation: “is one who” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) HEB 2 18 xde4 figs-activepassive πειρασθείς…πειραζομένοις 1 was tempted 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. The author uses the passive form here to focus on those who are **tempted** rather than focusing on the person or thing doing the “tempting.” If you must state who did the action, you could use a vague or indefinite subject, since many things “tempt” people. Alternate translation: “things having tempted him … whom things tempt” or “having experienced temptation … who experience temptation” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 18 a3a6 πέπονθεν αὐτὸς, πειρασθείς 1 who are tempted Here, the phrase **having been tempted** could identify: (1) the situation in which Jesus **suffered**. Alternate translation: “he himself had suffered when he was tempted” (2) what resulted from the “suffering.” Alternate translation: “he was tempted when he suffered” -HEB 3 intro mu26 0 # Hebrews 3 General Notes

## Structure and Formatting

3. Example of the wilderness generation (3:1–4:13)
* Exhortation: The Son is greater than Moses (3:1–6)
* Exhortation: Strive to enter the rest! (3:7–4:11)

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 in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.

## Special Concepts in this Chapter

### “Today”

The quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” The author mentions “today” again in [3:13](../03/13.md), [15](../03/15.md). In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from [Psalm 95](../../psa/95/01.md) applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])

### Rest

The quotation from [Psalm 95](../../psa/95/01.md) includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or experiencing of “resting.” (2) “rest” could refer to the place where people rest. For the author of Hebrews, this place of “rest” is either in heaven or on a renewed earth. Before you choose how to translate “rest,” consider reading [Hebrews 4:1–11](../../heb/04/01.md) so that you can decide what the author means when he uses “rest.” (See: [[rc://en/tw/dict/bible/other/rest]])

## Important Figures of Speech in this Chapter

### The “house” in [3:1–6](../03/01.md)

In [3:1–6](../03/01.md), the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In [3:2](../03/02.md), [5–6](../03/05.md), “house” refers to a group of related people, God’s people. In [3:3–4](../03/03.md), “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in [3:3–4](../03/03.md). (See: [[rc://en/tw/dict/bible/other/house]])

### Rhetorical questions

The author asks several questions in this chapter (see [3:16–18](../03/16.md)). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about the quotation from Psalm 95. In [3:16–17](../03/16.md), the second question in each verse answers the first question. In [3:18](../03/18.md), the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on [3:16–18](../03/16.md). (See: [[rc://en/ta/man/translate/figs-rquestion]])

## Other Possible Translation Difficulties in this Chapter

### The quotation from Psalm 95

David wrote [Psalm 95](../../psa/95/01.md) many years after the events that the Psalm refers to. You can read the story about these events in [Num 14:1–38](../../num/14/01.md) (see also the related story in [Exodus 17:1–7](../../exo/17/01.md)). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites whom he ruled to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://en/ta/man/translate/writing-quotations]])

### What does “for 40 years” modify?

In [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was upset” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was upset with them during the same period of “40 years.” There is no need to harmonize these two verses. +HEB 3 intro mu26 0 # Hebrews 3 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: The Son is greater than Moses (3:1–6)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\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 in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” The author mentions “today” again in [3:13](../03/13.md), [15](../03/15.md). In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from [Psalm 95](../../psa/95/01.md) applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])\n\n### Rest\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or experience of “resting.” (2) “rest” could refer to the place where people rest. For the author of Hebrews, this place of “rest” is either in heaven or on a renewed earth. Before you choose how to translate “rest,” consider reading [Hebrews 4:1–11](../../heb/04/01.md) so that you can decide what the author means when he uses “rest.” (See: [[rc://en/tw/dict/bible/other/rest]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” in [3:1–6](../03/01.md)\n\nIn [3:1–6](../03/01.md), the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In [3:2](../03/02.md), [5–6](../03/05.md), “house” refers to a group of related people, God’s people. In [3:3–4](../03/03.md), “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in [3:3–4](../03/03.md). (See: [[rc://en/tw/dict/bible/other/house]])\n\n### Rhetorical questions\n\nThe author asks several questions in this chapter (see [3:16–18](../03/16.md)). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about the quotation from Psalm 95. In [3:16–17](../03/16.md), the second question in each verse answers the first question. In [3:18](../03/18.md), the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on [3:16–18](../03/16.md). (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The quotation from Psalm 95\n\nDavid wrote [Psalm 95](../../psa/95/01.md) many years after the events that the Psalm refers to. You can read the story about these events in [Num 14:1–38](../../num/14/01.md) (see also the related story in [Exodus 17:1–7](../../exo/17/01.md)). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites, whom he ruled, to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### What does “for 40 years” modify?\n\nIn [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was upset” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was upset with them during the same period of “40 years.” There is no need to harmonize these two verses. HEB 3 1 m1cv grammar-connect-logic-result ὅθεν 1 Connecting Statement: Here, the word **Therefore** introduces an inference from what the author has said about Jesus in [2:5–18](../02/05.md). If it would be helpful in your language, you could use a word or phrase that clearly introduces an inference. Alternate translation: “As a result of all that” or “Because of those things” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 3 1 tp7e figs-gendernotations ἀδελφοὶ 1 holy brothers Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 3 1 af15 figs-possession κλήσεως ἐπουρανίου, μέτοχοι 1 you share in a heavenly calling Here the author uses the possessive form to indicate that believers “share” a **heavenly calling**. Believers could “share” this **calling** with: (1) other believers. Alternate translation: “who share together in a heavenly calling” (2) Jesus. Alternate translation: “share with Jesus a heavenly calling” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 3 1 cnk1 figs-abstractnouns κλήσεως ἐπουρανίου, μέτοχοι 1 If your language does not use abstract nouns for the ideas behind **sharers** and **calling**, you could express the ideas by using verbs such as “share” and “call.” Alternate translation: “those who share how God has called us in a heavenly way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 3 1 wb5f κλήσεως ἐπουρανίου 1 Here, the word **heavenly** could indicate that the **calling** (1) comes from “heaven” (see how God’s voice comes from heaven in [12:25–26](../12/25.md)). Alternate translation: “of a calling from heaven” (2) directs us toward “heaven.” Alternate translation: “of a calling to heaven” or “of a calling to enter heaven” -HEB 3 1 zma3 translate-unknown τὸν ἀπόστολον 1 the apostle and high priest Here, the word **apostle** refers to someone who has been sent. In this passage, it does not refer to any of the twelve “apostles.” If it would be helpful in your language, you could use a descriptive phrase instead of the word you normally use for the twelve “apostles.” Alternate translation: “the sent one” or “the ambassador” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 3 1 zma3 translate-unknown τὸν ἀπόστολον 1 the apostle and high priest Here, the word **apostle** refers to someone who has been sent. In this passage, it does not refer to any of the 12 “apostles.” If it would be helpful in your language, you could use a descriptive phrase instead of the word you normally use for the 12 “apostles.” Alternate translation: “the sent one” or “the ambassador” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 3 1 hfyc figs-possession τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν 1 Here the author uses the possessive form to speak about the **apostle** and the **high priest** who is the main content of **our confession**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the apostle and high priest whom we confess” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 3 1 mnd4 figs-abstractnouns τῆς ὁμολογίας ἡμῶν 1 of our confession If your language does not use an abstract noun for the idea behind **confession**, you could express the idea by using a verb such as “confess” or “believe.” Alternate translation: “whom we confess” or “in whom we believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 3 2 m4dh writing-pronouns τῷ ποιήσαντι 1 Here, the phrase **the one who appointed** refers to God the Father. If it would be helpful in your language, you could make to whom **the one who appointed** refers explicit. Alternate translation: “to God, who appointed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -HEB 3 2 my64 translate-names Μωϋσῆς 1 The word **Moses** is the name of a man. God had him lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) +HEB 3 2 m4dh writing-pronouns τῷ ποιήσαντι 1 Here, the phrase **the one who appointed** refers to God the Father. If it would be helpful in your language, you could make explicit to whom **the one who appointed** refers. Alternate translation: “to God, who appointed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 3 2 my64 translate-names Μωϋσῆς 1 The word **Moses** is the name of a man. God had **Moses** lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 2 u5qc figs-extrainfo ὡς καὶ Μωϋσῆς ἐν τῷ οἴκῳ αὐτοῦ 1 Here the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 3 2 eqp7 figs-metaphor ἐν τῷ οἴκῳ αὐτοῦ 1 in God’s house Here, the word **house** refers to a group of people, in this case the Israelites. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “among God’s tribe” or “in his clan” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 2 k4u8 writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make to whom **his** refers explicit. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 7fd4795236c43d33c798e48e3d29b9582c93abaf Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 17:03:22 +0000 Subject: [PATCH 043/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 553e23be99..546035e5e9 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -264,7 +264,7 @@ HEB 3 2 m4dh writing-pronouns τῷ ποιήσαντι 1 Here, the phrase **the HEB 3 2 my64 translate-names Μωϋσῆς 1 The word **Moses** is the name of a man. God had **Moses** lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 2 u5qc figs-extrainfo ὡς καὶ Μωϋσῆς ἐν τῷ οἴκῳ αὐτοῦ 1 Here the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 3 2 eqp7 figs-metaphor ἐν τῷ οἴκῳ αὐτοῦ 1 in God’s house Here, the word **house** refers to a group of people, in this case the Israelites. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “among God’s tribe” or “in his clan” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 3 2 k4u8 writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make to whom **his** refers explicit. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 3 2 k4u8 writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit to whom **his** refers. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 2 wnzn translate-textvariants τῷ οἴκῳ αὐτοῦ 1 Instead of **his house**, many ancient manuscripts have the phrase “all his house.” This phrase is in the Old Testament story about **Moses** (see [Numbers 12:7](../../num/12/07.md)). So, it is possible that scribes added “all” to **his house** because they knew this passage. Unless there is a good reason to use “all his house,” you should use **his house**. (See: [[rc://en/ta/man/translate/translate-textvariants]]) HEB 3 3 os46 translate-versebridge 0 To help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put the general principle about buildings and builders in a first sentence and the application of that general principle in a second sentence. Alternate translation: “For every house is built by someone, and the one building the house has greater honor than the house. According to that much, since God is the one who built all things, this one has been considered worthy of greater glory than Moses.” (See: [[rc://en/ta/man/translate/translate-versebridge]]) HEB 3 3 b1zp writing-pronouns οὗτος 1 Here, the phrase **this one** refers to Jesus, the Son. If it would be helpful in your language, you could make to whom **this one** refers explicit. Alternate translation: “Jesus” or “this Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 29df902613013de286b47b46097771dc55bc444f Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:05:57 +0000 Subject: [PATCH 045/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 546035e5e9..fb0087c1f6 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -172,7 +172,7 @@ HEB 2 8 yn89 figs-yousingular ὑπέταξας 1 Since the author of the quota HEB 2 8 k5j2 figs-metaphor πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ 1 You put everything in subjection under his feet Here the author of the quotation speaks as if **all {things}** could be under the **feet** of humans. In the author’s culture, something that is under feet has been conquered and is controlled by the person whose feet it is under. The point is that **all {things}** are conquered and controlled by humans. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “You made him control all things” or “You gave him authority over all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 8 ac9f figs-gendernotations αὐτοῦ…αὐτῷ…αὐτῷ 1 his feet … to him Just as in [2:6–7](../02/06.md), the words **his** and **him** could primarily refer to: (1) humans in general. Alternate translation: “his or her … to him or her … to him or her” (2) Jesus. Alternate translation: “his … to him … to him” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 8 sq9i writing-quotations ἐν τῷ γὰρ ὑποτάξαι τὰ πάντα 1 Here, the phrase **For in** introduces a restatement of part of the quote. The author restates this portion of the quote (**subjecting all the things**) so that he can comment on it. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “By using the phrase ‘subjecting all the things’” or “For with the words ‘subjecting all the things’” (See: [[rc://en/ta/man/translate/writing-quotations]]) -HEB 2 8 nwci writing-pronouns ἀφῆκεν 1 Here, the word **he** refers to God. If it would be helpful in your language, you could make explicit the person to whom the pronoun **he** refers. Alternate translation: “God left” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 2 8 nwci writing-pronouns ἀφῆκεν 1 Here, the word **he** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God left” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 8 rf44 figs-doublenegatives οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον 1 He did not leave anything not subjected to him Here, the phrase **nothing not** means that there are no exceptions to how all things will be **subjected** to **him**. If it would be helpful in your language, you could use a form that only includes one negative. Alternate translation: “he did not omit anything that could be subjected to him” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 2 8 xy7c figs-activepassive οὐδὲν…ἀνυπότακτον…τὰ πάντα ὑποτεταγμένα 1 we do not yet see everything subjected to him 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. The author uses the passive form here to focus on what is **subjected** rather than focusing on the person doing the “subjecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “nothing that God did not subject … God subjecting all the things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 9 wlt0 figs-metaphor τὸν…βραχύ τι παρ’ ἀγγέλους ἠλαττωμένον 1 Here the author refers to how Jesus was **lower than the angels**. While he may have believed that this was true in terms of spatial placement, since angels live in heaven “above” and Jesus lived on earth “below,” the point is primarily about status and power. Being **lower** means that **Jesus** had less status and power than the **angels**. If it would be helpful in your language, you could use a comparable phrase that describes how **Jesus** had less status and power than **angels** during his incarnate life. See how you translated this clause in [2:7](../02/07.md). Alternate translation: “who had a little less status than the angels” or “who was a little less important than the angels” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From f4aec737ca9fdba4fed37f9c3c89ff8a00eefb8a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:06:31 +0000 Subject: [PATCH 046/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index fb0087c1f6..99e9720835 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -188,7 +188,7 @@ HEB 2 9 bil4 figs-metaphor γεύσηται θανάτου 1 he might taste deat HEB 2 9 yyoa figs-abstractnouns γεύσηται θανάτου 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “he might taste what dying is like” or “he might die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 10 bwa6 grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces an explanation of how and why Jesus “tastes of death on behalf of everyone.” If it would be helpful in your language, you could use a phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Now” or “Here is why that happened:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 10 wsni translate-unknown ἔπρεπεν 1 Here, the phrase **it was proper** identifies that something is appropriate or correct for a specific situation. If it would be helpful in your language, you could use a word or phrase that refers to correct or appropriate behavior. Alternate translation: “it was fitting” (See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 2 10 fjmw writing-pronouns αὐτῷ 1 Here, the word **him** refers to God the Father, who is the one who “perfects” the **founding leader**, who is Jesus. If it would be helpful in your language, you could make explicit the person to whom the pronoun **him** refers. Alternate translation: “for God the Father” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 2 10 fjmw writing-pronouns αὐτῷ 1 Here, the word **him** refers to God the Father, who is the one who “perfects” the **founding leader**, who is Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “for God the Father” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 10 dp82 figs-infostructure πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν, διὰ παθημάτων τελειῶσαι. 1 Here, the phrase **having brought many sons into glory** could refer to: (1) what the **founding leader**, Jesus, does. Alternate translation: “to perfect through sufferings the one who has brought many sons into glory, who is the founding leader of their salvation” (2) what God the Father does. Alternate translation: “who has brought many sons into glory, to perfect the founding leader of their salvation through sufferings” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 2 10 ou87 πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα 1 Here, the phrase **having brought** emphasizes the beginning of the process more than its completion. The point is that the “bringing” of “many sons into glory” has begun. If it would be helpful in your language, you could make it clearer that the phrase **having brought** emphasizes the beginning of the “bringing.” Alternate translation: “having started bringing many sons into glory” HEB 2 10 r899 figs-metaphor πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα 1 bring many sons to glory Here the author speaks of **glory** as if it were a place into which the **sons** could be **brought**. The author speaks in this way to identify **glory** as a goal toward which those who believe are aiming. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “having given glory to many sons” or “having oriented many sons toward glory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 941e1b3ea103af67a738d08a3092a26da26146c5 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:06:54 +0000 Subject: [PATCH 047/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 99e9720835..e03ca89ce6 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -198,7 +198,7 @@ HEB 2 10 nkus figs-abstractnouns εἰς δόξαν 1 If your language does not HEB 2 10 sw9t figs-possession τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν 1 the leader of their salvation Here the author uses the possessive form to speak of Jesus, the **founding leader**, who establishes and leads his people to **salvation**. If it would be helpful in your language, you could use a verbal phrase that refers to what Jesus does as **founding leader**. Alternate translation: “the one who leads them to salvation” or “their leader, who establishes their salvation,” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 2 10 l321 figs-abstractnouns τῆς σωτηρίας αὐτῶν, διὰ παθημάτων 1 complete If your language does not use abstract nouns for the ideas behind **salvation** and **sufferings**, you could express the ideas by using verbs such as “save” and “suffer.” Alternate translation: “who saves them through what he suffered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 11 ky9v grammar-connect-logic-result γὰρ 1 the one who sanctifies Here, the word **For** introduces an explanation of how believers can be called “sons” (see [2:10](../02/10.md)) and of why Jesus suffered in order to save these “sons.” If it would be helpful in your language, you could use a word or phrase that does introduce an explanation, or you could leave **For** untranslated. Alternate translation: “Everyone who believes is a son, because” or “He saved them through sufferings because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -HEB 2 11 jy9p figs-explicit ὅ…ἁγιάζων, καὶ οἱ ἁγιαζόμενοι 1 General Information: Here, the phrase **the one who sanctifies** refers to Jesus, and the phrase **those who are being sanctified** refers to believers. If it would be helpful in your language, you could make explicit the person to whom these phrases refer. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 2 11 jy9p figs-explicit ὅ…ἁγιάζων, καὶ οἱ ἁγιαζόμενοι 1 General Information: Here, the phrase **the one who sanctifies** refers to Jesus, and the phrase **those who are being sanctified** refers to believers. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 11 jzw3 figs-activepassive οἱ ἁγιαζόμενοι 1 those who are sanctified 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. The author uses the passive form here to focus on those who are **being sanctified** rather than focusing on the person doing the “sanctifying.” If you must state who does the action, the author implies that “Jesus” does it. Alternate translation: “those whom Jesus is sanctifying” or “those whom he is sanctifying” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 11 bj7i figs-explicit ἐξ ἑνὸς πάντες 1 have one source Here, the word **one** could refer to: (1) God the Father, who is the source of all humans and also of God the Son. Alternate translation: “all have one source, God himself” or “all have the same Father” (2) type or common origin. Alternate translation: “all have one common origin” or “are all humans together” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 11 ul23 writing-pronouns οὐκ ἐπαισχύνεται 1 he is not ashamed Here, the word **he** refers back to the **the one who sanctifies**, who is Jesus. If it would be helpful in your language, you could make explicit the person to whom the pronoun **he** refers. Alternate translation: “Jesus is not ashamed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 8ba8af04ce40c3689d44aa2068b954727df258c4 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:07:18 +0000 Subject: [PATCH 048/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index e03ca89ce6..5f3ba37230 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -201,7 +201,7 @@ HEB 2 11 ky9v grammar-connect-logic-result γὰρ 1 the one who sanctifies Here HEB 2 11 jy9p figs-explicit ὅ…ἁγιάζων, καὶ οἱ ἁγιαζόμενοι 1 General Information: Here, the phrase **the one who sanctifies** refers to Jesus, and the phrase **those who are being sanctified** refers to believers. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 11 jzw3 figs-activepassive οἱ ἁγιαζόμενοι 1 those who are sanctified 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. The author uses the passive form here to focus on those who are **being sanctified** rather than focusing on the person doing the “sanctifying.” If you must state who does the action, the author implies that “Jesus” does it. Alternate translation: “those whom Jesus is sanctifying” or “those whom he is sanctifying” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 11 bj7i figs-explicit ἐξ ἑνὸς πάντες 1 have one source Here, the word **one** could refer to: (1) God the Father, who is the source of all humans and also of God the Son. Alternate translation: “all have one source, God himself” or “all have the same Father” (2) type or common origin. Alternate translation: “all have one common origin” or “are all humans together” (See: [[rc://en/ta/man/translate/figs-explicit]]) -HEB 2 11 ul23 writing-pronouns οὐκ ἐπαισχύνεται 1 he is not ashamed Here, the word **he** refers back to the **the one who sanctifies**, who is Jesus. If it would be helpful in your language, you could make explicit the person to whom the pronoun **he** refers. Alternate translation: “Jesus is not ashamed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 2 11 ul23 writing-pronouns οὐκ ἐπαισχύνεται 1 he is not ashamed Here, the word **he** refers back to the **the one who sanctifies**, who is Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “Jesus is not ashamed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 11 k1q5 figs-litotes οὐκ ἐπαισχύνεται 1 is not ashamed to call them brothers Here the author uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you could express the meaning positively. Alternate translation: “he is proud” (See: [[rc://en/ta/man/translate/figs-litotes]]) HEB 2 11 h8rz figs-activepassive οὐκ ἐπαισχύνεται…καλεῖν 1 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. The author uses the passive form here to focus on the person who is **ashamed** rather than focusing on the person doing the “shaming.” Alternate translation: “he does not feel shame when he calls” or “he does not worry when others shame him for calling” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 11 a8h9 figs-gendernotations ἀδελφοὺς 1 brothers Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) From abb4d0350d2f78f7767d65ae626a0d5bb9589bd0 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:07:38 +0000 Subject: [PATCH 049/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 5f3ba37230..6a1b0de755 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -217,7 +217,7 @@ HEB 2 12 tn8n figs-explicit ἐκκλησίας 1 from inside the assembly Here, HEB 2 12 qz6b figs-abstractnouns ἐν μέσῳ ἐκκλησίας 1 If your language does not use an abstract noun for the idea behind **assembly**, you could express the idea by using a verb such as “assemble” or “gather together.” Alternate translation: “among the people who assemble together” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 13 dx1q writing-quotations καὶ πάλιν -1 General Information: Here the author quotes from an important text, the Old Testament. He does not introduce them as quotations but instead as words that Jesus the Son has spoken. However, the audience would have understood that these are quotations from the Old Testament. The first quotation comes from [Isaiah 8:17](../../isa/08/17.md), and the second quotation comes from [Isaiah 8:18](../../isa/08/18.md). Since the author introduces these quotation as words that the Son has spoken, you should introduce the quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include a footnote or use some other form to identify the quotations. Alternate translation: “And again he says … And again he says,” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 2 13 efbv figs-quotations καὶ πάλιν, ἐγὼ ἔσομαι πεποιθὼς ἐπ’ αὐτῷ. καὶ πάλιν, ἰδοὺ, ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Alternate translation: “And again he says that he will trust him. And again he says that people should behold him and the little children whom God gave him.” (See: [[rc://en/ta/man/translate/figs-quotations]]) -HEB 2 13 s1fp writing-pronouns αὐτῷ 1 And again, Here, the word **him** refers to God the Father. If it would be helpful in your language, you could make explicit the person to whom **him** refers. Alternate translation: “God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 2 13 s1fp writing-pronouns αὐτῷ 1 And again, Here, the word **him** refers to God the Father. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 13 y4vb figs-exclamations ἰδοὺ, ἐγὼ 1 Here, the word **Behold** draws attention to **I and the little children**. It asks the audience to pay special attention to what follows. If it would be helpful in your language, you could use a word or phrase that draws attention to what follows. Alternate translation: “Pay attention to me” (See: [[rc://en/ta/man/translate/figs-exclamations]]) HEB 2 13 xap9 translate-kinship τὰ παιδία 1 the children Here, the phrase **little children** refers to everyone who believes. Just as Jesus is a “son” of God the Father (see [1:2](../01/02.md)), those who believe in him are also **children** of God (see also [2:10](../02/10.md)). Being **little children** who belong to God means that believers are part of God’s family and siblings of Jesus. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “the people who are like God’s little children” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 2 14 e1ie grammar-connect-logic-result οὖν 1 Here the author draws an inference from how Jesus has many “brothers,” who are also God’s **little children** (see [2:11–13](../02/11.md). The word **Therefore** also introduces a new development in the argument, since the author now begins to talk about what Jesus has done for those who believe. If it would be helpful in your language, you could use a word or phrase that introduces an inference or a development in the argument. Alternate translation: “In light of that” or “So then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) From 378d46457d352939ac5e9ddd91ec6ac9802b1afe Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:08:24 +0000 Subject: [PATCH 050/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 6a1b0de755..cb7045477d 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -260,7 +260,7 @@ HEB 3 1 wb5f κλήσεως ἐπουρανίου 1 Here, the word **heavenly* HEB 3 1 zma3 translate-unknown τὸν ἀπόστολον 1 the apostle and high priest Here, the word **apostle** refers to someone who has been sent. In this passage, it does not refer to any of the 12 “apostles.” If it would be helpful in your language, you could use a descriptive phrase instead of the word you normally use for the 12 “apostles.” Alternate translation: “the sent one” or “the ambassador” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 3 1 hfyc figs-possession τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν 1 Here the author uses the possessive form to speak about the **apostle** and the **high priest** who is the main content of **our confession**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the apostle and high priest whom we confess” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 3 1 mnd4 figs-abstractnouns τῆς ὁμολογίας ἡμῶν 1 of our confession If your language does not use an abstract noun for the idea behind **confession**, you could express the idea by using a verb such as “confess” or “believe.” Alternate translation: “whom we confess” or “in whom we believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 3 2 m4dh writing-pronouns τῷ ποιήσαντι 1 Here, the phrase **the one who appointed** refers to God the Father. If it would be helpful in your language, you could make explicit to whom **the one who appointed** refers. Alternate translation: “to God, who appointed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 3 2 m4dh writing-pronouns τῷ ποιήσαντι 1 Here, the phrase **the one who appointed** refers to God the Father. If it would be helpful in your language, you could make explicit that this phrase refers to God the Father. Alternate translation: “to God, who appointed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 2 my64 translate-names Μωϋσῆς 1 The word **Moses** is the name of a man. God had **Moses** lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 2 u5qc figs-extrainfo ὡς καὶ Μωϋσῆς ἐν τῷ οἴκῳ αὐτοῦ 1 Here the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 3 2 eqp7 figs-metaphor ἐν τῷ οἴκῳ αὐτοῦ 1 in God’s house Here, the word **house** refers to a group of people, in this case the Israelites. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “among God’s tribe” or “in his clan” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 7ec97851cfa8d2b1e437dcd71fae6765db19cef2 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:08:43 +0000 Subject: [PATCH 051/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index cb7045477d..9c9b7a18b5 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -264,7 +264,7 @@ HEB 3 2 m4dh writing-pronouns τῷ ποιήσαντι 1 Here, the phrase **the HEB 3 2 my64 translate-names Μωϋσῆς 1 The word **Moses** is the name of a man. God had **Moses** lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 2 u5qc figs-extrainfo ὡς καὶ Μωϋσῆς ἐν τῷ οἴκῳ αὐτοῦ 1 Here the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 3 2 eqp7 figs-metaphor ἐν τῷ οἴκῳ αὐτοῦ 1 in God’s house Here, the word **house** refers to a group of people, in this case the Israelites. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “among God’s tribe” or “in his clan” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 3 2 k4u8 writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit to whom **his** refers. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 3 2 k4u8 writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 2 wnzn translate-textvariants τῷ οἴκῳ αὐτοῦ 1 Instead of **his house**, many ancient manuscripts have the phrase “all his house.” This phrase is in the Old Testament story about **Moses** (see [Numbers 12:7](../../num/12/07.md)). So, it is possible that scribes added “all” to **his house** because they knew this passage. Unless there is a good reason to use “all his house,” you should use **his house**. (See: [[rc://en/ta/man/translate/translate-textvariants]]) HEB 3 3 os46 translate-versebridge 0 To help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put the general principle about buildings and builders in a first sentence and the application of that general principle in a second sentence. Alternate translation: “For every house is built by someone, and the one building the house has greater honor than the house. According to that much, since God is the one who built all things, this one has been considered worthy of greater glory than Moses.” (See: [[rc://en/ta/man/translate/translate-versebridge]]) HEB 3 3 b1zp writing-pronouns οὗτος 1 Here, the phrase **this one** refers to Jesus, the Son. If it would be helpful in your language, you could make to whom **this one** refers explicit. Alternate translation: “Jesus” or “this Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From ef3dfe113334b353e8accc330ecdd0fe9c016c40 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:09:40 +0000 Subject: [PATCH 052/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 9c9b7a18b5..96c81d4aa3 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -691,7 +691,7 @@ HEB 6 18 bmq6 figs-abstractnouns ἰσχυρὰν παράκλησιν ἔχωμ HEB 6 18 gk6n figs-metaphor κρατῆσαι τῆς…ἐλπίδος 1 will have a strong encouragement to hold firmly to the hope set before us Here, the phrase **hold firmly** refers to continuing to consistently believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or expect something. Alternate translation: “to tightly grasp the hope” or “to continue to expect the hope” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 18 vjvm figs-abstractnouns τῆς…ἐλπίδος 1 If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using a verb such as “hope” or “expect.” The author could primarily be focusing on: (1) the act of “hoping.” Alternate translation: “to how we hope for what God has” (2) what it is that we **hope** for. Alternate translation: “to what we hope for that is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 6 18 hs84 figs-activepassive προκειμένης 1 set before us 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. The author uses the passive form here to focus on what is **set before** rather than focusing on the person doing the “setting before.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “that God has set before us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -HEB 6 19 w66k writing-pronouns ἣν 1 Connecting Statement: Here, the word **which** refers back to “the hope” that the author mentioned in the previous verse (see [6:18](../06/18.md)). If it would be helpful in your language, you could make explicit what **which** refers to. Alternate translation: “which hope” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 6 19 w66k writing-pronouns ἣν 1 Connecting Statement: Here, the word **which** refers back to “the hope” that the author mentioned in the previous verse (see [6:18](../06/18.md)). If it would be helpful in your language, you could make explicit that **which** refers "the hope." Alternate translation: “which hope” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 6 19 ng9i figs-metaphor ὡς ἄγκυραν…τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν 1 as a secure and reliable anchor for the soul Here the author states that “hope” functions **as an anchor for the soul**. Just like an **anchor** holds a ship in one place so that it does not drift away (see the chapter introduction), so “hope,” which is **both reliable and confirmed**, holds **the soul** in one place so that the person persists in trusting God and hoping for what he has promised. If it would be helpful in your language, you could refer to something else that holds things in place, or you could express the idea plainly. Alternate translation: “like a weight that holds the soul in place, both reliable and confirmed” or “as something that keeps the soul close to God in a reliable and confirmed way” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 19 xaxt translate-unknown ἄγκυραν 1 An **anchor** is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and in this way the anchor keeps the boat from moving around or drifting away. If your readers would not know what **an anchor** is, you could explain it or refer to a different object that keeps something in place. Alternate translation: “a foundation stone” or “a pillar” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 19 vdt3 figs-doublet ἀσφαλῆ τε καὶ βεβαίαν 1 a secure and reliable anchor These two terms mean basically the same thing and are used together to emphasize how secure the “hope” is. If your language does not use repetition to do this or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “extremely reliable” or “very much confirmed” (See: [[rc://en/ta/man/translate/figs-doublet]]) From 7b3b60a8aeaad550f367aa70c6b922dfbb3f9120 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:10:05 +0000 Subject: [PATCH 053/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 96c81d4aa3..813d9cb0f8 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -712,7 +712,7 @@ HEB 7 1 ucr1 translate-names Ἀβραὰμ 1 The word **Abraham** is the name HEB 7 1 ji3f grammar-connect-time-simultaneous ὑποστρέφοντι 1 Here, the word **returning** refers to action that happened at the same time as when Melchizedek **met Abraham**. If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “when he was returning” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) HEB 7 1 rx36 figs-explicit Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων 1 Abraham returning from the slaughter of the kings The phrase **the slaughter of the kings** refers to a story in [Genesis 14:1–16](../gen/14/01.md). Four **kings** conquered a city in which Abraham’s nephew was living, and they captured his nephew. Abraham took the fighting men that he had, and he conquered and “slaughtered” the armies of these four **kings**. He recovered all the valuable things that these **kings** had taken, including his nephew. When he was going back home after defeating the **kings**, he met **Melchizedek**. If your readers would need to know more about this background than the author states explicitly, you could include some extra information in your translation, or you could use a footnote to explain the story. Alternate translation: “Abraham, who was returning from the battle in which he defeated the four kings who had kidnapped his nephew,” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 1 np7o figs-synecdoche τῶν βασιλέων 1 Here, the word **kings** refers to both the **kings** and their armies. If it would be helpful in your language, you could refer explicitly to their armies. Alternate translation: “of the kings and their fighting men” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -HEB 7 2 q87x writing-pronouns ᾧ 1 It was to him Here, the word **whom** refers back to Melchizedek. If it would be helpful in your language, you could make explicit to whom **whom** refers. Alternate translation: “to whom—that is, Melchizedek—” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 7 2 q87x writing-pronouns ᾧ 1 It was to him Here, the word **whom** refers back to Melchizedek. If it would be helpful in your language, you could make explicit that the pronoun refers to Melchizedek. Alternate translation: “to whom—that is, Melchizedek—” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 2 dplz translate-unknown δεκάτην…ἐμέρισεν 1 Here, the word **apportioned** refers to how a person might divide a group of things into “portions” and share give each portion to a person. Here, Abraham divides up what he has into ten portions, and he gives Melchizedek one of those portions. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “handed over one tenth” or “presented one part out of ten” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 7 2 pw9x figs-explicit ἀπὸ πάντων 1 Here, the phrase **all {things}** refers to the things that Abraham took from the kings that he had defeated. This would have included what the kings took from their enemies and things that they themselves had. If it would be helpful in your language, you could make explicit what **all {things} refers to. Alternate translation: “from all that he had plundered from the kings” or “from everything that he took after defeating the kings” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 2 x3bd figs-explicit πρῶτον μὲν ἑρμηνευόμενος 1 Here the author does not state what is **translated**. The word **first** implies that it is the first name for this person: “Melchizedek.” If it would be helpful in your language, you could clarify that the author is translaing the name “Melchizedek.” Alternate translation: “his name first being translated as” or “first indeed the name ‘Melchizedek’ being translated as” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 9ba103578752616f1b93746bef3dda03664e41d7 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:13:54 +0000 Subject: [PATCH 054/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 813d9cb0f8..4a03cbf945 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -730,7 +730,7 @@ HEB 7 3 ajrw translate-unknown μένει ἱερεὺς εἰς τὸ διην HEB 7 4 h2bg grammar-connect-words-phrases δὲ 1 Connecting Statement: Here, the word **But** introduces the next thing that the author wants to say about Melchizedek. It does not introduce a contrast with the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces further development, or you could leave **But** untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 4 iyvq θεωρεῖτε 1 Alternate translation: “observe” or “see” HEB 7 4 qdtp figs-explicit πηλίκος 1 Here the author does not specify in what way Melchizedek was **great**. The audience would have inferred that he was **great** in importance and rank. If it would be helpful in your language, you could clarify what about Melchizedek was **great**. Alternate translation: “how great in rank” or “how significant” (See: [[rc://en/ta/man/translate/figs-explicit]]) -HEB 7 4 w2gg writing-pronouns οὗτος 1 this man was The phrase **this one** refers to Melchizedek. If it would be helpful in your language, you could make explicit to whom **this one** refers. Alternate translation: “this Melchizedek was” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 7 4 w2gg writing-pronouns οὗτος 1 this man was The phrase **this one** refers to Melchizedek. If it would be helpful in your language, you could make explicit that the phrase refers to Melchizedek. Alternate translation: “this Melchizedek was” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 4 usbu figs-explicit ᾧ δεκάτην Ἀβραὰμ, ἔδωκεν ἐκ τῶν ἀκροθινίων, ὁ πατριάρχης 1 Here the audience would have agreed that the person who is “greater” would receive the **tenth** from the person who is not as **great**. If your readers would not make this inference or agree that this is true, you may need to make the reasoning explicit. Alternate translation: “to whom the patriarch Abraham gave a tenth from the best plunder, which is what people do for a greater person” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 4 kwpe translate-unknown ἐκ τῶν ἀκροθινίων 1 Here, the phrase **the best plunder** refers to the most valuable objects that Abraham took from the “kings” (see [7:1](../07/01.md)) when he defeated them. The author means that the **tenth** that Abraham gave to Melchizedek only included the most valuable objects. If it would be helpful in your language, you could use a word or phrase that identifies the most valuable things that Abraham took from his enemies. Alternate translation: “from the best things that he took from his enemies” or “of the most expensive items that he plundered from the four kings” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 7 5 l29w grammar-connect-words-phrases καὶ οἱ μὲν 1 Here, the word **indeed** indicates that the author is introducing the first half of a contrast (the second half of the contrast is in [7:6](../07/06.md)). If it would be helpful in your language, you could use a word that introduces the first half of a contrast, or you could leave **Indeed** untranslated. Alternate translation: “And on the one hand, those” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) @@ -747,7 +747,7 @@ HEB 7 5 rx2f grammar-connect-logic-contrast καίπερ 1 Here, the phrase **e HEB 7 5 x4za figs-idiom ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ 1 they, too, have come from Abraham’s body The phrase **from the loin of Abraham** identifies everyone who has **come** from that **loin** as descendants of **Abraham**. The word **loin** refers to the male sexual organ, so anyone who has come from someone’s **loin** is descended from that person. If it would be helpful in your language, you could use a phrase that identifies people who have descended from one ancestor. Alternate translation: “they have Abraham as a common ancestor” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 7 5 m23m translate-names Ἀβραάμ 1 The word **Abraham** is the name of a man. He is the man from whom all the Israelites and Jews are descended. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 7 6 bg0k grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the second half of the contrast. The first half is in the previous verse ([7:5](../07/05.md)). If it would be helpful in your language, you could use a word that introduces the second half of a contrast, or you could leave **But** untranslated. Alternate translation: “And on the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -HEB 7 6 e0ic writing-pronouns ὁ 1 Here, the phrase **{this} one** refers to Melchizedek. If it would be helpful in your language, you could make explicit to whom **{this} one** refers. Alternate translation: “Melchizedek,” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 7 6 e0ic writing-pronouns ὁ 1 Here, the phrase **{this} one** refers to Melchizedek. If it would be helpful in your language, you could make explicit that the phrase refers to Melchizedek. Alternate translation: “Melchizedek,” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 6 r2rs translate-unknown μὴ γενεαλογούμενος ἐξ αὐτῶν 1 whose descent was not traced from them The word **genealogy** refers to a list of ancestors. In the author’s culture, this list primarily included one’s father, one’s grandfather, one’s great-grandfather, and so on. If your readers would not know what a **genealogy** is, you could use a comparable word or a descriptive phrase. Alternate translation: “not belonging in their list of ancestors” or “not being descended from their ancestors” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 7 6 uwoz figs-abstractnouns δεδεκάτωκεν 1 If your language does not use an abstract noun for the idea behind **tithe**, you could express the idea by using an adjective such as “tenth” or in some other natural way. See how you translated the identical phrase in [7:5](../07/05.md). Alternate translation: “has received one out of ten portions” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 7 6 tseb translate-names Ἀβραάμ 1 The word **Abraham** is the name of a man. He is the man from whom all the Israelites and Jews are descended. (See: [[rc://en/ta/man/translate/translate-names]]) From a1ece45fca1110fbc00707e568817296b92d8f0d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:14:12 +0000 Subject: [PATCH 055/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 4a03cbf945..b5102aa842 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -774,7 +774,7 @@ HEB 7 9 odg8 figs-explicit δι’ Ἀβραὰμ…δεδεκάτωται 1 He HEB 7 10 g26s figs-idiom ἔτι…ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν 1 Levi was in the body of his ancestor The phrase **the loin of {his} father** refers to the male sexual organ. In the author’s culture, one way to speak about children was to refer to them as the product of the father’s semen. So, Abraham’s descendants can be referred to as if they were semen that was still inside Abraham. The author uses this figure of speech to make two points. First, Levi and the priests descended from him had not yet been born and thus could be considered semen that was still inside Abraham. Second, because they were inside Abraham, they participated in whatever Abraham did. This included giving a tithe to Melchizedek. If it would be helpful in your language, you could use a phrase that closely identifies Levi and Abraham while showing that Levi was not yet born. Alternate translation: “he was not yet born, and Abraham represented him” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 7 10 bd2l translate-kinship τοῦ πατρὸς 1 Here the author uses the word **father** to refer in general to a male ancestor. Abraham was more specifically Levi’s great-grandfather on his father’s side. Use an appropriate word for this relationship in your culture. Alternate translation: “of his ancestor” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 7 10 p0zd translate-names Μελχισέδεκ 1 The word **Melchizedek** is the name of a man, the same man that the author has been discussing in this chapter. (See: [[rc://en/ta/man/translate/translate-names]]) -HEB 7 10 l5dd writing-pronouns αὐτῷ 1 Here, the word **him** refers to Abraham. If it would be helpful in your language, you could make explicit to whom **him** refers. Alternate translation: “Abraham” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 7 10 l5dd writing-pronouns αὐτῷ 1 Here, the word **him** refers to Abraham. If it would be helpful in your language, you could make explicit that the pronoun refers to Abraham. Alternate translation: “Abraham” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 11 kdb8 grammar-connect-words-phrases μὲν οὖν 1 Now Here, the word **then** shows the audience that the author is continuing the argument about Melchizedek and the priests descended from Levi. The word **indeed** signals the first part of a contrast. The second part is the question in the second half of this verse. If it would be helpful in your language, you could use words or phrases that introduce a development in the argument that takes the form of a contrast. Alternate translation: “therefore” or “then one the one hand” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 11 ruvi grammar-connect-condition-contrary εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν 1 Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **perfection** did not happen **through the Levitical priesthood**. He proves that the conditional statement is not true by reminding the audience that God did indeed appoint **another priest** who is **according to the order of Melchizedek**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If indeed then, perfection had actually been through the Levitical priesthood” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) HEB 7 11 yvxw figs-abstractnouns τελείωσις…ἦν 1 If your language does not use an abstract noun for the idea behind **perfection**, you could express the idea by using an adjective such as “perfect.” Alternate translation: “people could become perfect” or “what is perfect was” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 4bf38bb50cc1755340676f09e328770c8f60b740 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:14:36 +0000 Subject: [PATCH 056/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index b5102aa842..20f29ecf75 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -782,7 +782,7 @@ HEB 7 11 nw53 translate-unknown τῆς Λευειτικῆς ἱερωσύνη HEB 7 11 eyek figs-abstractnouns τῆς Λευειτικῆς ἱερωσύνης 1 If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “how the Levites served as priests” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 7 11 t3pe grammar-connect-words-phrases γὰρ 1 Here, the word **for** introduces a clarification or explanation of what the author just said. In other words, he speaks about **perfection** and the **Levitical priesthood** because this **priesthood** was the **basis** for the whole **law**. He wishes his audience to know that he what he says about **perfection** and **priesthood** applies to the whole **law**. If it would be helpful in your language, you could use a word or phrase that introduces a clarification or explanation. Alternate translation: “now” or “in fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 11 etid figs-infostructure εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ’ αὐτῆς νενομοθέτηται, 1 Here the author provides a clarification after he makes his claim. If your readers would find this order confusing, you could put the clarification before the claim. Alternate translation: “Now on the basis of the Levitical priesthood the people had been given the law. If indeed then, perfection was through the Levitical priesthood,” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -HEB 7 11 ui2m figs-explicit ὁ λαὸς…νενομοθέτηται 1 Here the author refers to the **law** that God gave through Moses to the **people** of Israel. If it would be helpful in your language, you could make explicit which **law** and which **people** the author is referring to. Alternate translation: “the Israelite people had been given Moses’ law” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 7 11 ui2m figs-explicit ὁ λαὸς…νενομοθέτηται 1 Here the author refers to the **law** that God gave through Moses to the **people** of Israel. If it would be helpful in your language, you could make explicit to which **law** and which **people** the author is referring. Alternate translation: “the Israelite people had been given Moses’ law” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 11 a17s figs-activepassive ὁ λαὸς…νενομοθέτηται 1 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. The author uses the passive form here to focus on the **people**, who were **given {the} law**, rather than focusing on the person doing the “giving.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God had given the law to the people” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 7 11 wgp5 figs-rquestion τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισέδεκ, ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι? 1 what further need would there have been for another priest to arise after the manner of Melchizedek, and not be considered to be after the manner of Aaron? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question implies that the answer is “there was no further need.” If it would be helpful in your language, you could express the idea by using a strong negation. Alternate translation: “there was no further at all for another priest to arise according to the order of Melchizedek and not be said to be according to the order of Aaron.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 7 11 jt8l figs-abstractnouns τίς ἔτι χρεία 1 If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need” or an adjective such as “necessary.” Alternate translation: “why was it still necessary” or “why was it needed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From f96fb9fc21c4f6d7ab4f77813b971f7daea615fb Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:15:16 +0000 Subject: [PATCH 057/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 20f29ecf75..584ebdbff9 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -810,7 +810,7 @@ HEB 7 14 onns figs-explicit περὶ ἱερέων οὐδὲν 1 Here, the ph HEB 7 15 uf6c writing-pronouns ἐστιν 1 Here, the word **this** could refer to: (1) the author’s claim that God changed the priesthood. Alternate translation: “the change in priesthood is” or “the fact that God has changed the priesthood is” (2) more generally to what the author is arguing about Jesus and the priests who are descended from Levi. Alternate translation: “what I am arguing is” or “what I have said is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 15 jn1p καὶ περισσότερον ἔτι κατάδηλόν ἐστιν 1 What we say is clearer yet Here, the phrase **still even more obvious** is a stronger form of the phrase “{it is} obvious” in [7:14](../07/14.md). The author’s point is that everyone must acknowledge that **this** (see the previous note) is true given that the following **if** statement is also true. If it would be helpful in your language, you could use a word or phrase that introduces something that everyone must agree with. Alternate translation: “And everyone must agree that this is true” or “And everyone knows that this is surely correct” HEB 7 15 md9i grammar-connect-condition-fact εἰ…ἀνίσταται ἱερεὺς ἕτερος 1 if another priest arises Here the author is speaking as if **another priest** “emerging” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “because” or “since.” Alternate translation: “now that another priest has emerged” or “because another priest has emerged” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) -HEB 7 15 i17g figs-explicit ἱερεὺς ἕτερος 1 General Information: Here, the phrase **another priest** refers to Jesus, who is a different kind of **priest** than the priests who are descended from Levi. If it would be helpful in your language, you could make explicit to whom **another priest** refers. Alternate translation: “Jesus, who is a different priest,” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 7 15 i17g figs-explicit ἱερεὺς ἕτερος 1 General Information: Here, the phrase **another priest** refers to Jesus, who is a different kind of **priest** than the priests who are descended from Levi. If it would be helpful in your language, you could make explicit that the phrase refers to Jesus. Alternate translation: “Jesus, who is a different priest,” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 15 chxb figs-metaphor ἀνίσταται 1 Here the author speaks of how Jesus has become a priest as if he were a person “emerging” from underneath a covering or screen. He speaks in this way to indicate that Jesus became a **priest** at a specific point in time. If it would be helpful in your language, you could use a word or phrase that refers to becoming a priest. Alternate translation: “takes office” or “begins to serve” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 7 15 z1yl translate-unknown κατὰ τὴν ὁμοιότητα Μελχισέδεκ 1 in the likeness of Melchizedek Here, the phrase **according to the likeness of** means something very similar to “according to the order of.” See how you translated that phrase in [7:11](../07/11.md). If possible, use similar but not identical words here. The word **likeness** emphasizes similar behavior and identity, while “order” emphasizes similar requirements and duties. Alternate translation: “much like how Melchizedek was a priest” or “with a priesthood much like Melchizedek’s priesthood” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 7 15 afqi figs-abstractnouns κατὰ τὴν ὁμοιότητα Μελχισέδεκ 1 If your language does not use an abstract noun for the idea behind **likeness**, you could express the idea by using an adjective such as “like” or “similar.” Alternate translation: “who is like Melchizedek” or “who is similar to Melchizedek” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 43878acf745e369982a3577df8728cc43d681cd0 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:16:10 +0000 Subject: [PATCH 058/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 584ebdbff9..df73626722 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -814,7 +814,7 @@ HEB 7 15 i17g figs-explicit ἱερεὺς ἕτερος 1 General Information: HEB 7 15 chxb figs-metaphor ἀνίσταται 1 Here the author speaks of how Jesus has become a priest as if he were a person “emerging” from underneath a covering or screen. He speaks in this way to indicate that Jesus became a **priest** at a specific point in time. If it would be helpful in your language, you could use a word or phrase that refers to becoming a priest. Alternate translation: “takes office” or “begins to serve” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 7 15 z1yl translate-unknown κατὰ τὴν ὁμοιότητα Μελχισέδεκ 1 in the likeness of Melchizedek Here, the phrase **according to the likeness of** means something very similar to “according to the order of.” See how you translated that phrase in [7:11](../07/11.md). If possible, use similar but not identical words here. The word **likeness** emphasizes similar behavior and identity, while “order” emphasizes similar requirements and duties. Alternate translation: “much like how Melchizedek was a priest” or “with a priesthood much like Melchizedek’s priesthood” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 7 15 afqi figs-abstractnouns κατὰ τὴν ὁμοιότητα Μελχισέδεκ 1 If your language does not use an abstract noun for the idea behind **likeness**, you could express the idea by using an adjective such as “like” or “similar.” Alternate translation: “who is like Melchizedek” or “who is similar to Melchizedek” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 7 16 nt6b writing-pronouns ὃς…γέγονεν 1 Here, the word **who** refers back to the phrase “another priest” in the previous verse ([7:15](../07/15.md)). If it would be helpful in your language, you could make explicit to whom **who** refers. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “That priest has become one” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 7 16 nt6b writing-pronouns ὃς…γέγονεν 1 Here, the word **who** refers back to the phrase “another priest” in the previous verse ([7:15](../07/15.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to "another priest." If you use the following alternate translation, you may need to add a period before it. Alternate translation: “That priest has become one” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 16 fr4a figs-infostructure οὐ κατὰ νόμον ἐντολῆς σαρκίνης…ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου 1 It was not based on the law If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “according to the power of an indestructible life, not according to a law of a fleshly command” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 7 16 erq7 figs-possession νόμον ἐντολῆς σαρκίνης 1 the law of fleshly descent Here the author uses the possessive form to indicate that **a law** that includes **a fleshly command**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “according to a fleshly command in the law” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 7 16 el4j figs-explicit ἐντολῆς σαρκίνης 1 Here, the phrase **fleshly command** refers to a **command** that could: (1) deal with what is **fleshly**, specifically how humans have children. In other words, the **command** relates to how priests need to be descended from Levi. Alternate translation: “of a command about physical descent” (2) apply to people who are **fleshly**, that is, those who are alive now and who do not have resurrected bodies. Alternate translation: “of command that deals with this life” (See: [[rc://en/ta/man/translate/figs-explicit]]) From c61d8133631f93d1a98367ccd05f285c50c8be3f Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:17:10 +0000 Subject: [PATCH 059/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index df73626722..940985e507 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -843,7 +843,7 @@ HEB 7 20 ziqe figs-doublenegatives οὐ χωρὶς ὁρκωμοσίας 1 Th HEB 7 20 vf69 figs-explicit οὐ χωρὶς ὁρκωμοσίας 1 And it was not without an oath! Here the author again refers to [Psalm 110:4](../psa/110/04.md), which states that the Lord “swears” that “you are a priest forever.” The author quotes this Psalm again in the following verse. If it would be helpful in your language, you could make the content of the **oath** explicit. Alternate translation: “not without swearing an oath about the priesthood of the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 20 v343 figs-infostructure ὁρκωμοσίας, οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες, 1 And it was not without an oath! Here the author begins a comment about the **oath** and priests. This comment continues to the end of [7:21](../07/21.md). The ULT has used em-dashes to make it clear that these words are extra information that explain **not without swearing an oath**. If it would be helpful in your language, you could use a form that indicates that the author is about to give extra explanatory information. If you do, make sure that you properly signal the end of this extra information at the end of [7:22](../07/22.md). Alternate translation: “swearing an oath—by the way, they indeed without swearing an oath are become priests” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 7 20 atus grammar-connect-words-phrases μὲν γὰρ 1 And it was not without an oath! Here, the word **For** introduces an explanation of about why it is important there was an **oath**. The word **indeed** signals to the audience that this explanation has two parts. The second part begins with “but” in [7:21a](../07/21.md). If it would be helpful in your language, you could use words that introduce a two-part explanation. Alternate translation: “now on the one hand” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -HEB 7 20 jrue writing-pronouns οἱ 1 And it was not without an oath! Here, the word **they** refers to the priests who are descended from Levi about whom God gave laws through Moses. If it would be helpful in your language, you could make explicit to whom **they** refers. Alternate translation: “the Levitical priests” or “the Levites” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 7 20 jrue writing-pronouns οἱ 1 And it was not without an oath! Here, the word **they** refers to the priests who are descended from Levi about whom God gave laws through Moses. If it would be helpful in your language, you could make explicit that the pronoun refers to Levitical priests. Alternate translation: “the Levitical priests” or “the Levites” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 20 n5bi figs-explicit χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες 1 And it was not without an oath! Here the author points out that God did not “swear” an **oath** when he appointed the descendants of Levi to be priests. Instead, he gave laws and regulations through Moses. If it would be helpful in your language, you could make what the author is claiming more explicit. Alternate translation: “are appointed priests by God without him swearing an oath” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 21 q1vm grammar-connect-words-phrases δὲ 1 And it was not without an oath! Here, the word **but** introduces the second part of the author’s explanation. Make sure you translate this word so that it works well with how you translated “indeed” in [7:20](../07/20.md). Alternate translation: “but on the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 21 y3uo figs-ellipsis ὁ…μετὰ 1 And it was not without an oath! This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the end of the previous verse ([7:20](../07/20.md)). Alternate translation: “he became a priest with” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) From 0080b7b694299407c2940751600d6a1d4cc1a6af Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:17:45 +0000 Subject: [PATCH 060/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 940985e507..31ad6da920 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -847,7 +847,7 @@ HEB 7 20 jrue writing-pronouns οἱ 1 And it was not without an oath! Here, the HEB 7 20 n5bi figs-explicit χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες 1 And it was not without an oath! Here the author points out that God did not “swear” an **oath** when he appointed the descendants of Levi to be priests. Instead, he gave laws and regulations through Moses. If it would be helpful in your language, you could make what the author is claiming more explicit. Alternate translation: “are appointed priests by God without him swearing an oath” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 21 q1vm grammar-connect-words-phrases δὲ 1 And it was not without an oath! Here, the word **but** introduces the second part of the author’s explanation. Make sure you translate this word so that it works well with how you translated “indeed” in [7:20](../07/20.md). Alternate translation: “but on the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 21 y3uo figs-ellipsis ὁ…μετὰ 1 And it was not without an oath! This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the end of the previous verse ([7:20](../07/20.md)). Alternate translation: “he became a priest with” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -HEB 7 21 hook writing-pronouns ὁ…μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν 1 And it was not without an oath! Here, the words **he** and **him** refer to Jesus the Son. The phrase **the one saying** refers to God the Father. If it would be helpful in your language, you could make explicit to whom these words refer. Alternate translation: “the Son with an oath-taking, through God the Father saying to him” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 7 21 hook writing-pronouns ὁ…μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν 1 And it was not without an oath! Here, the words **he** and **him** refer to Jesus the Son. The phrase **the one saying** refers to God the Father. If it would be helpful in your language, you could make explicit that the pronouns refer to Jesus. Alternate translation: “the Son with an oath-taking, through God the Father saying to him” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 21 ythb figs-abstractnouns μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν 1 And it was not without an oath! If your language does not use an abstract noun for the idea behind **oath-taking**, you could express the idea by using a verbal phrase such as “taking an oath.” Alternate translation: “through God taking an oath when he said to him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 7 21 fzr9 writing-quotations διὰ τοῦ λέγοντος πρὸς αὐτόν 1 And it was not without an oath! Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Psalm 110:4](../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “through the one speaking to him” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 7 21 o4wg figs-quotations πρὸς αὐτόν, ὤμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα; 1 And it was not without an oath! If you do not use this form in your language, you could translate the quotation as an indirect quote instead of as a direct quote. Alternate translation: “to him that the Lord swore and will not change his mind, saying that he is a priest forever—” (See: [[rc://en/ta/man/translate/figs-quotations]]) From 01f2d53382fc64508d4ced680521c323511a364a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:19:02 +0000 Subject: [PATCH 061/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 31ad6da920..e1ee94038c 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -864,7 +864,7 @@ HEB 7 23 yeb6 figs-activepassive θανάτῳ κωλύεσθαι παραμέν HEB 7 23 vn5m figs-abstractnouns θανάτῳ 1 has given the guarantee of a better covenant If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “by how they die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 7 23 tfba figs-explicit παραμένειν 1 has given the guarantee of a better covenant Here the author implies that they **are prevented {from} continuing** to be priests. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “from continuing to be priests” or “from continuing to act as priests” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 24 ywjc grammar-connect-words-phrases ὁ δὲ 1 he has a permanent priesthood Here, the words **but** and **on the other hand** introduce the second part of the contrast that the author began in [7:23](../07/23.md). Make sure you express the idea here in a way that matches how you introduced the first half of the contrast in the previous verse. Alternate translation: “and on the other hand, he” or “but second, he” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -HEB 7 24 y2uu writing-pronouns ὁ 1 he has a permanent priesthood Here, the word **he** refers to Jesus. If it would be helpful in your language, you could make explicit to whom **he** refers. Alternate translation: “the Son” or “Jesus the Son” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 7 24 y2uu writing-pronouns ὁ 1 he has a permanent priesthood Here, the word **he** refers to Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “the Son” or “Jesus the Son” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 24 z20u figs-explicit μένειν αὐτὸν εἰς τὸν αἰῶνα 1 he has a permanent priesthood Here, the phrase **he remains forever** means something similar to the phrase “indestructible life” in [7:16](../07/16.md): Jesus lives forever, that is, he will never die. If it would be helpful in your language, you could express the idea more clearly. Alternate translation: “he remains alive forever” or “his life never ends” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 24 u941 figs-abstractnouns ἀπαράβατον ἔχει τὴν ἱερωσύνην 1 he has a permanent priesthood If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea by using a verb such as “imitate.” Alternate translation: “is permanently a priest” or “who permanently acts as a priest” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 7 25 a4gg grammar-connect-logic-result ὅθεν 1 Therefore he Here, the phrase **because of which** introduces a conclusion based on the fact that Jesus has “the permanent priesthood” ([7:24](../07/24.md)). If it would be helpful in your language, you could use a natural form that introduces a conclusion. Alternate translation: “as a result of which” or “so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) @@ -889,7 +889,7 @@ HEB 7 27 ciag writing-pronouns τοῦτο…ἐποίησεν 1 Here, the word HEB 7 27 uoky translate-unknown ἐφάπαξ 1 Here, the phrase **once and never again** indicates that something occurred one time and will not or does not need to occur again. If it would be helpful in your language, you could use a word or phrase that refers to one, definitive moment. Alternate translation: “only one time” or “once only” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 7 28 e8a6 grammar-connect-words-phrases γὰρ 1 the law appoints as high priests men who have weaknesses Here, the word **For** introduces a summary statement for what the author has argued in [7:18–27](../07/18.md). If it would be helpful in your language, you could use a comparable word or phrase that introduces a summary statement. Alternate translation: “As you can see,” or “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 28 n693 figs-personification ὁ νόμος…καθίστησιν 1 the law appoints as high priests men who have weaknesses Here the author speaks of **the law** as if it were a person who could “appoint” people as high priests. He speaks in this way to indicate that these high priests fulfill what is written in the law about high priests. If it would be helpful in your language, you could refer to the one who gave **the law** as the one who **appoints**, or you could express the idea in another natural way. Alternate translation: “in the law it is written that someone should appoint” or “according to the law, one must appoint” (See: [[rc://en/ta/man/translate/figs-personification]]) -HEB 7 28 il92 figs-explicit ὁ νόμος…ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον 1 the law appoints as high priests men who have weaknesses Here, the phrase **the law** refers to the **law** that God gave to Israel through Moses. The phrase **the word of the swearing of an oath** refers to what God had the author of [Psalm 110:4](../psa/110/04.md) write down. The Psalm was written **after** the law, which means that it can overrule what the **law** required. If it would be helpful in your language, you could make explicit which **law** and **oath** the author is referring to. Alternate translation: “the law of Moses … but the Psalm that records the swearing of an oath, which was written after the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 7 28 il92 figs-explicit ὁ νόμος…ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον 1 the law appoints as high priests men who have weaknesses Here, the phrase **the law** refers to the **law** that God gave to Israel through Moses. The phrase **the word of the swearing of an oath** refers to what God had the author of [Psalm 110:4](../psa/110/04.md) write down. The Psalm was written **after** the law, which means that it can overrule what the **law** required. If it would be helpful in your language, you could make explicit to which **law** and **oath** the author is referring. Alternate translation: “the law of Moses … but the Psalm that records the swearing of an oath, which was written after the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 28 esfp figs-gendernotations ἀνθρώπους 1 the law appoints as high priests men who have weaknesses In Israelite and Jewish culture, only **men** could be high priests, so the author is referring to **men** here. However, he is not emphasizing that the high priests were male, so you can use a non-gendered word if it is clearer. Alternate translation: “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 7 28 u5ny figs-abstractnouns ἀνθρώπους…ἔχοντας ἀσθένειαν 1 men who have weaknesses If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “men who are weak” or “men who fail” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 7 28 lboj figs-personification ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον, Υἱόν 1 men who have weaknesses Just as with **law**, the author speaks of **the word of the swearing of an oath** as if it were a person who could “appoint” someone. He speaks in this way to indicate that the **Son** fulfill what God “swore” in [Psalm 110:4](../psa/110/04.md). If it would be helpful in your language, you could refer to the one who swore **the oath** as the one who **{appoints}**, or you could express the idea in another natural way. Alternate translation: “in the word of the swearing of an oath, which came after the law, it is written that God appoints a Son” (See: [[rc://en/ta/man/translate/figs-personification]]) @@ -916,9 +916,9 @@ HEB 8 3 gk0w figs-explicit πᾶς…ἀρχιερεὺς 1 For every high pries HEB 8 3 su9j figs-activepassive πᾶς…ἀρχιερεὺς…καθίσταται 1 For every high priest is appointed 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. The author uses the passive form here to focus on those who are **appointed** rather than focusing on the person doing the “appointing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God appoints every high priest” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 8 3 gauz figs-doublet δῶρά τε καὶ θυσίας 1 For every high priest is appointed Here, the words **gifts** and **sacrifices** function together to refer to anything that an Israelite would have offered to God. It is probable that **sacrifices** refers to animals that would be killed and offered to God, while **gifts** identifies anything else that a person would give to God. If you do not have two words for these categories, you could use a single word or phrase to refer to what an Israelite would offer to God. See you how you translated the same phrase in [5:1](../05/01.md). Alternate translation: “sacrifices” or “things presented to God” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 8 3 qqnm ἀναγκαῖον ἔχειν…καὶ τοῦτον 1 For every high priest is appointed Alternate translation: “this one also must have” or “God requires this one also to have” -HEB 8 3 jcmr writing-pronouns τοῦτον 1 For every high priest is appointed Here, the phrase **this one** refers back to Jesus, whom the author described in [8:1–2](../08/01.md). If it would be helpful in your language, you could make explicit to whom **this one** refers. Alternate translation: “this high priest” or “Jesus, our high priest,” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 8 3 jcmr writing-pronouns τοῦτον 1 For every high priest is appointed Here, the phrase **this one** refers back to Jesus, whom the author described in [8:1–2](../08/01.md). If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “this high priest” or “Jesus, our high priest,” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 8 4 p2v6 grammar-connect-logic-result οὖν 1 Now Here, the word **Now** introduces an inference based on the claim that priests offer **gifts and sacrifices** ([8:3](../08/03.md)). The author’s points is that God already set up a priesthood **on earth** which offers the necessary **gifts**. Because Jesus does not belong to that priesthood (since he is not descended from Levi), he is not **a priest** on earth but only in heaven. If it would be helpful in your language, you could use a word or phrase that introduces an inference or a development. Alternate translation: “As you can see,” or “Therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -HEB 8 4 no6j writing-pronouns ἦν…οὐδ’ ἂν ἦν ἱερεύς 1 Now Here, the word **he** refers to Jesus. If it would be helpful in your language, you could make explicit to whom **he** refers. Alternate translation: “Jesus were … he would not be a priest at all” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 8 4 no6j writing-pronouns ἦν…οὐδ’ ἂν ἦν ἱερεύς 1 Now Here, the word **he** refers to Jesus. If it would be helpful in your language, you could make that the pronoun refers to Jesus. Alternate translation: “Jesus were … he would not be a priest at all” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 8 4 t6kt grammar-connect-condition-contrary εἰ μὲν…ἦν ἐπὶ γῆς 1 Now Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that Jesus is not really **on earth** right now. He uses the statement that he knows is not true to show that Jesus can only be a high priest in heaven and not on earth. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if indeed he were actually on earth” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) HEB 8 4 yutw figs-explicit ἦν ἐπὶ γῆς 1 Now Here the author does not mean that Jesus was never **on earth** or will never be **on earth**. Rather, he means that Jesus is not **on earth** right now, because he ascended into heaven (see [8:1](../08/01.md)). If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “he were currently on earth” or “he were now on earth instead of in heaven” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 8 4 lw35 grammar-connect-logic-result ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα 1 Now Here, the phrase **{since} there are** introduces the reason why Jesus **would not be a priest at all** if he were **on earth** right now. The author’s point is that God already appointed priests who serve on earth, and Jesus is not one of them. So, he is not a priest **on earth**. If it would be helpful in your language, you could make it clearer that the phrase **{since} there are the ones offering** gives the reason for the author’s claim. Alternate translation: “because the ones offering the gifts according to the law already exist” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) From 422ecc3563cce4aba98e8ca6e848b59d06a68bc3 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:20:04 +0000 Subject: [PATCH 062/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index e1ee94038c..2212ceb2ab 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -1002,7 +1002,7 @@ HEB 8 12 a1xr figs-idiom οὐ μὴ μνησθῶ 1 their sins I will not remem HEB 8 12 k1vo figs-doublenegatives οὐ μὴ 1 their sins I will not remember any longer The words translated **certainly not** are two negative words. In the author’s culture, two negative words made the statement even more negative. English speakers would think that the two negatives form a positive, so the ULT expresses the idea with one strong negative. If your language can use two negatives as the author’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 8 13 pzqj writing-quotations ἐν τῷ λέγειν, καινὴν 1 their sins I will not remember any longer Here the author refers back to how the quotation used the word **new** to describe the “new covenant” (see [8:8](../08/08.md)). Use a natural form in your language for referring back to a specific word that was quoted. Alternate translation: “By using the word ‘new’ for this new covenant,” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 8 13 ofnl translate-unknown πεπαλαίωκεν τὴν πρώτην; τὸ…παλαιούμενον 1 their sins I will not remember any longer Here, to make something **obsolete** means to provide something newer and better that makes the older version out of date or no longer relevant. If it would be helpful in your language, you could use a word or phrase that refers to how something is out of date or not relevant. Alternate translation: “he has made the first out of date … what is out of date” or “he has made the first no longer relevant … what is no longer relevant” (See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 8 13 grcm writing-pronouns πεπαλαίωκεν τὴν πρώτην 1 their sins I will not remember any longer Here, the word **he** refers to God. If it would be helpful in your language, you could make explicit to whom **he** refers. Alternate translation: “God has made the first obsolete” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 8 13 grcm writing-pronouns πεπαλαίωκεν τὴν πρώτην 1 their sins I will not remember any longer Here, the word **he** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God has made the first obsolete” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 8 13 zpho figs-explicit τὴν πρώτην 1 their sins I will not remember any longer Here, the phrase **the first** refers specifically to “the first covenant,” the one that God made with the Israelites through Moses. If it would be helpful in your language, you could make it explicit that the author is referring to this “first covenant.” Alternate translation: “the first covenant” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 8 13 ta59 figs-doublet τὸ…παλαιούμενον καὶ γηράσκον 1 their sins I will not remember any longer Here, the phrases **being made obsolete** and **growing old** mean almost the same thing. The author uses both words to emphasize that **the first** covenant is no longer the current covenant. If you do not have two phrases that express this particular meaning, and if the repetition would be confusing, you could use one phrase here. Alternate translation: “what is becoming obsolete” or “what is old and obsolete” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 8 13 v2tt ἐγγὺς ἀφανισμοῦ 1 their sins I will not remember any longer Alternate translation: “is going to disappear soon” @@ -1017,7 +1017,7 @@ HEB 9 2 p34j figs-explicit ἡ πρώτη 1 a tabernacle was prepared Here, the HEB 9 2 uz9h translate-ordinal ἡ πρώτη 1 a tabernacle was prepared If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “section one” or “room one” (See: [[rc://en/ta/man/translate/translate-ordinal]]) HEB 9 2 t13a translate-unknown ἥ τε λυχνία καὶ ἡ τράπεζα, καὶ ἡ Πρόθεσις τῶν ἄρτων 1 the lampstand, the table, and the bread of the presence Here the author refers to some things that God had the Israelites put in the first section of the **tabernacle**. The **loaves** were “presented” on the **table**. You can read God’s instructions about the **lampstand**, **table**, and **loaves** in [Exodus 25:23–40](../exo/25/23.md). If you have a translation of Exodus, you could use the same words here. If you do not have a translation of Exodus, you could make it clear that these are holy or special items that the priests used when they were serving God. Alternate translation: “both the holy lampstand and the special table with the presentation of God’s loaves” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 9 2 gw3p figs-abstractnouns καὶ ἡ Πρόθεσις τῶν ἄρτων 1 bread of the presence If your language does not use an abstract noun for the idea behind **presentation**, you could express the idea by using a verb such as “present” or “display.” Alternate translation: “on which they displayed the loaves” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 9 2 vee3 writing-pronouns ἥτις 1 bread of the presence Here, the word **which** refers to the **first** part of the **tabernacle**. If it would be helpful in your language, you could make explicit what **which** refers to. Alternate translation: “which first part” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 9 2 vee3 writing-pronouns ἥτις 1 bread of the presence Here, the word **which** refers to the **first** part of the **tabernacle**. If it would be helpful in your language, you could make explicit that the pronoun refers to the **first** part. Alternate translation: “which first part” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 9 2 i46y figs-activepassive λέγεται 1 bread of the presence 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. The author uses the passive form here to focus on what **is called** rather than focusing on the person doing the “calling.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “people called” or “they named” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 2 k2vg figs-explicit Ἅγια 1 bread of the presence Here the author uses another name for the **first** part of the **tabernacle**. He does not use this exact name to refer to **first** part of the **tabernacle** again, and it is likely that here he uses the name that he found in his version of the Old Testament. Make sure that your readers know that the author is quoting a name that he knew about. Alternate translation: “by the name ‘Holy Room’” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 9 3 j7w3 figs-explicit μετὰ…τὸ δεύτερον καταπέτασμα σκηνὴ 1 Behind the second curtain The author has not mentioned a first **curtain**, but he implies that the first **curtain** was at the entrance to the first part of the tabernacle. The **second curtain** separated the outer and inner sections of the tabernacle. The **tent** here thus must be the **second** or inner part of the tabernacle, since it is **behind the second curtain**. If it would be helpful in your language, you could clarify that this is the **curtain** in front of the second or inner **tent**. Alternate translation: “behind a curtain was the second tent” or “behind the curtain was the inner part of the tent” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 347ad10dd8e2b07a3515483bad190e29c0073028 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:20:37 +0000 Subject: [PATCH 063/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 2212ceb2ab..119a35203b 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -1028,7 +1028,7 @@ HEB 9 4 zf2k translate-unknown χρυσοῦν…θυμιατήριον 1 Inside HEB 9 4 qsa7 translate-unknown τὴν κιβωτὸν τῆς διαθήκης, περικεκαλυμμένην πάντοθεν χρυσίῳ 1 Inside it The **ark of the covenant** was a box or chest where God was specially present in the tabernacle. This chest was coated in **gold** and symbolized God’s **covenant** with Israel. You can read about the design of the **ark of the covenant** in [Exodus 25:10–22](../exo/25/10.md). Use a phrase that refers to a chest or box that has special meaning and importance. Alternate translation: “the special covenantal box that was covered completely all around with gold” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 9 4 zopy figs-activepassive περικεκαλυμμένην πάντοθεν χρυσίῳ 1 Inside it 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. The author uses the passive form here to focus on the **ark**, which was **covered**, rather than focusing on the person doing the “covering.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “which someone covered completely all around with gold” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 4 w3ef figs-doublet περικεκαλυμμένην πάντοθεν 1 Inside it Here, the words **completely** and **all around** mean almost the same thing. The author uses these words to emphasize that every part of the **ark** was covered **with gold**. If you do not have two words that express this particular meaning, and if the repetition would be confusing, you could use one word or phrase here. Alternate translation: “having been covered completely” or “having been covered on every side” (See: [[rc://en/ta/man/translate/figs-doublet]]) -HEB 9 4 kt3u writing-pronouns ἐν ᾗ 1 Inside it Here, the word **which** refers to the **ark**, not the “tent.” If it would be helpful in your language, you could make explicit what **which** refers to. Alternate translation: “in which ark was” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 9 4 kt3u writing-pronouns ἐν ᾗ 1 Inside it Here, the word **which** refers to the **ark**, not the “tent.” If it would be helpful in your language, you could make explicit that the pronoun refers to the **ark**. Alternate translation: “in which ark was” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 9 4 md1f figs-explicit στάμνος χρυσῆ ἔχουσα τὸ μάννα 1 that budded Here the author refers to **manna**, which is the food that God miraculously provided for his people while they traveled through the wilderness. God told Moses to keep some **manna** as a reminder of how he provided for them. You can read about Moses and Aaron putting a **jar** of **manna** in the **ark** in [Exodus 16:32–34](../exo/16/32.md). It is not clear what kind of **jar** this is, so use a general word if possible. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “a golden vessel containing the manna that God provided for his people” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 9 4 jj9y figs-explicit ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα 1 Aaron’s rod that budded Here the author refers to a story about how some people wanted to be priests instead of **Aaron**. God had the leaders of each of the twelve tribes put a **rod** or walking stick in his presence. God made the **rod of Aaron** “bud” as proof that God had chosen him to be priest. You can read the story about **the rod of Aaron** in [Numbers 17:1–11](../num/17/01.md). If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “Aaron’s staff that budded, which proved that God had chosen him as priest” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 9 4 zh6d translate-names Ἀαρὼν 1 Aaron’s rod that budded The word **Aaron** is the name of a man. He was the first person whom God chose to a be a high priest for his people. (See: [[rc://en/ta/man/translate/translate-names]]) From 8b6453a10d07b03333eb27686b2554bb8f96f18b Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:21:54 +0000 Subject: [PATCH 064/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 119a35203b..f0466e0ce9 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -1115,7 +1115,7 @@ HEB 9 14 zbj1 figs-metaphor νεκρῶν ἔργων 1 dead works Here the auth HEB 9 14 hcst figs-abstractnouns νεκρῶν ἔργων 1 dead works If your language does not use an abstract noun for the idea behind works, you could express the idea by using a verb such as “perform” or “do.” Alternate translation: “the dead things that you performed” or “what you did that was dead” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 9 14 suu7 figs-idiom Θεῷ ζῶντι 1 cleanse Here, much like in [3:12](../03/12.md), the phrase **the living God** identifies God as the one who “lives” and possibly as the one who gives “life.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.” If it would be helpful in your language, you could use a word or phrase that emphasizes that God really “lives.” Alternate translation: “the God who lives” or “the true God” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 9 15 x3xr grammar-connect-logic-result διὰ τοῦτο, διαθήκης καινῆς μεσίτης ἐστίν, ὅπως 1 For this reason Here, the phrase **for this reason** could refer: (1) back to what Christ has accomplished, which the author stated in [9:14](../09/14.md). Alternate translation: “since he has done those things, he is a mediator of a new covenant, so that” or “because of that, he is a mediator of a new covenant, so that” (2) forward to the idea that **so that** introduces. Alternate translation: “he is a mediator of a new covenant for this reason: so that” or “he is a mediator of a new covenant so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -HEB 9 15 mxd0 writing-pronouns ἐστίν 1 For this reason Here, the word **he** refers to Christ. If it would be helpful in your language, you could make explicit to whom **he** refers. Alternate translation: “Christ is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 9 15 mxd0 writing-pronouns ἐστίν 1 For this reason Here, the word **he** refers to Christ. If it would be helpful in your language, you could make explicit that the pronoun refers to Christ. Alternate translation: “Christ is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 9 15 p2kg figs-possession διαθήκης καινῆς μεσίτης ἐστίν 1 he is the mediator of a new covenant Here the author uses the possessive form to describe how Jesus functions as the **mediator** for **a new covenant**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “he mediates a new covenant” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 9 15 wioz figs-infostructure ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων, τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας 1 he is the mediator of a new covenant Here, the phrase **a death having happened** introduces something that occurs before **the ones called** receive **the promise**. In fact, the **death** allows or enables them to receive it. If your readers would find the order of information here confusing, you could use a form and structure in your language that identifies a sequential relationship or a cause and effect relationship. Alternate translation: “so that the ones called might receive the promise of the eternal inheritance, for a death has happened for redemption of the transgressions related to the first covenant” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 9 15 mvwg figs-explicit θανάτου γενομένου 1 he is the mediator of a new covenant Here the author is referring to Jesus’ **death** on the cross. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “Jesus having died on the cross” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1162,7 +1162,7 @@ HEB 9 19 zl8f figs-explicit τὸ βιβλίον 1 hyssop Here, the word **scrol HEB 9 19 elh7 figs-rpronouns αὐτό…τὸ βιβλίον 1 hyssop Here, the word translated **itself** emphasizes **the scroll**. Consider using a natural way to emphasize **the scroll** in your language. Alternate translation: “that very scroll” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) HEB 9 20 e3lr writing-quotations λέγων 1 the blood of the covenant Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as something that Moses said to the people. However, the audience would have understood that these were words from the Old Testament, specifically from [Exodus 24:8](../exo/24/08.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “and he spoke to them” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 9 20 lskz figs-quotations λέγων, τοῦτο τὸ αἷμα τῆς διαθήκης, ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ Θεός 1 the blood of the covenant If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that this is the blood of the covenant that God commanded for you.” (See: [[rc://en/ta/man/translate/figs-quotations]]} -HEB 9 20 k7kh writing-pronouns τοῦτο 1 the blood of the covenant Here, the word **This** refers to the blood that Moses “sprinkled” (see [9:19](../09/19.md)). If it would be helpful in your language, you could make explicit what **This** refers to. Alternate translation: “This blood is” or “What I have sprinkled is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 9 20 k7kh writing-pronouns τοῦτο 1 the blood of the covenant Here, the word **This** refers to the blood that Moses “sprinkled” (see [9:19](../09/19.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to the blood. Alternate translation: “This blood is” or “What I have sprinkled is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 9 20 j7en figs-possession τὸ αἷμα τῆς διαθήκης 1 the blood of the covenant Here the author uses the possessive form to describe how **the blood** inaugurates or confirms **the covenant**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the blood that confirms the covenant” or “the blood that inaugurates the covenant” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 9 20 jaw1 writing-pronouns ἧς 1 the blood of the covenant Here, the word **that** refers to **the covenant**, not to **the blood**. If it would be helpful in your language, you could make explicit what **that** refers to. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “the covenant that” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 9 20 brhx ἐνετείλατο πρὸς ὑμᾶς 1 the blood of the covenant Alternate translation: “commanded you to keep” From 4c58abe79f38e72bfe4c714f76ae29c405108a8d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:27:06 +0000 Subject: [PATCH 065/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 14 +++++++------- 1 file changed, 7 insertions(+), 7 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index f0466e0ce9..073e9ced40 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -1164,7 +1164,7 @@ HEB 9 20 e3lr writing-quotations λέγων 1 the blood of the covenant Here the HEB 9 20 lskz figs-quotations λέγων, τοῦτο τὸ αἷμα τῆς διαθήκης, ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ Θεός 1 the blood of the covenant If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that this is the blood of the covenant that God commanded for you.” (See: [[rc://en/ta/man/translate/figs-quotations]]} HEB 9 20 k7kh writing-pronouns τοῦτο 1 the blood of the covenant Here, the word **This** refers to the blood that Moses “sprinkled” (see [9:19](../09/19.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to the blood. Alternate translation: “This blood is” or “What I have sprinkled is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 9 20 j7en figs-possession τὸ αἷμα τῆς διαθήκης 1 the blood of the covenant Here the author uses the possessive form to describe how **the blood** inaugurates or confirms **the covenant**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the blood that confirms the covenant” or “the blood that inaugurates the covenant” (See: [[rc://en/ta/man/translate/figs-possession]]) -HEB 9 20 jaw1 writing-pronouns ἧς 1 the blood of the covenant Here, the word **that** refers to **the covenant**, not to **the blood**. If it would be helpful in your language, you could make explicit what **that** refers to. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “the covenant that” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 9 20 jaw1 writing-pronouns ἧς 1 the blood of the covenant Here, the word **that** refers to **the covenant**, not to **the blood**. If it would be helpful in your language, you could make explicit that the pronoun refers to **the covenant**. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “the covenant that” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 9 20 brhx ἐνετείλατο πρὸς ὑμᾶς 1 the blood of the covenant Alternate translation: “commanded you to keep” HEB 9 21 k6dm figs-explicit ὁμοίως 1 he sprinkled Here, the phrase **in a similar way** refers back to [9:19](../09/19.md) and the **way** in which Moses sprinkled blood on the scroll and the people. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “like he did with the scroll and the people” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 9 21 xa9q translate-unknown πάντα τὰ σκεύη τῆς λειτουργίας 1 all the containers used in the service Here, the phrase **containers of the service** identifies the objects and tools that the priests used in **service** of God. These included forks, bowls, incense burners, and many other similar **containers**. If it would be helpful in your language, you could clarify that these are all the tools and objects used for “serving” God. Alternate translation: “all vessels for service” or “all the objects that the priests use when they serve” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -1241,7 +1241,7 @@ HEB 10 2 mww3 grammar-connect-words-phrases ἐπεὶ 1 would the sacrifices no HEB 10 2 aw6g figs-rquestion οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους? 1 would the sacrifices not have ceased to be offered? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question implies that the answer is “yes, they would have ceased being offered.” If it would be helpful in your language, you could express the idea by using a strong affirmation. Alternate translation: “they would certainly have ceased being offered, because the ones serving would no longer have consciousness of sins, having been cleansed once.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 10 2 zk99 figs-infostructure οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους? 1 would the sacrifices not have ceased to be offered? Here the author expresses the conclusion before he gives his reasons. This was a natural order of information in his language. If your readers would find this order confusing, you could express the reasons before the conclusion, or you could use some other natural order. Alternate translation: “since the ones serving, having been cleansed once, would no longer have consciousness of sins, would they not have ceased being offered?” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 10 2 xor4 figs-activepassive οὐκ ἂν ἐπαύσαντο προσφερόμεναι 1 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. The author uses the passive form here to focus on the sacrifices, which have not **ceased being offered**, rather than focusing on the person who would “cease offering” them. If you must state who would do the action, the author implies that the “priests” or the “Israelites” would. Alternate translation: “would the priests not have ceased offering them” or “would the Israelites not have ceased offering them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -HEB 10 2 twab writing-pronouns οὐκ ἂν ἐπαύσαντο 1 Here, the word **they** refers to the “sacrifices” (see [10:1](../10/01.md)). If it would be helpful in your language, you could make explicit what **they** refers to. Alternate translation: “would the sacrifices not have ceased” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 10 2 twab writing-pronouns οὐκ ἂν ἐπαύσαντο 1 Here, the word **they** refers to the “sacrifices” (see [10:1](../10/01.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to the "sacrifices." Alternate translation: “would the sacrifices not have ceased” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 10 2 mu42 figs-explicit τοὺς λατρεύοντας 1 the worshipers would have been cleansed Here, the phrase **the ones serving** refers to everyone who worshiped God, not just to those acting as priests. If it would be helpful in your language, you could make it clear that it refers to all the worshipers. Alternate translation: “the worshipers” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 10 2 m9tj figs-abstractnouns μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν 1 would no longer have any consciousness of sin If your language does not use an abstract noun for the idea behind **consciousness**, you could express the idea by using an adjective such as “conscious” or a verb such as “recognize.” Alternate translation: “would no longer be conscious of sins” or “no longer recognize their sins” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 10 2 vzcg figs-activepassive ἅπαξ κεκαθαρισμένους 1 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. The author uses the passive form here to focus on those who are **cleansed** rather than focusing on the person or thing doing the “cleansing.” If you must state who did the action, the author implies that “the sacrifices,” or God working through these sacrifices, did it. Alternate translation: “would have become clean once” or “being those whom God has cleansed once” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -1265,7 +1265,7 @@ HEB 10 6 bfaq translate-unknown περὶ ἁμαρτίας 1 you did not desire HEB 10 6 q3r6 figs-yousingular οὐκ εὐδόκησας 1 you did not desire Because Christ is speaking to one person (God the Father), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 10 7 dpvi figs-quotations τότε εἶπον, ἰδοὺ, ἥκω (ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ) τοῦ ποιῆσαι ὁ Θεός τὸ θέλημά σου. 1 Then I said If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you do, you will need to translate the previous two verses as indirect quotes as well. Alternate translation: “Then he said, ‘Behold, I have come—as it is written about me in a section of a scroll—to do God’s will.’” (See: [[rc://en/ta/man/translate/figs-quotations]]} HEB 10 7 kwzf grammar-connect-logic-result τότε 1 Then I said Here, the word **Then** introduces an inference or conclusion based on what the author of the quotation has said about how God does not desire sacrifices. If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “Because of that,” or “Therefore” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -HEB 10 7 pjuj writing-pronouns εἶπον 1 Then I said Here, the word **I** refers to Christ, who is speaking the quotation. If it would be helpful in your language, you could make explicit to whom **I** refers. Alternate translation: “I, Christ, said” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 10 7 pjuj writing-pronouns εἶπον 1 Then I said Here, the word **I** refers to Christ, who is speaking the quotation. If it would be helpful in your language, you could make explicit that the pronoun refers to Christ. Alternate translation: “I, Christ, said” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 10 7 zn6c writing-quotations εἶπον 1 Then I said Here the author of the quotation reports something that he himself has said. If it would be helpful in your language, you could use a form for when someone quotes what they have already said. Alternate translation: “I myself said what follows:” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 10 7 n9vg figs-quotesinquotes εἶπον, ἰδοὺ, ἥκω (ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ) τοῦ ποιῆσαι ὁ Θεός τὸ θέλημά σου. 1 Then I said If a direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “I said that I had certain come—as it is written about me in a section of a scroll—to do God’s will” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) HEB 10 7 ubmz figs-metaphor ἰδοὺ, ἥκω 1 Then I said The author of the quotation is using the word **Behold** to focus attention on what he is about to say. Your language may have a comparable expression that you can use in your translation. Alternate translation: “Listen! I have come” or “Pay attention! I have come” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -1297,7 +1297,7 @@ HEB 10 11 jq4i figs-idiom καθ’ ἡμέραν 1 can never take away sins Her HEB 10 11 uw6i figs-infostructure ἕστηκεν καθ’ ἡμέραν λειτουργῶν 1 can never take away sins Here, the phrase **each day** could modify: (1) **stands**. Alternate translation: “stands every day, serving” (2) **serving**. Alternate translation: “stands, serving every day” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 10 11 bh1w figs-metonymy θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας 1 can never take away sins Here, the word **that** refers to offering the **sacrifices**, not just to the **sacrifices** themselves. The word **sins** refers to the consequences of sin that people experience, including guilt, impurity, and alienation from God. If it would be helpful in your language, you could express the ideas with short phrases. Alternate translation: “sacrifices. When people offer these sacrifices, they cannot take away the consequences of their sins” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 12 zr61 grammar-connect-logic-contrast δὲ 1 he sat down at the right hand of God Here, the word **But** introduces the second half of the contrast that the author introduced in [10:11](../10/11.md). If it would be helpful in your language, you could use a word or phrase that introduces the second part of a contrast. Alternate translation: “On the other hand,” or “But second,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -HEB 10 12 mksp writing-pronouns οὗτος 1 he sat down at the right hand of God Here, the word **he** refers to Christ. If it would be helpful in your language, you could make explicit to whom **he** refers. Alternate translation: “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 10 12 mksp writing-pronouns οὗτος 1 he sat down at the right hand of God Here, the word **he** refers to Christ. If it would be helpful in your language, you could make explicit that the pronoun refers to Christ. Alternate translation: “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 10 12 lfl1 grammar-connect-time-sequential προσενέγκας 1 he sat down at the right hand of God Here, the phrase **having offered** could introduce an action: (1) that occurs before he **sat down**. Alternate translation: “after having offered” (2) that is the means by which or the reason why he **sat down**. Alternate translation: “because he offered” or “by means of having offered” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) HEB 10 12 o8m4 figs-idiom εἰς τὸ διηνεκὲς 1 he sat down at the right hand of God Here, the phrase **for all time** identifies that something is always true or effective. In other words, there will never be a **time** when it is not true or effective. If it would be helpful in your language, you could express the idea with a comparable phrase. Alternate translation: “forever” or “permanently” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 10 12 vjto figs-infostructure μίαν ὑπὲρ ἁμαρτιῶν…θυσίαν, εἰς τὸ διηνεκὲς, ἐκάθισεν 1 he sat down at the right hand of God Here, the phrase **for all time** could modify: (1) **offered**. Alternate translation: “one sacrifice for sins for all time, sat down” (2) **sat down**. Alternate translation: “one sacrifice for sins, sat down for all time” (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -1325,7 +1325,7 @@ HEB 10 17 qn7w figs-abstractnouns τῶν ἀνομιῶν αὐτῶν 1 Their HEB 10 18 pje1 grammar-connect-words-phrases δὲ 1 Now Here, the word **Now** introduces an explanation of the words that the author has quoted in [10:16–17](../10/16.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **Now** untranslated. Alternate translation: “As you can see,” or “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 10 18 drdg figs-idiom ὅπου…ἄφεσις τούτων 1 Now Here, the word **where** does not indicate that the **forgiveness** is in a specific place. Rather, it indicates that what the author is about to say assumes that **forgiveness** exists or is real. If it would be helpful in your language, you could use a form that introduces something that is real and that functions as a basis for a claim. Alternate translation: “when forgiveness for these things exists” or “since there is forgiveness for these things” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 10 18 pjh5 figs-abstractnouns ἄφεσις τούτων 1 where there is forgiveness for these If your language does not use an abstract noun for the idea behind **forgiveness**, you could express the idea by using a verb such as “forgive” or “release.” Alternate translation: “people are forgiven for these things” or “God releases people from these things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 10 18 w4cd writing-pronouns τούτων 1 where there is forgiveness for these Here, the word **these** refers to the “sins” and “lawless deeds” that the author mentioned in [10:17](../10/17.md). If it would be helpful in your language, you could make explicit what **these** refers to. Alternate translation: “for sins and lawless deeds” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 10 18 w4cd writing-pronouns τούτων 1 where there is forgiveness for these Here, the word **these** refers to the “sins” and “lawless deeds” that the author mentioned in [10:17](../10/17.md). If it would be helpful in your language, you could make explicit that the pronoun refers to “sins” and “lawless deeds.” Alternate translation: “for sins and lawless deeds” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 10 18 z351 figs-abstractnouns οὐκέτι προσφορὰ 1 there is no longer any sacrifice for sin If your language does not use an abstract noun for the idea behind **sacrifice**, you could express the idea by using a verb such as “sacrifice” or “offer.” Alternate translation: “people no longer sacrifice” or “nothing is offered any longer” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 10 18 tj39 figs-idiom περὶ ἁμαρτίας 1 there is no longer any sacrifice for sin Here, the phrase **on behalf of sin** means that the **sacrifice** is intended to deal with **sin**. It does not mean that the **sacrifice** allows the **sin** or encourages the **sin**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “to deal with sin” or “for the forgiveness sin” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 10 19 ih5u grammar-connect-logic-result οὖν 1 Connecting Statement: Here, the word **Therefore** introduces an exhortation that is based on at least [8:1–10:18](../08/01.md), and perhaps all of [5:1–10:18](../05/01.md). If it would be helpful in your language, you could use a word that introduces how someone applies what they have taught. Alternate translation: “Because of all that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) @@ -1335,7 +1335,7 @@ HEB 10 19 cxi4 figs-abstractnouns ἔχοντες…παρρησίαν 1 brother HEB 10 19 hty9 figs-explicit εἰς τὴν εἴσοδον 1 brothers Here, the word translated **to enter** could refer primarily to: (1) the “entry-way” or “entrance” that belongs to the heavenly sanctuary. This option is more likely if you consider the phrase **the holy {places}** to refer to a sanctuary that is in heaven. Alternate translation: “with regard to the entrance of” or “concerning the entry-way of” (2) the act of “entering” the heavenly sanctuary. This option is more likely if you consider the phrase **the holy {places}** to refer primarily to God’s presence. Alternate translation: “for entering into” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 10 19 fii7 figs-explicit τῶν ἁγίων 1 the most holy place Here, the phrase **the holy {places}** could refer to: (1) the inner section of the heavenly sanctuary. Alternate translation: “the Most Holy Place in heaven” (2) the entire heavenly sanctuary. Alternate translation: “the heavenly sanctuary” (3) God’s presence, metaphorically. Alternate translation: “God’s holy presence” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 10 19 zl87 figs-metonymy ἐν τῷ αἵματι Ἰησοῦ 1 by the blood of Jesus Scholars debate what **the blood of Jesus** represents in Hebrews. It could refer to his resurrected body, his death, or his actual blood. See the book introduction for more information on what Jesus’ blood refers to. Since **blood** is a very important concept in Hebrews, preserve the word here if at all possible. Alternate translation: “by Jesus’ blood, which is his sacrifice” or “by the blood of Jesus, that is, his death” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -HEB 10 20 aj91 writing-pronouns ἣν 1 living way Here, the word **which** refers to the place of “entering” that the author mentioned in [10:19](../10/19.md). If it would be helpful in your language, you could make explicit what **which** refers to. Alternate translation: “which entrance” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 10 20 aj91 writing-pronouns ἣν 1 living way Here, the word **which** refers to the place of “entering” that the author mentioned in [10:19](../10/19.md). If it would be helpful in your language, you could make explicit that the pronoun refers to the place of “entering.” Alternate translation: “which entrance” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 10 20 l7wh translate-unknown πρόσφατον 1 living way Here, the word **fresh** identifies the **way** as something that did not exist before. It also implies that it has not been used very much. If it would be helpful in your language, you could use a word or phrase that refers to something that is “new” or “recent.” Alternate translation: “recent” or “newly created” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 10 20 zx1a figs-metaphor ὁδὸν πρόσφατον καὶ ζῶσαν 1 living way Here, the author describes the **way** as if it were a person or thing that was **living**. By speaking in this way, he could be identifying the **way** as: (1) something that is effective at accomplishing what it intends, just like a **living** person can do or accomplish things. Alternate translation: “a fresh and powerful way” or “a fresh and effectual way” (2) something that leads to “life.” Alternate translation: “a fresh way that leads to life” (3) something that is related to Jesus, who is **living** when he “inaugurates” this way. Alternate translation: “a fresh way given by the living Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 20 c3ve figs-explicit διὰ τοῦ καταπετάσματος 1 through the curtain Here, the phrase **the curtain** refers to the cloth hanging that separates the Most Holy Place from the Holy Place. Scholars debate whether the author considers the **curtain** to be a barrier, a means of access, or simply a dividing line. However you understand the curtain, you should translate the phrase much like you did in [6:19](../06/19.md). Alternate translation: “through the dividing curtain” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1361,7 +1361,7 @@ HEB 10 23 dhu8 figs-possession τὴν ὁμολογίαν τῆς ἐλπίδο HEB 10 23 n57o figs-abstractnouns τὴν ὁμολογίαν τῆς ἐλπίδος 1 If your language does not use abstract nouns for the ideas behind **confession** and **hope**, you could express the ideas by using verbs such as “confess” and “hope.” Alternate translation: “what we confess that we hope for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 10 23 pckf figs-metonymy τῆς ἐλπίδος 1 Here, the word **hope** refers to the contents of the **hope**, or what believers confidently expect. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **hope**. Alternate translation: “of the things that we hope for” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 23 jy4t figs-metaphor ἀκλινῆ 1 without wavering Here, the phrase **without wavering** describes what the **confession** should be like as Christians **hold tightly** to it. The phrase refers to something that does not move or sway from side to side. In other words, something that stays firmly in one place is **without wavering**. The author speaks in this way to encourage the audience to maintain the **confession** in such a way that it does not change or vary. If it would be helpful in your language, you could use a word or phrase that refers to something that does not change or that is constant. Alternate translation: “steadfast” or “so that it stays the same” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 10 23 dtxl writing-pronouns ὁ ἐπαγγειλάμενος 1 without wavering Here, the word **one** refers to God. If it would be helpful in your language, you could make explicit to whom **one** refers. Alternate translation: “the one having promised, God,” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 10 23 dtxl writing-pronouns ὁ ἐπαγγειλάμενος 1 without wavering Here, the word **one** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “the one having promised, God,” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 10 24 i6ks figs-idiom κατανοῶμεν ἀλλήλους 1 without wavering Here, the phrase **consider one another** refers to thinking and caring about fellow believers. If it would be helpful in your language, you could use a word or phrase that refers to thinking about or spending time on fellow believers. See how you translated the similar phrase with Jesus as the object in [3:1](../03/01.md). Alternate translation: “let us focus on one another” or “let us spend time thinking about one another” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 10 24 nt0u translate-unknown εἰς παροξυσμὸν 1 without wavering The word **stimulate** is most frequently used to describe “provoking” another person to anger or some other negative emotion. Here, the author uses the word **stimulate** to refer to “provoking” or strongly encouraging fellow believers to do something positive. If possible, preserve how strong this word is in your translation. Alternate translation: “to provoke” or “to incite” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 10 24 a75t figs-abstractnouns ἀγάπης καὶ καλῶν ἔργων 1 without wavering If your language does not use abstract nouns for the ideas behind **love** and **deeds**, you could express the ideas by using verbs such as “love” and “do.” Alternate translation: “loving and doing good” or “each other to love and to do good” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 8d0fa2071ca4ce1ff302c199c20cfddeed5444e3 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:30:53 +0000 Subject: [PATCH 066/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 073e9ced40..25a7aa649b 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -267,7 +267,7 @@ HEB 3 2 eqp7 figs-metaphor ἐν τῷ οἴκῳ αὐτοῦ 1 in God’s hous HEB 3 2 k4u8 writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 2 wnzn translate-textvariants τῷ οἴκῳ αὐτοῦ 1 Instead of **his house**, many ancient manuscripts have the phrase “all his house.” This phrase is in the Old Testament story about **Moses** (see [Numbers 12:7](../../num/12/07.md)). So, it is possible that scribes added “all” to **his house** because they knew this passage. Unless there is a good reason to use “all his house,” you should use **his house**. (See: [[rc://en/ta/man/translate/translate-textvariants]]) HEB 3 3 os46 translate-versebridge 0 To help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put the general principle about buildings and builders in a first sentence and the application of that general principle in a second sentence. Alternate translation: “For every house is built by someone, and the one building the house has greater honor than the house. According to that much, since God is the one who built all things, this one has been considered worthy of greater glory than Moses.” (See: [[rc://en/ta/man/translate/translate-versebridge]]) -HEB 3 3 b1zp writing-pronouns οὗτος 1 Here, the phrase **this one** refers to Jesus, the Son. If it would be helpful in your language, you could make to whom **this one** refers explicit. Alternate translation: “Jesus” or “this Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 3 3 b1zp writing-pronouns οὗτος 1 Here, the phrase **this one** refers to Jesus, the Son. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “Jesus” or “this Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 3 py5n figs-activepassive οὗτος…ἠξίωται 1 Jesus has been considered 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. The author uses the passive form here to focus on those who **has been considered worthy** rather than focusing on the person doing the “considering.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God has considered this one worthy” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 3 3 yl7d figs-abstractnouns πλείονος…δόξης 1 If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious.” Alternate translation: “to be more glorious” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 3 3 c7er translate-names Μωϋσῆν 1 The word **Moses** is the name of a man. God had him lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) From 402f65f3666d97ee5fb8fb500d24106272b0dd25 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:35:33 +0000 Subject: [PATCH 067/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 25a7aa649b..20f7c2d8c3 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -274,7 +274,7 @@ HEB 3 3 c7er translate-names Μωϋσῆν 1 The word **Moses** is the name of HEB 3 3 w8v5 figs-abstractnouns πλείονα τιμὴν ἔχει…ὁ κατασκευάσας αὐτόν 1 If your language does not use an abstract noun for the idea behind **honor**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “more honorable the one building the house is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 3 3 i68f τοῦ οἴκου…αὐτόν 1 Here the author uses the word **house** plainly to refer to a building or structure. He wants his readers to apply what is true about a **house** (the building) to the “house” (the people). If you used a different word for “house” in the previous verses, make sure that your readers know that the author is drawing a comparison between people and houses here. Alternate translation: “the structure … than the structure” HEB 3 4 wvw1 figs-activepassive πᾶς…οἶκος κατασκευάζεται ὑπό τινος 1 every house is built by someone 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. The author uses the passive form here to focus on the **house** that is **built** rather than focusing on the person doing the “building.” Alternate translation: “someone built every house” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -HEB 3 4 aya1 πᾶς…οἶκος 1 Here, just as in [3:3](../03/03.md), the author uses the word **house** plainly to refer to a building or structure. He wants his readers to apply what is true about a **house** (the building) to the “house” (the people). If you used a different word for “house” in the previous verses, make sure that your readers know that the author is drawing a comparison between people and houses here. Alternate translation: “every structure” +HEB 3 4 aya1 πᾶς…οἶκος 1 Here, just as in [3:3](../03/03.md), the author uses the word **house** plainly to refer to a building or structure. He wants his readers to apply what is true about a **house** (the building) to the “house” (the people). If you used a different word for “house” in the previous verses, make sure that your readers know that here the author is drawing a comparison between people and houses. Alternate translation: “every structure” HEB 3 4 f8n8 figs-metaphor ὁ…πάντα κατασκευάσας 1 the one who built everything Here the author speaks as if everything that God created were a “house” that God **built**. He speaks in this to connect God’s act of creation with the “house” and “building” language. Use the same word or phrase here that you used for **built** earlier in the verse. If necessary, you could express the idea with an analogy. Alternate translation: “the one who was like a builder when he created all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 5 c8wh figs-extrainfo Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, ὡς θεράπων 1 Here, just as in [3:2](../03/02.md), the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 3 5 zjna translate-names Μωϋσῆς 1 The word **Moses** is the name of a man. God had him lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) From c9082e7bd1d9d0db3ad110a112dcff4f91c767b0 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:41:10 +0000 Subject: [PATCH 068/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 20f7c2d8c3..0c5032dba6 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -275,8 +275,8 @@ HEB 3 3 w8v5 figs-abstractnouns πλείονα τιμὴν ἔχει…ὁ κα HEB 3 3 i68f τοῦ οἴκου…αὐτόν 1 Here the author uses the word **house** plainly to refer to a building or structure. He wants his readers to apply what is true about a **house** (the building) to the “house” (the people). If you used a different word for “house” in the previous verses, make sure that your readers know that the author is drawing a comparison between people and houses here. Alternate translation: “the structure … than the structure” HEB 3 4 wvw1 figs-activepassive πᾶς…οἶκος κατασκευάζεται ὑπό τινος 1 every house is built by someone 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. The author uses the passive form here to focus on the **house** that is **built** rather than focusing on the person doing the “building.” Alternate translation: “someone built every house” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 3 4 aya1 πᾶς…οἶκος 1 Here, just as in [3:3](../03/03.md), the author uses the word **house** plainly to refer to a building or structure. He wants his readers to apply what is true about a **house** (the building) to the “house” (the people). If you used a different word for “house” in the previous verses, make sure that your readers know that here the author is drawing a comparison between people and houses. Alternate translation: “every structure” -HEB 3 4 f8n8 figs-metaphor ὁ…πάντα κατασκευάσας 1 the one who built everything Here the author speaks as if everything that God created were a “house” that God **built**. He speaks in this to connect God’s act of creation with the “house” and “building” language. Use the same word or phrase here that you used for **built** earlier in the verse. If necessary, you could express the idea with an analogy. Alternate translation: “the one who was like a builder when he created all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 3 5 c8wh figs-extrainfo Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, ὡς θεράπων 1 Here, just as in [3:2](../03/02.md), the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) +HEB 3 4 f8n8 figs-metaphor ὁ…πάντα κατασκευάσας 1 the one who built everything Here the author speaks as if everything that God created were a “house” that God **built**. He speaks in this way to connect God’s act of creation with the “house” and “building” language. Use the same word or phrase here that you used for **built** earlier in the verse. If necessary, you could express the idea with an analogy. Alternate translation: “the one who was like a builder when he created all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 3 5 c8wh figs-extrainfo Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, ὡς θεράπων 1 Here, just as in [3:2](../03/02.md), the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could use a footnote to do so. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 3 5 zjna translate-names Μωϋσῆς 1 The word **Moses** is the name of a man. God had him lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 5 d57q figs-metaphor ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ 1 in God’s entire house Here, the word **house** refers to a group of people, in this case the Israelites. See how you translated **house** in [Hebrews 3:2](../03/02.md). Alternate translation: “among God’s entire tribe” or “in his entire clan” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 5 uz5d writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make to whom **his** refers explicit. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 8ecdfccd0b60139faa2705327de4bcca95b8c9c8 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:42:33 +0000 Subject: [PATCH 069/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 0c5032dba6..0ca5aeb3eb 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -279,7 +279,7 @@ HEB 3 4 f8n8 figs-metaphor ὁ…πάντα κατασκευάσας 1 the one w HEB 3 5 c8wh figs-extrainfo Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, ὡς θεράπων 1 Here, just as in [3:2](../03/02.md), the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could use a footnote to do so. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 3 5 zjna translate-names Μωϋσῆς 1 The word **Moses** is the name of a man. God had him lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 5 d57q figs-metaphor ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ 1 in God’s entire house Here, the word **house** refers to a group of people, in this case the Israelites. See how you translated **house** in [Hebrews 3:2](../03/02.md). Alternate translation: “among God’s entire tribe” or “in his entire clan” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 3 5 uz5d writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make to whom **his** refers explicit. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 3 5 uz5d writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 5 m4xr figs-abstractnouns εἰς μαρτύριον τῶν 1 bearing witness about the things If your language does not use an abstract noun for the idea behind **testimony**, you could express the idea by using a verb such as “testify” or “proclaim.” Alternate translation: “to testify to the things that” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 3 5 u37w figs-explicit τῶν λαληθησομένων 1 Here the author does not clarify what exactly is **spoken**. He may be referring to what God the Father said about the Son in chapter 1, or he could be referring in general to the good news about Jesus. If your readers need to know what is **spoken**, you could make it more explicit. Alternate translation: “of the good news that would be spoken in the future” or “of the things that would be spoken about Jesus in the future” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 3 5 gt8c figs-activepassive λαληθησομένων 1 were to be spoken of in the future 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. The author uses the passive form here to focus on the words that are **spoken** rather than focusing on the person doing the “speaking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God would speak in the future” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From 725eabdfaeb12cfdcd28756d5de7b8549b9f1919 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Nov 2022 19:48:40 +0000 Subject: [PATCH 070/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 0ca5aeb3eb..cdb87aea02 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -287,7 +287,7 @@ HEB 3 6 nsfg figs-ellipsis Χριστὸς…ὡς Υἱὸς 1 Here the author HEB 3 6 dgt5 guidelines-sonofgodprinciples Υἱὸς 1 Son The word **Son** is an important title for Jesus, the Son of God. See how you translated this word in [1:2](../01/02.md). (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 3 6 pfrj figs-explicit ἐπὶ τὸν οἶκον αὐτοῦ 1 Here, the phrase **over his house** contrasts with how Moses was “in his entire house” (see [3:5](../03/05.md)). The phrase **over his house** indicates that the **Son** rules or is in charge of the **house**. If it would be helpful in your language, you could make the implications of **over his house** explicit. Alternate translation: “in charge of his house” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 3 6 djm7 figs-metaphor ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς 1 in charge of God’s house Here, the word **house** refers to a group of people, in this case God’s people. See how you translated house in [3:2](../03/02.md). Alternate translation: “over his clan (whose clan we are” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 3 6 x89x writing-pronouns αὐτοῦ, οὗ 1 Here, the words **his* and **whose** refer to God. If it would be helpful in your language, you could make to whom **his** and **whose** refers explicit. Alternate translation: “God’s … whose” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 3 6 x89x writing-pronouns αὐτοῦ, οὗ 1 Here, the words **his* and **whose** refer to God. If it would be helpful in your language, you could make explicit that the pronouns refer to God. Alternate translation: “God’s … whose” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 6 u94p figs-infostructure οἶκον…οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν. 1 This sentence transitions from what the author has said about God’s **house**, Jesus, and Moses to an exhortation to continue to **hold fast**. The ULT has connected the sentence to the preceding information but put it in parentheses to indicate that it is slightly disconnected. Consider a natural way to include a transition sentence in your language. Alternate translation: “house. We are his house if we hold fast to the confidence and the boasting of our hope.” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 3 6 tlak grammar-connect-condition-hypothetical ἐὰν 1 Here the author uses the conditional form to show that “holding fast” leads to being God’s **house**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “given that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) HEB 3 6 v817 translate-unknown κατάσχωμεν 1 Here, the phrase **hold fast** refers to continuing to firmly believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or trust. Alternate translation: “we tightly grasp” or “we remain in” (See: [[rc://en/ta/man/translate/translate-unknown]]) From 8cc05a0c836cc0d95c77f73ea860616c57b9319c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 15:09:41 +0000 Subject: [PATCH 071/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index cdb87aea02..8fd3b0626c 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -291,7 +291,7 @@ HEB 3 6 x89x writing-pronouns αὐτοῦ, οὗ 1 Here, the words **his* and HEB 3 6 u94p figs-infostructure οἶκον…οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν. 1 This sentence transitions from what the author has said about God’s **house**, Jesus, and Moses to an exhortation to continue to **hold fast**. The ULT has connected the sentence to the preceding information but put it in parentheses to indicate that it is slightly disconnected. Consider a natural way to include a transition sentence in your language. Alternate translation: “house. We are his house if we hold fast to the confidence and the boasting of our hope.” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 3 6 tlak grammar-connect-condition-hypothetical ἐὰν 1 Here the author uses the conditional form to show that “holding fast” leads to being God’s **house**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “given that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) HEB 3 6 v817 translate-unknown κατάσχωμεν 1 Here, the phrase **hold fast** refers to continuing to firmly believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or trust. Alternate translation: “we tightly grasp” or “we remain in” (See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 3 6 kp9y figs-abstractnouns τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν 1 if we hold fast to our courage and the hope of which we boast If your language does not use abstract nouns for the ideas behind **confidence**, **boasting**, and **hope**, you could express ideas by using a verbs and adjectives or in another natural way. Alternate translation: “we keep being confident and proud about what we hope for” or “we continue to boldly await and speak joyfully about the things that we expect” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +HEB 3 6 kp9y figs-abstractnouns τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν 1 if we hold fast to our courage and the hope of which we boast If your language does not use abstract nouns for the ideas behind **confidence**, **boasting**, and **hope**, you could express those ideas by using verbs and adjectives or in another natural way. Alternate translation: “we keep being confident and proud about what we hope for” or “we continue to boldly await and speak joyfully about the things that we expect” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 3 6 br2z figs-possession τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος 1 Here the author uses the possessive form to describe **confidence** and **boasting** about or concerning **{our} hope**. If it would be helpful in your language, you could use a more natural construction. Alternate translation: “the confidence and the boasting concerning our hope” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 3 7 qry7 grammar-connect-logic-result διό 1 Here, the word **Therefore** introduces an exhortation that is based on the claim from the previous verse that we are his “house” as long as “we hold fast” (see [3:6](../03/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on a previous statement. Alternate translation: “So then”(See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 3 7 c4sl writing-quotations καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον 1 General Information: Here and in the next four verses, the author quotes from an important text, the Old Testament. The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 95:7b–11](../../psa/95/07.md), which refers to a story that can be found in [Numbers 14:1–38](../../num/14/01.md). See the chapter introduction for more information about this story. Since the author introduces this quotation as words that the **Holy Spirit says**, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as says the Holy Spirit” (See: [[rc://en/ta/man/translate/writing-quotations]]) From 5494558b9eda011ce20ceed13a79220110e26ee8 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 15:17:15 +0000 Subject: [PATCH 072/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 8fd3b0626c..d8a498db16 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -296,9 +296,9 @@ HEB 3 6 br2z figs-possession τὴν παρρησίαν καὶ τὸ καύχη HEB 3 7 qry7 grammar-connect-logic-result διό 1 Here, the word **Therefore** introduces an exhortation that is based on the claim from the previous verse that we are his “house” as long as “we hold fast” (see [3:6](../03/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on a previous statement. Alternate translation: “So then”(See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 3 7 c4sl writing-quotations καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον 1 General Information: Here and in the next four verses, the author quotes from an important text, the Old Testament. The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 95:7b–11](../../psa/95/07.md), which refers to a story that can be found in [Numbers 14:1–38](../../num/14/01.md). See the chapter introduction for more information about this story. Since the author introduces this quotation as words that the **Holy Spirit says**, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as says the Holy Spirit” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 3 7 vcio figs-quotations καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε 1 If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the next four verses as an indirect quote as well. Alternate translation: “you should do just what the Holy Spirit says: that today, if you hear his voice” (See: [[rc://en/ta/man/translate/figs-quotations]]) -HEB 3 7 ntzk translate-unknown σήμερον 1 Here, the word **today** refers to the period of time between when the sun rises and when it rises again. Even more specifically, it identifies that this period of time is the current one. If it would be helpful in your language, you could use a word or phrase that refers clearly to that current time period. Alternate translation: “Right now” or “At this time” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 3 7 ntzk translate-unknown σήμερον 1 Here, the word **Today** refers to the period of time between when the sun rises and when it rises again. Even more specifically, it identifies that this period of time is the current one. If it would be helpful in your language, you could use a word or phrase that refers clearly to that current time period. Alternate translation: “Right now” or “At this time” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 3 7 u66q grammar-connect-condition-fact ἐὰν 1 if you hear his voice Here the author is speaking as if “hearing his voice” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “when.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) -HEB 3 7 vjjn writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make to whom **his** refers explicit. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 3 7 vjjn writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 8 i2je figs-quotations μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ, 1 If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “you should not harden your hearts as in the provocation, during the day of testing in the wilderness” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 3 8 gl2k figs-idiom μὴ σκληρύνητε τὰς καρδίας ὑμῶν 1 do not harden your hearts When someone “hardens their heart,” it means that they being stubborn and refusing to listen or respond to someone else. If you have a figurative or idiomatic way to refer to this behavior, you could use it here. If you do not have a figurative way to refer to this behavior, you could express the idea plainly. Alternate translation: “do not be stubborn” or “do not be headstrong” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 3 8 uu0d figs-explicit ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ 1 While the quotation primarily refers to the story about how the Israelites did not enter the land that God promised them (see [Numbers 14:1–38](../../num/14/01.md)), there is another story that the author of the quotation may be referring to. In [Exodus 17:1–7](../../exo/17/01.md), the Israelites are thirsty while they are in the **wilderness**, and they “provoke” and “test” God by complaining. God provides water for them, and Moses names one of the places where they were “Testing” (see [Exodus 17:7](../../exo/17/07.md)). It is quite possible that the author of the quotation is thinking about this story. If it would be helpful in your language, you could include some extra information or use a footnote to refer to the stories. Alternate translation: “as when the Israelite ancestors provoked God during the day in which they tested him in the wilderness” (See: [[rc://en/ta/man/translate/figs-explicit]]) From add9939f7979d5f7f06cd745565aea4354e70742 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 15:19:47 +0000 Subject: [PATCH 073/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index d8a498db16..03f10bc965 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -300,7 +300,7 @@ HEB 3 7 ntzk translate-unknown σήμερον 1 Here, the word **Today** refers HEB 3 7 u66q grammar-connect-condition-fact ἐὰν 1 if you hear his voice Here the author is speaking as if “hearing his voice” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “when.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) HEB 3 7 vjjn writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 8 i2je figs-quotations μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ, 1 If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “you should not harden your hearts as in the provocation, during the day of testing in the wilderness” (See: [[rc://en/ta/man/translate/figs-quotations]]) -HEB 3 8 gl2k figs-idiom μὴ σκληρύνητε τὰς καρδίας ὑμῶν 1 do not harden your hearts When someone “hardens their heart,” it means that they being stubborn and refusing to listen or respond to someone else. If you have a figurative or idiomatic way to refer to this behavior, you could use it here. If you do not have a figurative way to refer to this behavior, you could express the idea plainly. Alternate translation: “do not be stubborn” or “do not be headstrong” (See: [[rc://en/ta/man/translate/figs-idiom]]) +HEB 3 8 gl2k figs-idiom μὴ σκληρύνητε τὰς καρδίας ὑμῶν 1 do not harden your hearts When someone “hardens their heart,” it means that they become stubborn and refuse to listen or respond to someone else. If you have a figurative or idiomatic way to refer to this behavior, you could use it here. If you do not have a figurative way to refer to this behavior, you could express the idea plainly. Alternate translation: “do not be stubborn” or “do not be headstrong” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 3 8 uu0d figs-explicit ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ 1 While the quotation primarily refers to the story about how the Israelites did not enter the land that God promised them (see [Numbers 14:1–38](../../num/14/01.md)), there is another story that the author of the quotation may be referring to. In [Exodus 17:1–7](../../exo/17/01.md), the Israelites are thirsty while they are in the **wilderness**, and they “provoke” and “test” God by complaining. God provides water for them, and Moses names one of the places where they were “Testing” (see [Exodus 17:7](../../exo/17/07.md)). It is quite possible that the author of the quotation is thinking about this story. If it would be helpful in your language, you could include some extra information or use a footnote to refer to the stories. Alternate translation: “as when the Israelite ancestors provoked God during the day in which they tested him in the wilderness” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 3 8 lik3 figs-abstractnouns ἐν τῷ παραπικρασμῷ 1 as in the rebellion, in the time of testing in the wilderness If your language does not use an abstract noun for the idea behind **provocation**, you could express the idea by using a verb such as “provoke.” Alternate translation: “when God was provoked” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 3 8 kddy figs-possession τὴν ἡμέραν τοῦ πειρασμοῦ 1 Here the author uses the possessive form to identify a **day** on which **testing** occurred. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the day when they tested God” (See: [[rc://en/ta/man/translate/figs-possession]]) From 168cc854e8af26b86671584ff452aae3f75b4506 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 15:25:45 +0000 Subject: [PATCH 074/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 03f10bc965..f0eddfca0c 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -301,7 +301,7 @@ HEB 3 7 u66q grammar-connect-condition-fact ἐὰν 1 if you hear his voice Her HEB 3 7 vjjn writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 8 i2je figs-quotations μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ, 1 If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “you should not harden your hearts as in the provocation, during the day of testing in the wilderness” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 3 8 gl2k figs-idiom μὴ σκληρύνητε τὰς καρδίας ὑμῶν 1 do not harden your hearts When someone “hardens their heart,” it means that they become stubborn and refuse to listen or respond to someone else. If you have a figurative or idiomatic way to refer to this behavior, you could use it here. If you do not have a figurative way to refer to this behavior, you could express the idea plainly. Alternate translation: “do not be stubborn” or “do not be headstrong” (See: [[rc://en/ta/man/translate/figs-idiom]]) -HEB 3 8 uu0d figs-explicit ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ 1 While the quotation primarily refers to the story about how the Israelites did not enter the land that God promised them (see [Numbers 14:1–38](../../num/14/01.md)), there is another story that the author of the quotation may be referring to. In [Exodus 17:1–7](../../exo/17/01.md), the Israelites are thirsty while they are in the **wilderness**, and they “provoke” and “test” God by complaining. God provides water for them, and Moses names one of the places where they were “Testing” (see [Exodus 17:7](../../exo/17/07.md)). It is quite possible that the author of the quotation is thinking about this story. If it would be helpful in your language, you could include some extra information or use a footnote to refer to the stories. Alternate translation: “as when the Israelite ancestors provoked God during the day in which they tested him in the wilderness” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 3 8 uu0d figs-explicit ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ 1 While the quotation primarily refers to the story about how the Israelites did not enter the land that God promised them (see [Numbers 14:1–38](../../num/14/01.md)), there is another story that the author of the quotation may be referring to. In [Exodus 17:1–7](../../exo/17/01.md), the Israelites are thirsty while they are in the **wilderness**, and they “provoke” and “test” God by complaining. God provides water for them, and Moses names one of the places where they were **testing**” (see [Exodus 17:7](../../exo/17/07.md)). It is quite possible that the author of the quotation is thinking about this story. If it would be helpful in your language, you could include some extra information or use a footnote to refer to the stories. Alternate translation: “as when the Israelite ancestors provoked God during the day in which they tested him in the wilderness” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 3 8 lik3 figs-abstractnouns ἐν τῷ παραπικρασμῷ 1 as in the rebellion, in the time of testing in the wilderness If your language does not use an abstract noun for the idea behind **provocation**, you could express the idea by using a verb such as “provoke.” Alternate translation: “when God was provoked” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 3 8 kddy figs-possession τὴν ἡμέραν τοῦ πειρασμοῦ 1 Here the author uses the possessive form to identify a **day** on which **testing** occurred. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the day when they tested God” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 3 9 e6n7 figs-quotations οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ, καὶ εἶδον τὰ ἔργα μου, 1 General Information: If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “where your fathers tested him by examination, and they saw his works” (See: [[rc://en/ta/man/translate/figs-quotations]]) From 1c16dd780cc2c963cace7480e2e0bcb6ef4f53e3 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 15:26:32 +0000 Subject: [PATCH 075/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index f0eddfca0c..f3c5e9d3af 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -307,7 +307,7 @@ HEB 3 8 kddy figs-possession τὴν ἡμέραν τοῦ πειρασμοῦ 1 HEB 3 9 e6n7 figs-quotations οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ, καὶ εἶδον τὰ ἔργα μου, 1 General Information: If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “where your fathers tested him by examination, and they saw his works” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 3 9 i3wb translate-kinship οἱ πατέρες ὑμῶν 1 your ancestors Here, the phrase **your fathers** refers to the Israelites who were alive before Jesus lived on earth. The audience of the original quotation were Israelites who descended from these people. Use a word or phrase that refers to ancestors. Alternate translation: “your forefathers” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 3 9 bbzv figs-gendernotations οἱ πατέρες ὑμῶν 1 Although the word **fathers** is masculine, it refers to any ancestors, both male and female. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “your fathers and mothers” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -HEB 3 9 uj2z figs-123person οὗ ἐπείρασαν οἱ πατέρες ὑμῶν…μου 1 Beginning in this verse, God speaks directly using first person pronouns. In the previous two verses, the author of the quotation refers to God in the third person. If it would be helpful in your language, you could use the same person for the pronouns throughout the quotation, or you could indicate that God is speaking directly here. Alternate translation: “where, as God says, your fathers tested me … my” (See: [[rc://en/ta/man/translate/figs-123person]]) +HEB 3 9 uj2z figs-123person οὗ ἐπείρασαν οἱ πατέρες ὑμῶν…μου 1 Beginning in this verse, God speaks directly, using first-person pronouns. In the previous two verses, the author of the quotation refers to God in the third person. If it would be helpful in your language, you could use the same person for the pronouns throughout the quotation, or you could indicate that God is speaking directly here. Alternate translation: “where, as God says, your fathers tested me … my” (See: [[rc://en/ta/man/translate/figs-123person]]) HEB 3 9 td5w figs-doublet ἐπείρασαν…ἐν δοκιμασίᾳ 1 Here, the words **tested** and **examination** refer to basically the same thing. The word **tested** refers to the act of “testing,” while **examination** refers to the “test” itself. The author of the quotation uses both words to emphasize how the **fathers** “examined” God. If the repetition would be confusing, and if using both words is not emphatic in your language, you could express the idea with one word or phrase. Alternate translation: “examined me” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 3 9 q7c2 figs-abstractnouns ἐν δοκιμασίᾳ 1 by testing me If your language does not use an abstract noun for the idea behind **examination**, you could express the idea by using a verb such as “examine.” Alternate translation: “by examining me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 3 9 k3kf figs-abstractnouns τὰ ἔργα μου 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “perform” or “do.” Alternate translation: “what I performed” or “what I did” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From dc2b600697a290b5700b01290b56b23ad110e59e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 15:51:44 +0000 Subject: [PATCH 076/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index f3c5e9d3af..d199546566 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -319,7 +319,7 @@ HEB 3 10 ohlh figs-123person διὸ προσώχθισα…εἶπον 1 Just HEB 3 10 bfu5 figs-quotesinquotes εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου; 1 If a direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “I said that they are always going astray in their hearts, and they have not known my ways.” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) HEB 3 10 lz7n figs-parallelism ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου 1 Here the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “They are always going astray from my ways in their hearts” or “Their hearts have never know my ways” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 3 10 kh4v figs-metaphor ἀεὶ πλανῶνται 1 They have always gone astray in their hearts Here the author of the quotation speaks as if the Israelites were traveling down the wrong road. He speaks in this way to indicate that they were not following God properly. Someone who is **going astray** does not want to do what is right. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “They are not following me” or “They are happy to disobey me” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 3 10 rmqh figs-metonymy τῇ καρδίᾳ 1 In the author’s culture, the word **hearts** refers to the places where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “in their minds” or “in what they plan” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +HEB 3 10 rmqh figs-metonymy τῇ καρδίᾳ 1 In the author’s culture, the word **hearts** refers to the places where humans think and plan. If it would be helpful in your language, you could refer part of the human body where your culture believes that humans think and plan, or express the idea plainly. Alternate translation: “in their minds” or “in what they plan” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 3 10 l5t7 figs-metaphor τὰς ὁδούς μου 1 They have not known my ways Here, God speaks as if he has **ways** or paths on which he walks. When the audience does not know these **ways**, that means that they do not know what God wants or values. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “how I want them to conduct their lives” or “what I value” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 11 mu48 grammar-connect-words-phrases ὡς 1 Here, the word **As** could introduce: (1) a result from what the ancestors did. Alternate translation: “So” or “Therefore,” (2) a reason why the people will not **enter into my rest**. If you choose this option, you may need to include some implied information about how the ancestors did not **enter** the **rest**. Alternate translation: “They did not enter the land that I had promised, just as” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 3 11 ipk1 figs-quotations ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. 1 If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in previous verses as an indirect quote as well. Alternate translation: “for 40 years. Therefore, he was upset with that generation, and he said, ‘They are always going astray in their hearts, and they have not known my ways.’” “As he swore in his wrath, ‘If they will enter into my rest … !’” (See: [[rc://en/ta/man/translate/figs-quotations]]) From fc36678503f7339e65625c708ffa6e7c82e021ea Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 16:52:25 +0000 Subject: [PATCH 078/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index d199546566..8524754c56 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -330,7 +330,7 @@ HEB 3 11 tz3l figs-explicit εἰσελεύσονται εἰς τὴν κατά HEB 3 11 tsov figs-abstractnouns κατάπαυσίν μου 1 If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous verse. Alternate translation: “the way that I rest” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 3 12 m9tf βλέπετε 1 Alternate translation: “Be careful” HEB 3 12 gv84 figs-gendernotations ἀδελφοί 1 brothers Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -HEB 3 12 lma5 figs-metonymy ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας 1 there will not be anyone with an evil heart of unbelief, a heart that turns away from the living God In the author’s culture, the word **heart** refers to the place where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. See how you translated “hearts” in [3:10](../03/10.md). Alternate translation: “in any of you a wicked mind of unbelief” or “wicked thinking of unbelief in any of you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +HEB 3 12 lma5 figs-metonymy ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας 1 there will not be anyone with an evil heart of unbelief, a heart that turns away from the living God In the author’s culture, the word **heart** refers to the place within themselves where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. See how you translated “hearts” in [3:10](../03/10.md). Alternate translation: “in any of you a wicked mind of unbelief” or “wicked thinking of unbelief in any of you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 3 12 gua2 figs-possession καρδία πονηρὰ ἀπιστίας 1 Here the author uses the possessive form to describe a **heart** that is characterized by **unbelief**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “a wicked heart that does not believe” or “a wicked and unbelieving heart” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 3 12 d5ny figs-abstractnouns ἀπιστίας 1 If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verb such as “disbelieve” or an adjective such as “unbelieving.” Alternate translation: “that disbelieves” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 3 12 msir grammar-connect-time-simultaneous ἐν τῷ ἀποστῆναι 1 Here, the phrase **in the falling away** refers to something that happens at the same time as having **a wicked heart of unbelief**. If it would be helpful in your language, you could use a form that introduces simultaneous action. Alternate translation: “while you fall away” or “which falls away” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) From d1770468d317d4bf73f7c05a8fc480f7d34630f3 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 17:03:02 +0000 Subject: [PATCH 079/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 8524754c56..24297d57ab 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -337,7 +337,7 @@ HEB 3 12 msir grammar-connect-time-simultaneous ἐν τῷ ἀποστῆναι HEB 3 12 d2j6 figs-metaphor ἐν τῷ ἀποστῆναι ἀπὸ 1 Here the author speaks of rejecting or failing to follow God as if the person “fell away” from where God is. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “in the turning away from” or “in rejecting” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 12 kjm7 figs-idiom Θεοῦ ζῶντος 1 the living God Here, the phrase **the living God** identifies God as the one who “lives” and possibly as the one who gives “life.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.” If it would be helpful in your language, you could use a word or phrase that emphasizes that God really “lives.” Alternate translation: “the God who lives” or “the true God” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 3 13 d3k2 writing-quotations ἄχρις οὗ, τὸ σήμερον, καλεῖται 1 as long as it is called “today,” Here the author refers to **today** in such a way that the audience would know that he was referring to how the quotation used the word **today** (see [3:7](../03/07.md)). Use a form in your language that shows that the author is referring back to the quotation. Alternate translation: “as long as it is called ‘today,’ as the psalmist wrote,” (See: [[rc://en/ta/man/translate/writing-quotations]]) -HEB 3 13 jn9s figs-idiom ἄχρις οὗ, τὸ σήμερον, καλεῖται 1 Here the author speaks about a time that we call **today**. We call every day **today**, so this phrase means that we should **exhort one another** all the time. However, since the author uses **today** because the author of the quotation uses it, make sure that you use the same words that you used to translate **today** in [3:7](../03/07.md). Alternate translation: “as long as we live in the time that we call ‘this day’” (See: [[rc://en/ta/man/translate/figs-idiom]]) +HEB 3 13 jn9s figs-idiom ἄχρις οὗ, τὸ σήμερον, καλεῖται 1 Here the author speaks about a time that we call **today**. We call every day **today**, so this phrase means that we should **exhort one another** all the time. However, since the author of Hebrews uses **today** because the author of the quotation used it, make sure that you use the same words that you used to translate **today** in [3:7](../03/07.md). Alternate translation: “as long as we live in the time that we call ‘this day’” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 3 13 m1e7 figs-activepassive μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας 1 no one among you will be hardened by the deceitfulness of sin 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. The author uses the passive form here to focus on those who are **hardened** rather than focusing on what does the “hardening.” Alternate translation: “the deceitfulness of sin hardens no one among you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 3 13 b198 figs-metaphor σκληρυνθῇ…ἀπάτῃ τῆς ἁμαρτίας 1 no one among you will be hardened by the deceitfulness of sin Here the author speaks of becoming stubborn or unwilling to obey or trust in God as if the person were **hardened**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “becomes stubborn because of the deceitfulness of sin” or “stops trusting God because of the deceitfulness of sin” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 13 enjy figs-possession ἀπάτῃ τῆς ἁμαρτίας 1 Here the author uses the possessive form to characterize **sin** as something that has **deceitfulness**. If it would be helpful in your language, you could express the idea more naturally. Alternate translation: “by sin deceiving you” or “by the way that sin deceives” (See: [[rc://en/ta/man/translate/figs-possession]]) From 18ea8c37bddecadb3c0e123d88962b75b536a025 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 17:22:17 +0000 Subject: [PATCH 080/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 24297d57ab..a565e297f5 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -355,7 +355,7 @@ HEB 3 15 j8dh figs-quotations ἐν τῷ λέγεσθαι, σήμερον ἐ HEB 3 15 zn0d σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ 1 Since the author repeats here the same words that he quoted in [3:7b–8a](../03/07.md), you should translate these words in exactly the same way as you did in those verses. HEB 3 16 inhs grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces [3:16–19](../03/16.md), which further explain the quotation. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “In the quotation,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 3 16 b4jy figs-rquestion τίνες…ἀκούσαντες παρεπίκραναν? ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως? 1 The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The second question gives the answer to the first question: “it was those who came out from Egypt through Moses.” If it would be helpful in your language, you could express the idea by using a form that identifies those **who heard** and **provoked** with **all those who came out from Egypt through Moses**. Alternate translation: “you know who they are who heard and provoked him. It was all those who came out from Egypt through Moses.” or “which ones who heard provoked him? It was all those who came out from Egypt through Moses.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -HEB 3 16 pwl2 figs-distinguish ἀκούσαντες…ἐξελθόντες 1 Who was it who heard God and rebelled? Was it not all those who came out of Egypt through Moses? Here, the phrases **who heard** and **who came out** introduce phrases that distinguish or identify the people that the author is speaking about. Use a form in your language identifies, not one that simply describes. Alternate translation: “that heard … that came out” (See: [[rc://en/ta/man/translate/figs-distinguish]]) +HEB 3 16 pwl2 figs-distinguish ἀκούσαντες…ἐξελθόντες 1 Who was it who heard God and rebelled? Was it not all those who came out of Egypt through Moses? Here, the phrases **who heard** and **who came out** introduce phrases that distinguish or identify the people that the author is speaking about. Use a form in your language which identifies, not one that simply describes. Alternate translation: “that heard … that came out” (See: [[rc://en/ta/man/translate/figs-distinguish]]) HEB 3 16 ldi4 ἀκούσαντες παρεπίκραναν 1 The author uses the words **heard** and **provoked** to refer back to the words that the quotation used. See how you translated “hear his voice” in [3:7](../03/07.md) and “provocation” in [3:8](../03/08.md). Alternate translation: “who heard his voice participated in the provocation” HEB 3 16 yfdd figs-go οἱ ἐξελθόντες 1 Here, the phrase **came out** refers to leaving a country or area. Use a word for this kind of movement in your language. Alternate translation: “those who went out” (See: [[rc://en/ta/man/translate/figs-go]]) HEB 3 16 j14d translate-names ἐξ Αἰγύπτου 1 The word **Egypt** is the name of a country in northern Africa. The Israelites were slaves in this country until they **came out from** it. (See: [[rc://en/ta/man/translate/translate-names]]) From c6b317f60a827a19cf155303e137d830860aaf09 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 17:30:26 +0000 Subject: [PATCH 081/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index a565e297f5..bfa6e7c6e4 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -360,7 +360,7 @@ HEB 3 16 ldi4 ἀκούσαντες παρεπίκραναν 1 The author uses HEB 3 16 yfdd figs-go οἱ ἐξελθόντες 1 Here, the phrase **came out** refers to leaving a country or area. Use a word for this kind of movement in your language. Alternate translation: “those who went out” (See: [[rc://en/ta/man/translate/figs-go]]) HEB 3 16 j14d translate-names ἐξ Αἰγύπτου 1 The word **Egypt** is the name of a country in northern Africa. The Israelites were slaves in this country until they **came out from** it. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 16 djja translate-names διὰ Μωϋσέως 1 The word **Moses** is the name of a man. God had him lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) -HEB 3 17 swy4 figs-rquestion τίσιν…προσώχθισεν τεσσεράκοντα ἔτη? οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ? 1 With whom was he angry for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The second question gives the answer to the first question: “it was those who sinned, whose corpses fell in the wilderness.” If it would be helpful in your language, you could express the idea by using a form that identifies those **with whom he was upset** with **those who sinned**. Alternate translation: “you know who they are with whom he was upset for 40 years. It was with those who sinned, whose corpses fell in the wilderness.” or “with whom was he upset for 40 years? It was with those who sinned, whose corpses fell in the wilderness.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) +HEB 3 17 swy4 figs-rquestion τίσιν…προσώχθισεν τεσσεράκοντα ἔτη? οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ? 1 With whom was he angry for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The second question gives the answer to the first question: “It was those who sinned, whose corpses fell in the wilderness.” If it would be helpful in your language, you could express the idea by using a form that identifies those **with whom he was upset** with **those who sinned**. Alternate translation: “you know who they are with whom he was upset for 40 years. It was those who sinned, whose corpses fell in the wilderness.” or “with whom was he upset for 40 years? It was with those who sinned, whose corpses fell in the wilderness.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 3 17 goid προσώχθισεν τεσσεράκοντα ἔτη 1 The author uses the phrases **was he upset** and **for 40 years** to refer back to the words that the quotation used. See how you translated “I was upset” and “for 40 years” in [3:10](../03/10.md). Alternate translation: “was he displeased for those 40 years” HEB 3 17 uhga figs-idiom ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ 1 The author uses these words because he found them in [Numbers 14:29](../../num/14/29.md), where God tells Moses what is going to happen to **those who sinned**. The phrase **corpses fell** refers to people dying. If it would be helpful in your language, you could express the idea with a word or phrase that refers to people dying. Alternate translation: “who fell down dead in the wilderness” or “who were buried in the wilderness” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 3 18 l1gc figs-rquestion τίσιν…ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασιν? 1 To whom did he swear that they would not enter his rest, if it was not to those who disobeyed him? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The second half of the question gives the answer to the first half: “it was those who disobeyed.” If it would be helpful in your language, you could express the idea by using a form that identifies those **who disobeyed** with “those to whom he swore.” Alternate translation: “you know who they are to whom he swore that they would not enter into his rest. It was to those who disobeyed.” or “to whom did he swear that they would not enter into his rest? It was to those who disobeyed.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) From b1f4c8946ac2b62c9a1cd7c301e011fcc3fbc8b6 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 17:30:59 +0000 Subject: [PATCH 082/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index bfa6e7c6e4..ea3a5c75d7 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -366,7 +366,7 @@ HEB 3 17 uhga figs-idiom ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρή HEB 3 18 l1gc figs-rquestion τίσιν…ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασιν? 1 To whom did he swear that they would not enter his rest, if it was not to those who disobeyed him? The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The second half of the question gives the answer to the first half: “it was those who disobeyed.” If it would be helpful in your language, you could express the idea by using a form that identifies those **who disobeyed** with “those to whom he swore.” Alternate translation: “you know who they are to whom he swore that they would not enter into his rest. It was to those who disobeyed.” or “to whom did he swear that they would not enter into his rest? It was to those who disobeyed.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 3 18 q16u ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ 1 they would not enter his rest The author uses the clause **they would not enter into his rest** to refer back to the words that the quotation used. See how you translated “If they will enter into my rest” in [3:11](../03/11.md). Alternate translation: “did he swear, ‘they will never enter into my rest,’” HEB 3 19 impp grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces a summary or conclusion for the argument, especially for what the author has said in [3:16–18](../03/16.md). If it would be helpful in your language, you could use a word or phrase that introduces a summary or conclusion. Alternate translation: “Therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -HEB 3 19 henz figs-infostructure βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι’ ἀπιστίαν 1 If your language would naturally put the reason before the result, you could rearrange the sentence. The author puts **because of unbelief** last in order to emphasize it, so use a form that emphasizes this phrase. Alternate translation: “we that it was because of unbelief that they were not able to enter”(See: [[rc://en/ta/man/translate/figs-infostructure]]) +HEB 3 19 henz figs-infostructure βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι’ ἀπιστίαν 1 If your language would naturally put the reason before the result, you could rearrange the sentence. The author puts **because of unbelief** last in order to emphasize it, so use a form that emphasizes this phrase. Alternate translation: “we see that it was because of unbelief that they were not able to enter”(See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 3 19 u2mo figs-metaphor βλέπομεν 1 Here the author uses the phrase **we see** to refer to knowing or understanding something. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “we learn” or “we know” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 19 evf1 figs-explicit εἰσελθεῖν 1 Here the author uses the word **enter** to refer back to the words that the quotation used. Translate **enter** the same way that you did in [3:11](../03/11.md). If it would be helpful in your language, you could make the reference back to the quotation more explicit. Alternate translation: “to enter into God’s rest” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 3 19 x18z figs-abstractnouns δι’ ἀπιστίαν 1 because of unbelief If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verbal phrase such as “did not believe” or an adjective such as “unbelieving.” Alternate translation: “because they were unbelieving” or “because they refused to believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 7de1a944862741a96aac5d61320f29bc3b0b15a2 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 19:36:31 +0000 Subject: [PATCH 083/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index ea3a5c75d7..c267cc6bde 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -370,8 +370,8 @@ HEB 3 19 henz figs-infostructure βλέπομεν ὅτι οὐκ ἠδυνήθ HEB 3 19 u2mo figs-metaphor βλέπομεν 1 Here the author uses the phrase **we see** to refer to knowing or understanding something. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “we learn” or “we know” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 19 evf1 figs-explicit εἰσελθεῖν 1 Here the author uses the word **enter** to refer back to the words that the quotation used. Translate **enter** the same way that you did in [3:11](../03/11.md). If it would be helpful in your language, you could make the reference back to the quotation more explicit. Alternate translation: “to enter into God’s rest” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 3 19 x18z figs-abstractnouns δι’ ἀπιστίαν 1 because of unbelief If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verbal phrase such as “did not believe” or an adjective such as “unbelieving.” Alternate translation: “because they were unbelieving” or “because they refused to believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 4 intro u72n 0 # Hebrews 4 General Notes

## Structure and Formatting

3. Example of the wilderness generation (3:1–4:13)
* Exhortation: Strive to enter the rest! (3:7–4:11)
* Exhortation: The power of God’s word (4:12–13)
4. Summary statement (4:14–16)

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 in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.

## Special Concepts in this Chapter

### God’s rest

The author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://en/tw/dict/bible/other/rest]])

### “Today”

The quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (see [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happens after Joshua led the Israelites into the promised land. This refers again to “today” from the Psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])

### Joshua, David, and the audience

In [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus died and rose again. The author’s point is that what Joshua led the Israelites into could not count as “rest” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])

### Jesus the high priest

In [4:14–15](../04/14.md), much like in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://en/tw/dict/bible/kt/highpriest]])

## Important Figures of Speech in this Chapter

### The word of God as a sword

In [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other Possible Translation Difficulties in this Chapter

### Who “speaks” the quotations?

In [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God considered as a whole speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://en/ta/man/translate/writing-quotations]])

### The logic of [4:3–7](../04/03.md)

In [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.

First (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God finished and then enjoyed on the seventh day. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” has been completed since God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see [4:6](../04/06.md)).

Second (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place. This explains why the author defines “entering the rest” as “resting from works” (see [4:10](../04/10.md)).

Since the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so focus on translating these verses clearly. -HEB 4 1 ay25 grammar-connect-logic-result οὖν 1 Therefore Here, the word **Therefore** introduces an exhortation that is based on everything that the author has said about the Israelite ancestors in [3:7–19](../03/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on what has been said. Alternate translation: “Because what I have just said is true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +HEB 4 intro u72n 0 # Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\n * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\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 in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://en/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (see [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happens after Joshua led the Israelites into the promised land. This refers again to “today” from the Psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus died and rose again. The author’s point is that what Joshua led the Israelites into could not count as “rest,” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much like in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.\n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God finished and then enjoyed on the seventh day. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” has been completed since God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see [4:6](../04/06.md)).\n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place to which they go. This explains why the author defines “entering the rest” as “resting from works” (see [4:10](../04/10.md)).\n\nSince the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so focus on translating these verses clearly. +HEB 4 1 ay25 grammar-connect-logic-result οὖν 1 Therefore Here, the word **Therefore** introduces an exhortation that is based on everything that the author has said about the Israelite ancestors in [3:7–19](../03/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on what has been previously said. Alternate translation: “Because what I have just said is true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 1 n98m figs-doublenegatives φοβηθῶμεν…μήποτε καταλειπομένης 1 Connecting Statement: If how the author puts two negative words together would be confusing in your language, you could express **be afraid lest** with a positive statement. The author uses this construction for emphasis, so use an emphatic form in your language. Alternate translation: “let us be careful so that while there remains” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 4 1 ti1x figs-idiom μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 When a **promise** **remains**, people can still receive what is promised. In other words, the promise is still valid or true. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “lest while a promise to enter into his rest is still valid” or “lest while God still offers a promise to enter into his rest” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 1 zta2 figs-abstractnouns μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 none of you might seem to have failed to reach the promise left behind for you to enter God’s rest If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “lest while what God has promised about entering into his rest remains” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 06684a775eecf25a6d579e449d73bf6ecf7e502c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 19:54:59 +0000 Subject: [PATCH 084/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index c267cc6bde..5f58af7c81 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -371,7 +371,7 @@ HEB 3 19 u2mo figs-metaphor βλέπομεν 1 Here the author uses the phrase HEB 3 19 evf1 figs-explicit εἰσελθεῖν 1 Here the author uses the word **enter** to refer back to the words that the quotation used. Translate **enter** the same way that you did in [3:11](../03/11.md). If it would be helpful in your language, you could make the reference back to the quotation more explicit. Alternate translation: “to enter into God’s rest” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 3 19 x18z figs-abstractnouns δι’ ἀπιστίαν 1 because of unbelief If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verbal phrase such as “did not believe” or an adjective such as “unbelieving.” Alternate translation: “because they were unbelieving” or “because they refused to believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 4 intro u72n 0 # Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\n * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\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 in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://en/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (see [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happens after Joshua led the Israelites into the promised land. This refers again to “today” from the Psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus died and rose again. The author’s point is that what Joshua led the Israelites into could not count as “rest,” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much like in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.\n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God finished and then enjoyed on the seventh day. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” has been completed since God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see [4:6](../04/06.md)).\n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place to which they go. This explains why the author defines “entering the rest” as “resting from works” (see [4:10](../04/10.md)).\n\nSince the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so focus on translating these verses clearly. -HEB 4 1 ay25 grammar-connect-logic-result οὖν 1 Therefore Here, the word **Therefore** introduces an exhortation that is based on everything that the author has said about the Israelite ancestors in [3:7–19](../03/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on what has been previously said. Alternate translation: “Because what I have just said is true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +HEB 4 1 ay25 grammar-connect-logic-result οὖν 1 Therefore Here, the word **Therefore** introduces an exhortation that is based on everything that the author has said about the Israelite ancestors in [3:7–19](../03/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on what has been said. Alternate translation: “Because what I have just said is true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 1 n98m figs-doublenegatives φοβηθῶμεν…μήποτε καταλειπομένης 1 Connecting Statement: If how the author puts two negative words together would be confusing in your language, you could express **be afraid lest** with a positive statement. The author uses this construction for emphasis, so use an emphatic form in your language. Alternate translation: “let us be careful so that while there remains” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 4 1 ti1x figs-idiom μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 When a **promise** **remains**, people can still receive what is promised. In other words, the promise is still valid or true. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “lest while a promise to enter into his rest is still valid” or “lest while God still offers a promise to enter into his rest” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 1 zta2 figs-abstractnouns μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 none of you might seem to have failed to reach the promise left behind for you to enter God’s rest If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “lest while what God has promised about entering into his rest remains” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 8e440e2bcdc1ed85fdad28ef50cd7e368982edcd Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 20:02:43 +0000 Subject: [PATCH 085/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 5f58af7c81..95d75eb6a2 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -373,12 +373,12 @@ HEB 3 19 x18z figs-abstractnouns δι’ ἀπιστίαν 1 because of unbelief HEB 4 intro u72n 0 # Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\n * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\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 in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://en/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (see [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happens after Joshua led the Israelites into the promised land. This refers again to “today” from the Psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus died and rose again. The author’s point is that what Joshua led the Israelites into could not count as “rest,” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much like in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.\n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God finished and then enjoyed on the seventh day. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” has been completed since God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see [4:6](../04/06.md)).\n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place to which they go. This explains why the author defines “entering the rest” as “resting from works” (see [4:10](../04/10.md)).\n\nSince the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so focus on translating these verses clearly. HEB 4 1 ay25 grammar-connect-logic-result οὖν 1 Therefore Here, the word **Therefore** introduces an exhortation that is based on everything that the author has said about the Israelite ancestors in [3:7–19](../03/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on what has been said. Alternate translation: “Because what I have just said is true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 1 n98m figs-doublenegatives φοβηθῶμεν…μήποτε καταλειπομένης 1 Connecting Statement: If how the author puts two negative words together would be confusing in your language, you could express **be afraid lest** with a positive statement. The author uses this construction for emphasis, so use an emphatic form in your language. Alternate translation: “let us be careful so that while there remains” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) -HEB 4 1 ti1x figs-idiom μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 When a **promise** **remains**, people can still receive what is promised. In other words, the promise is still valid or true. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “lest while a promise to enter into his rest is still valid” or “lest while God still offers a promise to enter into his rest” (See: [[rc://en/ta/man/translate/figs-idiom]]) +HEB 4 1 ti1x figs-idiom μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 When a **promise remains**, people can still receive what is promised. In other words, the promise is still valid or true. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “lest while a promise to enter into his rest is still valid” or “lest while God still offers a promise to enter into his rest” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 1 zta2 figs-abstractnouns μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 none of you might seem to have failed to reach the promise left behind for you to enter God’s rest If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “lest while what God has promised about entering into his rest remains” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 4 1 gg3v figs-explicit εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 Here and throughout this chapter, the word **rest** could refer to: (1) the state of “resting.” Alternate translation: “to participate in the way that God rests” or “to rest with him” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into God’s resting place” or “to enter into the land of rest” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 4 1 ev85 figs-abstractnouns τὴν κατάπαυσιν αὐτοῦ 1 to enter God’s rest If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous note for what **rest** means. Alternate translation: “the way that God rests” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 4 1 hxln δοκῇ…ὑστερηκέναι 1 Here, the phrase **seem to have failed** could indicate that: (1) a person is showing the outward signs of having **failed**. Alternate translation: “look like you have failed to attain it” (2) someone might think that he or she has **failed**. Alternate translation: “might think that you have failed to attain it” (3) God considers them **to have failed**. Alternate translation: “might be judged to have failed to attain it” -HEB 4 2 ioq6 grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces a further explanation of why we should “be afraid” ([4:1](../04/01.md)). The author’s point is that **they** received the promise of rest, but they did not receive rest because they disobeyed. Since **we** are in the same situation and have also received the promise of rest, we need to “be afraid” that what happened to **them** will happen to **us**. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “That is especially true because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +HEB 4 2 ioq6 grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces a further explanation of why we should “be afraid” ([4:1](../04/01.md)). The author’s point is that **they** received the promise of rest, but they did not receive rest, because they disobeyed. Since **we** are in the same situation and have also received the promise of rest, we need to “be afraid” that what happened to **them** will happen to **us**. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “That is especially true because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 2 m74h figs-activepassive καὶ…ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι 1 For we were told the good news just as they were 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. The author uses the passive form here to focus on those to whom the **good news** is **proclaimed** rather than focusing on the person doing the “proclaiming.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “we also listened to the good news just as they did” or “someone proclaimed the good news to us also just as to them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 4 2 zc7k figs-ellipsis καθάπερ κἀκεῖνοι 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just they also had good news proclaimed to them” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 4 2 znk9 writing-pronouns κἀκεῖνοι…ἐκείνους 1 as they were Here, the word **them** refers to the Israelites whom God led out of Egypt and who died in the wilderness without entering the rest (see [3:16–19](../03/16.md)). If your readers would not know to whom **them** refers, you could make it explicit. Alternate translation: “to the Israelite ancestors also … them” or “to that generation also … them” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 8a1b8e414ad5cb75117ecbf99be47e5bcf53e3b2 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 20:05:52 +0000 Subject: [PATCH 086/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 95d75eb6a2..212658855e 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -380,7 +380,7 @@ HEB 4 1 ev85 figs-abstractnouns τὴν κατάπαυσιν αὐτοῦ 1 to e HEB 4 1 hxln δοκῇ…ὑστερηκέναι 1 Here, the phrase **seem to have failed** could indicate that: (1) a person is showing the outward signs of having **failed**. Alternate translation: “look like you have failed to attain it” (2) someone might think that he or she has **failed**. Alternate translation: “might think that you have failed to attain it” (3) God considers them **to have failed**. Alternate translation: “might be judged to have failed to attain it” HEB 4 2 ioq6 grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces a further explanation of why we should “be afraid” ([4:1](../04/01.md)). The author’s point is that **they** received the promise of rest, but they did not receive rest, because they disobeyed. Since **we** are in the same situation and have also received the promise of rest, we need to “be afraid” that what happened to **them** will happen to **us**. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “That is especially true because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 2 m74h figs-activepassive καὶ…ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι 1 For we were told the good news just as they were 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. The author uses the passive form here to focus on those to whom the **good news** is **proclaimed** rather than focusing on the person doing the “proclaiming.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “we also listened to the good news just as they did” or “someone proclaimed the good news to us also just as to them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -HEB 4 2 zc7k figs-ellipsis καθάπερ κἀκεῖνοι 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just they also had good news proclaimed to them” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +HEB 4 2 zc7k figs-ellipsis καθάπερ κἀκεῖνοι 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as they also had good news proclaimed to them” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 4 2 znk9 writing-pronouns κἀκεῖνοι…ἐκείνους 1 as they were Here, the word **them** refers to the Israelites whom God led out of Egypt and who died in the wilderness without entering the rest (see [3:16–19](../03/16.md)). If your readers would not know to whom **them** refers, you could make it explicit. Alternate translation: “to the Israelite ancestors also … them” or “to that generation also … them” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 2 qtgc figs-possession ὁ λόγος τῆς ἀκοῆς 1 Here the author uses the possessive form to describe a **message** that someone, in this case the Israelite ancestors, “heard.” If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the message that they heard” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 4 2 zza4 grammar-connect-logic-result μὴ συνκεκερασμένους 1 But that message did not benefit those who did not unite in faith with those who obeyed Here, the phrase **not having been mixed** introduces the reason why **the message** did not **benefit them**. If your readers not infer this relationship, you could express it more explicitly. Alternate translation: “since it had not been mixed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) From 140f24a363eeeee494d28fd2ad2292c5fb3a0cfc Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 20:07:35 +0000 Subject: [PATCH 087/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 212658855e..c862253b77 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -383,7 +383,7 @@ HEB 4 2 m74h figs-activepassive καὶ…ἐσμεν εὐηγγελισμέν HEB 4 2 zc7k figs-ellipsis καθάπερ κἀκεῖνοι 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as they also had good news proclaimed to them” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 4 2 znk9 writing-pronouns κἀκεῖνοι…ἐκείνους 1 as they were Here, the word **them** refers to the Israelites whom God led out of Egypt and who died in the wilderness without entering the rest (see [3:16–19](../03/16.md)). If your readers would not know to whom **them** refers, you could make it explicit. Alternate translation: “to the Israelite ancestors also … them” or “to that generation also … them” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 2 qtgc figs-possession ὁ λόγος τῆς ἀκοῆς 1 Here the author uses the possessive form to describe a **message** that someone, in this case the Israelite ancestors, “heard.” If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the message that they heard” (See: [[rc://en/ta/man/translate/figs-possession]]) -HEB 4 2 zza4 grammar-connect-logic-result μὴ συνκεκερασμένους 1 But that message did not benefit those who did not unite in faith with those who obeyed Here, the phrase **not having been mixed** introduces the reason why **the message** did not **benefit them**. If your readers not infer this relationship, you could express it more explicitly. Alternate translation: “since it had not been mixed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +HEB 4 2 zza4 grammar-connect-logic-result μὴ συνκεκερασμένους 1 But that message did not benefit those who did not unite in faith with those who obeyed Here, the phrase **not having been joined** introduces the reason why **the message** did not **benefit them**. If your readers not infer this relationship, you could express it more explicitly. Alternate translation: “since it had not been mixed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 2 vexi translate-unknown μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν 1 Here, the phrase **not having been joined** refers back to **them**, who are not **joined** with **those who heard** as part of the group of those who believe. In this construction, the word **faith** can refer to: (1) what those who are **joined** have in common. Alternate translation: “not having been joined as people with faith to those who heard it” (2) what does the “joining.” Alternate translation: “not having been joined by faith to those who heard it” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 4 2 fzjj translate-textvariants μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν 1 Most early manuscripts make **not having been joined** refer back to **them**. However, a few early manuscripts make **not having been joined** refer back to **the message**. In this case, the clause would refer to how **those who heard** the message did not join **faith** to it when they heard it. In other words, they did not believe what they heard. However, the option that the ULT follows has the most support, so it is best to make **not having been joined** refer back to **them**. (See: [[rc://en/ta/man/translate/translate-textvariants]]) HEB 4 2 zwpf figs-activepassive μὴ συνκεκερασμένους 1 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. The author uses the passive form here to focus on those who are **joined** rather than focusing on the person doing the “joining.” If you must state who did the action, the author implies that “God” or they themselves did it. Alternate translation: “not having joined themselves” or “God not having joined them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From 071bd5a6cd4e750d641fc161497d7cff5f03d5a8 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 20:08:31 +0000 Subject: [PATCH 088/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index c862253b77..ad02f9997a 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -383,7 +383,7 @@ HEB 4 2 m74h figs-activepassive καὶ…ἐσμεν εὐηγγελισμέν HEB 4 2 zc7k figs-ellipsis καθάπερ κἀκεῖνοι 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as they also had good news proclaimed to them” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 4 2 znk9 writing-pronouns κἀκεῖνοι…ἐκείνους 1 as they were Here, the word **them** refers to the Israelites whom God led out of Egypt and who died in the wilderness without entering the rest (see [3:16–19](../03/16.md)). If your readers would not know to whom **them** refers, you could make it explicit. Alternate translation: “to the Israelite ancestors also … them” or “to that generation also … them” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 2 qtgc figs-possession ὁ λόγος τῆς ἀκοῆς 1 Here the author uses the possessive form to describe a **message** that someone, in this case the Israelite ancestors, “heard.” If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the message that they heard” (See: [[rc://en/ta/man/translate/figs-possession]]) -HEB 4 2 zza4 grammar-connect-logic-result μὴ συνκεκερασμένους 1 But that message did not benefit those who did not unite in faith with those who obeyed Here, the phrase **not having been joined** introduces the reason why **the message** did not **benefit them**. If your readers not infer this relationship, you could express it more explicitly. Alternate translation: “since it had not been mixed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +HEB 4 2 zza4 grammar-connect-logic-result μὴ συνκεκερασμένους 1 But that message did not benefit those who did not unite in faith with those who obeyed Here, the phrase **not having been joined** introduces the reason why **the message** did not **benefit them**. If your readers not infer this relationship, you could express it more explicitly. Alternate translation: “since it had not been joined” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 2 vexi translate-unknown μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν 1 Here, the phrase **not having been joined** refers back to **them**, who are not **joined** with **those who heard** as part of the group of those who believe. In this construction, the word **faith** can refer to: (1) what those who are **joined** have in common. Alternate translation: “not having been joined as people with faith to those who heard it” (2) what does the “joining.” Alternate translation: “not having been joined by faith to those who heard it” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 4 2 fzjj translate-textvariants μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν 1 Most early manuscripts make **not having been joined** refer back to **them**. However, a few early manuscripts make **not having been joined** refer back to **the message**. In this case, the clause would refer to how **those who heard** the message did not join **faith** to it when they heard it. In other words, they did not believe what they heard. However, the option that the ULT follows has the most support, so it is best to make **not having been joined** refer back to **them**. (See: [[rc://en/ta/man/translate/translate-textvariants]]) HEB 4 2 zwpf figs-activepassive μὴ συνκεκερασμένους 1 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. The author uses the passive form here to focus on those who are **joined** rather than focusing on the person doing the “joining.” If you must state who did the action, the author implies that “God” or they themselves did it. Alternate translation: “not having joined themselves” or “God not having joined them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From e84cda0a016ac55ce74fbde037ce446065d215de Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 20:23:35 +0000 Subject: [PATCH 089/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index ad02f9997a..d13796f69b 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -395,7 +395,7 @@ HEB 4 3 x2kq writing-quotations καθὼς εἴρηκεν 1 just as he said He HEB 4 3 lncz writing-pronouns εἴρηκεν 1 Here, the word **he** could refer back to: (1) the Holy Spirit, whom the author identifies as the speaker of the quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit said” (2) God considered as a unity. Alternate translation: “God said” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 3 v4q4 figs-quotations εἴρηκεν, ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “he said, as he swore in his wrath, that they would never enter into his rest,” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 4 3 qfs8 ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 As I swore in my wrath Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse. -HEB 4 3 k1ld figs-explicit καίτοι τῶν ἔργων 1 They will never enter my rest Here, the word **although** introduces something that is unexpected. God swore that the Israelite ancestors would not **enter into my rest**, but (unexpectedly) that rest has been available since **{the} foundation of {the} world**, since God’s **works were finished** then. The author’s point is that God’s oath about how the Israelite ancestors would never **enter** does not mean that the **rest** is not available or not yet available. Instead, the **rest** has been available since God created everything. If it would be helpful in your language, you could expression the idea more explicitly. Alternate translation: “but despite that, his works” or “although the rest is available even now, for his works” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 4 3 k1ld figs-explicit καίτοι τῶν ἔργων 1 They will never enter my rest Here, the word **although** introduces something that is unexpected. God swore that the Israelite ancestors would not **enter into my rest**, but (unexpectedly) that rest has been available since **{the} foundation of {the} world**, since God’s **works were finished** then. The author’s point is that God’s oath about how the Israelite ancestors would never **enter** does not mean that the **rest** is not available or not yet available. Instead, the **rest** has been available since God created everything. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “but despite that, his works” or “although the rest is available even now, for his works” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 4 3 x8zv figs-activepassive τῶν ἔργων…γενηθέντων 1 his works were finished 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. The author uses the passive form here to focus on the **works** that **were finished** rather than focusing on the person doing the “finishing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God finished his works” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 4 3 af1l figs-abstractnouns τῶν ἔργων…γενηθέντων 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “the things that he did were finished” or “what he worked was finished” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 4 3 ypr4 figs-abstractnouns ἀπὸ καταβολῆς κόσμου 1 If your language does not use an abstract noun for the idea behind **foundation**, you could express the idea by using a verb such as “establish” or “build.” Alternate translation: “from when he established the world” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 688bdcbfa873315ec6e523d8f115f84090e731db Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 22:07:03 +0000 Subject: [PATCH 090/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index d13796f69b..a2a859258f 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -413,7 +413,7 @@ HEB 4 5 qfjr εἰ εἰσελεύσονται εἰς τὴν κατάπαυσ HEB 4 6 hptv grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces the conclusion to what the author has argued in [4:2–5](../04/02.md). Use a word or phrase that introduces this kind of conclusion. Alternate translation: “Because of all that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 6 twwv figs-idiom ἀπολείπεται τινὰς εἰσελθεῖν 1 When something **remains**, people can still access or make use of it. In other words, the ability to **enter** is still valid or available. If it would be helpful in your language, you could express the idea in a more natural way. See how you translated the similar words in [4:1](../04/01.md). Alternate translation: “there is still the possibility of entering” or “God still allows some to enter” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 6 f3pz figs-explicit εἰσελθεῖν εἰς αὐτήν…οὐκ εἰσῆλθον 1 Here, just as in [4:1](../04/01.md), the rest which people **enter** could refer to: (1) the state of “resting.” Alternate translation: “to participate in it … did not participate” or “to rest with God … did not rest with God” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into the place … did not enter it” or “to enter into the land … did not enter it” (See: [[rc://en/ta/man/translate/figs-explicit]]) -HEB 4 6 uyfr figs-explicit οἱ πρότερον εὐαγγελισθέντες 1 Here, those who **had the good news proclaimed to them** are the same people the author mentions as “them” in [4:2](../04/02.md): the Israelite ancestors whom God led out of Egypt and who did not enter the promised land. If it would be helpful in your language, you could make who these people are more explicit. Alternate translation: “the Israelite ancestors who previously had the gospel proclaimed to them” or “the people of that generation who previously had the gospel proclaimed to them” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 4 6 uyfr figs-explicit οἱ πρότερον εὐαγγελισθέντες 1 Here, those who **had the good news proclaimed to them** are the same people the author mentions as “them” in [4:2](../04/02.md): the Israelite ancestors whom God led out of Egypt and who did not enter the Promised Land. If it would be helpful in your language, you could make who these people are more explicit. Alternate translation: “the Israelite ancestors who previously had the gospel proclaimed to them” or “the people of that generation who previously had the gospel proclaimed to them” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 4 6 z0pz figs-abstractnouns οὐκ εἰσῆλθον δι’ ἀπείθειαν 1 If your language does not use an abstract noun for the idea behind **disobedience**, you could express the idea by using a verb such as “disobey” or an adjective such as “disobedient.” Alternate translation: “did not enter, because they disobeyed” or “did not enter, because they were disobedient” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 4 7 s964 writing-pronouns πάλιν…ὁρίζει 1 Here, just as in [4:3–4](../04/03.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit again sets” (2) God considered as a unity. Alternate translation: “God again sets” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 7 w90d πάλιν 1 Here, the word **again** indicates that the Holy Spirit had already “set” a **day** and now does it for a second time. The first time was when God promised the “rest” to the Israelite ancestors. The second time (**again**) was when the Spirit spoke the quote from Psalm 95 **through David**. If it would be helpful in your language, you could use a word or phrase that refers to doing something “once more” or “for a second time.” Alternate translation: “for a second time” From 92cde058bbe0f3b0104f28b8ca89069e065e3bd0 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 22:33:38 +0000 Subject: [PATCH 091/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index a2a859258f..3069d70b21 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -431,7 +431,7 @@ HEB 4 8 mdq9 figs-metaphor αὐτοὺς Ἰησοῦς κατέπαυσεν 1 HEB 4 8 kskn figs-explicit αὐτοὺς…κατέπαυσεν 1 See how you translated the word **rest** in [4:1](../04/01.md). Alternate translation: “enabled them to rest with God” or “enabled them to enter into God’s resting place” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 4 8 o9qb figs-abstractnouns αὐτοὺς…κατέπαυσεν 1 If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous note for what **rest** means. Alternate translation: “helped them rest the way that God rests” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 4 8 wl6l writing-pronouns οὐκ ἂν…ἐλάλει 1 Here, just as in [4:7](../04/07.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit would not have spoken” (2) God considered as a unity. Alternate translation: “God would not have spoken” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -HEB 4 8 gnxj ἡμέρας 1 Here the author refers to a **day** because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (see [4:7](../04/07.md)). The author does not mean that there is only one period of 24 hours in which people can “enter the rest.” If it would be helpful in your language, you could use a word or phrase that refers to a specific point in time. Alternate translation: “time” or “moment in time” +HEB 4 8 gnxj ἡμέρας 1 Here the author refers to a **day** because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (see [4:7](../04/07.md)). The author does not mean that there is only one period of 24 hours during which people can “enter the rest.” If it would be helpful in your language, you could use a word or phrase that refers to a specific point in time. Alternate translation: “time” or “moment in time” HEB 4 8 jjkr figs-explicit μετὰ ταῦτα 1 Here, the phrase **these {things}** refers to what happened when **Joshua** was leading the Israelite ancestors. He guided them into the land that God had promised to give them, and he led them as they fought their enemies and settled down in that land. The author’s point is that, since David speaks about entering the **rest** much later than this, the events related to **Joshua** must not count as getting **rest**. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “after Joshua led the people into the land” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 4 9 ob3p grammar-connect-logic-result ἄρα 1 Here, the word **Therefore** introduces the conclusion to the argument in [4:3–8](../04/03.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In conclusion” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 9 vhx9 figs-idiom ἀπολείπεται σαββατισμὸς 1 there is still a Sabbath rest reserved for God’s people When something **remains**, people can still access or make use of it. In other words, the **Sabbath rest** is still valid or available. If it would be helpful in your language, you could express the idea in a more natural way. See how you translated the similar words in [4:1](../04/01.md), [6](../04/06.md). Alternate translation: “there is still a Sabbath rest” or “God still provides a Sabbath rest” (See: [[rc://en/ta/man/translate/figs-idiom]]) From c958110d00453d37eafd51f5645a71da482775c1 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 22:34:30 +0000 Subject: [PATCH 092/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 3069d70b21..bb4860d70e 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -432,7 +432,7 @@ HEB 4 8 kskn figs-explicit αὐτοὺς…κατέπαυσεν 1 See how you HEB 4 8 o9qb figs-abstractnouns αὐτοὺς…κατέπαυσεν 1 If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous note for what **rest** means. Alternate translation: “helped them rest the way that God rests” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 4 8 wl6l writing-pronouns οὐκ ἂν…ἐλάλει 1 Here, just as in [4:7](../04/07.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit would not have spoken” (2) God considered as a unity. Alternate translation: “God would not have spoken” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 8 gnxj ἡμέρας 1 Here the author refers to a **day** because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (see [4:7](../04/07.md)). The author does not mean that there is only one period of 24 hours during which people can “enter the rest.” If it would be helpful in your language, you could use a word or phrase that refers to a specific point in time. Alternate translation: “time” or “moment in time” -HEB 4 8 jjkr figs-explicit μετὰ ταῦτα 1 Here, the phrase **these {things}** refers to what happened when **Joshua** was leading the Israelite ancestors. He guided them into the land that God had promised to give them, and he led them as they fought their enemies and settled down in that land. The author’s point is that, since David speaks about entering the **rest** much later than this, the events related to **Joshua** must not count as getting **rest**. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “after Joshua led the people into the land” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 4 8 jjkr figs-explicit μετὰ ταῦτα 1 Here, the phrase **these {things}** refers to what happened when **Joshua** was leading the Israelite ancestors. He guided them into the land that God had promised to give them, and he led them as they fought their enemies and then settled in that land. The author’s point is that, since David speaks about entering the **rest** much later than this, the events related to **Joshua** must not count as getting **rest**. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “after Joshua led the people into the land” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 4 9 ob3p grammar-connect-logic-result ἄρα 1 Here, the word **Therefore** introduces the conclusion to the argument in [4:3–8](../04/03.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In conclusion” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 9 vhx9 figs-idiom ἀπολείπεται σαββατισμὸς 1 there is still a Sabbath rest reserved for God’s people When something **remains**, people can still access or make use of it. In other words, the **Sabbath rest** is still valid or available. If it would be helpful in your language, you could express the idea in a more natural way. See how you translated the similar words in [4:1](../04/01.md), [6](../04/06.md). Alternate translation: “there is still a Sabbath rest” or “God still provides a Sabbath rest” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 9 qe6x translate-unknown σαββατισμὸς 1 a Sabbath rest Here, the word translated **a Sabbath rest** is a very rare word that is closely related to the word for **Sabbath**, which refers to the seventh day of the week on which the Israelites rested, as God commanded them to do. The **Sabbath rest** could refer to: (1) keeping the **Sabbath** by “resting.” Alternate translation: “rest as on the Sabbath day” (2) celebrating the special day that is the **Sabbath**. Alternate translation: “a Sabbath celebration” or “a celebration as on the day of rest” (See: [[rc://en/ta/man/translate/translate-unknown]]) From e458e02276d235ed20446e59acc57a7261b32ec2 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 22:37:14 +0000 Subject: [PATCH 093/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index bb4860d70e..861cf8cbd0 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -439,7 +439,7 @@ HEB 4 9 qe6x translate-unknown σαββατισμὸς 1 a Sabbath rest Here, th HEB 4 10 nyix grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces further explanation of **rest**. If it would be helpful in your language, you could use a word that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 10 i6eh figs-pastforfuture ὁ…εἰσελθὼν…καὶ αὐτὸς κατέπαυσεν 1 Here the author uses the past tense to speak about something that is true in general. Use whatever tense you would naturally use in your language to speak about something that is generally true. Alternate translation: “the one who will enter … will himself also rest” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) HEB 4 10 ej9y figs-explicit ὁ…εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ 1 he who enters into God’s rest See how you translated “entering the rest” in [4:1](../04/01.md). Alternate translation: “the one who rests with God” or “the one who enters into God’s resting place” (See: [[rc://en/ta/man/translate/figs-explicit]]) -HEB 4 10 dg2d writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make to whom **his** refers explicit. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 4 10 dg2d writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 10 xmgn figs-gendernotations αὐτὸς…αὐτοῦ 1 Although the words **himself** and **his** are masculine, they refer to anyone, both male and female. If it would be helpful in your language, you could use non-gendered words or refer to both genders. Alternate translation: “himself or herself … his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 4 10 rdm0 figs-rpronouns αὐτὸς 1 Here, the word translated **himself** emphasizes the comparison between **the one who has entered** and **God**. Consider using a natural way to emphasize this comparison in your language. Alternate translation: “in fact” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) HEB 4 10 r3jy figs-abstractnouns τῶν ἔργων αὐτοῦ…τῶν ἰδίων 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “the things he did … the things he did” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 68c7473df0b611449db8d712f6553a62838e7ff7 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 22:44:41 +0000 Subject: [PATCH 094/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 861cf8cbd0..9cfee91a8c 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -439,7 +439,7 @@ HEB 4 9 qe6x translate-unknown σαββατισμὸς 1 a Sabbath rest Here, th HEB 4 10 nyix grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces further explanation of **rest**. If it would be helpful in your language, you could use a word that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 10 i6eh figs-pastforfuture ὁ…εἰσελθὼν…καὶ αὐτὸς κατέπαυσεν 1 Here the author uses the past tense to speak about something that is true in general. Use whatever tense you would naturally use in your language to speak about something that is generally true. Alternate translation: “the one who will enter … will himself also rest” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) HEB 4 10 ej9y figs-explicit ὁ…εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ 1 he who enters into God’s rest See how you translated “entering the rest” in [4:1](../04/01.md). Alternate translation: “the one who rests with God” or “the one who enters into God’s resting place” (See: [[rc://en/ta/man/translate/figs-explicit]]) -HEB 4 10 dg2d writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 4 10 dg2d writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 10 xmgn figs-gendernotations αὐτὸς…αὐτοῦ 1 Although the words **himself** and **his** are masculine, they refer to anyone, both male and female. If it would be helpful in your language, you could use non-gendered words or refer to both genders. Alternate translation: “himself or herself … his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 4 10 rdm0 figs-rpronouns αὐτὸς 1 Here, the word translated **himself** emphasizes the comparison between **the one who has entered** and **God**. Consider using a natural way to emphasize this comparison in your language. Alternate translation: “in fact” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) HEB 4 10 r3jy figs-abstractnouns τῶν ἔργων αὐτοῦ…τῶν ἰδίων 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “the things he did … the things he did” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -453,7 +453,7 @@ HEB 4 11 uznd figs-abstractnouns τῷ αὐτῷ…ὑποδείγματι…τ HEB 4 12 iwtk grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further reason for why we need to “be eager” ([4:11](../04/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces the basis for an exhortation. Alternate translation: “We should do that because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 12 h5d2 figs-metonymy ὁ λόγος τοῦ Θεοῦ 1 the word of God is living Here, the word **word** refers to what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the message of God” or “what God says” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 4 12 hnc2 figs-possession ὁ λόγος τοῦ Θεοῦ 1 Here the author uses the possessive form to describe a **word** that: (1) **God** speaks. Alternate translation: “the word that God speaks” (2) is **God**. Alternate translation: “the divine Word” or “God the Word” (See: [[rc://en/ta/man/translate/figs-possession]]) -HEB 4 12 j9qy figs-personification ζῶν…καὶ ἐνεργὴς…διϊκνούμενος…καὶ κριτικὸς 1 living and active In these phrases, the author describes the **word of God** as if it were a person that was **living and active** and that could “pierce” and **judge** other people. He speaks in this way to show that God accomplishes these things through his **word**, that is, when he speaks. If it would be helpful in your language, you could express the idea by making God the subject of these actions or by using analogy form. Alternate translation: “is from the living and active God … God uses it to pierce … God uses it to judge” or “is like a living and active person … piercing like a person pierces … and able, like a person, to judge” (See: [[rc://en/ta/man/translate/figs-personification]]) +HEB 4 12 j9qy figs-personification ζῶν…καὶ ἐνεργὴς…διϊκνούμενος…καὶ κριτικὸς 1 living and active In these phrases, the author describes the **word of God** as if it were a person that was **living and active** and that could “pierce” and **judge** other people. He speaks in this way to show that God accomplishes these things through his **word**, that is, when he speaks. If it would be helpful in your language, you could express the idea by making God the subject of these actions or by using analogy form. Alternate translation: “is from the living and active God … God uses it to pierce … and God uses it to judge” or “is like a living and active person … piercing like a person pierces … and able, like a person, to judge” (See: [[rc://en/ta/man/translate/figs-personification]]) HEB 4 12 g4tc figs-metaphor τομώτερος, ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ 1 sharper than any two-edged sword Here the author compares the **word of God** to a **sword** that has two edges. God’s word is even **sharper** than that kind of sword, which means it is even better at **piercing**. The author uses this figure of speech to show how good the **word of God** is at discerning and judging humans. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “is like a very sharp two-edged sword that pierces to the dividing” or “able to distinguish what is wrong from what is right, including even the dividing” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 4 12 lv6y translate-unknown μάχαιραν δίστομον 1 two-edged sword The phrase **two-edged sword** describes a weapon or tool with two sharp edges. This kind of **sword** can “pierce” something better than a sword with only one sharp edge can. If it would be helpful in your language, you could use a comparable term or a descriptive phrase. Alternate translation: “blade with two sharp edges” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 4 12 e7kv translate-unknown καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν 1 It pierces even to the dividing of soul and spirit, of joints and marrow Here the author describes how the **word**, like a **sword**, can “pierce” **to the dividing** of things. These words refer to how a **sword** can cut something into two pieces. The author refers to things that are hard to divide: **joints** and **marrow** are difficult to separate, as are **soul** and **spirit**. The point is that the **word** can separate things that are hard to separate, just like a very sharp **sword** can. If it would be helpful in your language, you could use words or phrases that refer to cutting things into pieces. Alternate translation: “and slicing apart soul and spirit, joints and marrow” (See: [[rc://en/ta/man/translate/translate-unknown]]) From 6614733c0d4100fa3d480aca3a16299bb744752c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 22:48:10 +0000 Subject: [PATCH 095/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 9cfee91a8c..d65d1c73ab 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -457,10 +457,10 @@ HEB 4 12 j9qy figs-personification ζῶν…καὶ ἐνεργὴς…διϊκ HEB 4 12 g4tc figs-metaphor τομώτερος, ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ 1 sharper than any two-edged sword Here the author compares the **word of God** to a **sword** that has two edges. God’s word is even **sharper** than that kind of sword, which means it is even better at **piercing**. The author uses this figure of speech to show how good the **word of God** is at discerning and judging humans. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “is like a very sharp two-edged sword that pierces to the dividing” or “able to distinguish what is wrong from what is right, including even the dividing” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 4 12 lv6y translate-unknown μάχαιραν δίστομον 1 two-edged sword The phrase **two-edged sword** describes a weapon or tool with two sharp edges. This kind of **sword** can “pierce” something better than a sword with only one sharp edge can. If it would be helpful in your language, you could use a comparable term or a descriptive phrase. Alternate translation: “blade with two sharp edges” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 4 12 e7kv translate-unknown καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν 1 It pierces even to the dividing of soul and spirit, of joints and marrow Here the author describes how the **word**, like a **sword**, can “pierce” **to the dividing** of things. These words refer to how a **sword** can cut something into two pieces. The author refers to things that are hard to divide: **joints** and **marrow** are difficult to separate, as are **soul** and **spirit**. The point is that the **word** can separate things that are hard to separate, just like a very sharp **sword** can. If it would be helpful in your language, you could use words or phrases that refer to cutting things into pieces. Alternate translation: “and slicing apart soul and spirit, joints and marrow” (See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 4 12 m6f2 translate-unknown ψυχῆς καὶ πνεύματος 1 soul and spirit Here, the words **soul** and **spirit** refer to two distinguishable aspects of the nonphysical part of a human. It is possible that **soul** refers primarily to life and personality, while **spirit** refers to how people relate to others and express themselves. However, the author is not primarily interested in what parts of the person these two words refer to. Rather, he is focused on how **soul** and **spirit** always go together, and it is difficult to “divide” them. If it would be helpful in your language, you could use words that refer to closely related aspects of the nonphysical parts of a person. Alternate translation: “of mind and spirit” or “of personality and mind” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 4 12 m6f2 translate-unknown ψυχῆς καὶ πνεύματος 1 soul and spirit Here, the words **soul** and **spirit** refer to two distinguishable aspects of the nonphysical part of a human. It is possible that **soul** refers primarily to life and personality, while **spirit** refers to how people relate to others and express themselves. However, the author is not primarily interested in what parts of the person to which these two words refer. Rather, he is focused on how **soul** and **spirit** always go together, and it is difficult to “divide” them. If it would be helpful in your language, you could use words that refer to closely related aspects of the nonphysical parts of a person. Alternate translation: “of mind and spirit” or “of personality and mind” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 4 12 sc3m translate-unknown ἁρμῶν τε καὶ μυελῶν 1 joints and marrow The the word **joints** refers to the places where bones connect. The word **marrow** refers to the center part of bones. The author is primarily interested in how the **joints** and the **marrow** are closely connected together, and it requires cutting a bone into pieces to separate them from each other. If it would be helpful in your language, you could refer to body parts that are very difficult to separate. Alternate translation: “of both tendons and muscles” or “of both ligaments and bones” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 4 12 n6n5 figs-abstractnouns ἐνθυμήσεων καὶ ἐννοιῶν καρδίας 1 is able to discern If your language does not use abstract nouns for the ideas behind **thoughts** and **intentions**, you could express the ideas by using verbs such as “think” and “plan.” Alternate translation: “what the heart ponders and devises” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 4 12 xdu4 figs-metonymy καρδίας 1 the thoughts and intentions of the heart In the author’s culture, the word **heart** refers to the place where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “of the mind” or “that people think” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +HEB 4 12 xdu4 figs-metonymy καρδίας 1 the thoughts and intentions of the heart In the author’s culture, the word **heart** refers to the place within us where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “of the mind” or “that people think” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 4 12 r6rn figs-genericnoun καρδίας 1 Here the author is speaking of “hearts” in general, not of one particular **heart**. If it would be helpful in your language, you could use a form that refers to “hearts” in general. Alternate translation: “of hearts” or “of human hearts” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) HEB 4 13 kyok writing-pronouns αὐτοῦ…αὐτοῦ, πρὸς ὃν 1 Here, the words **him** and **whom** could refer to: (1) God, who spoke the “word” that is referred to in the previous verse. Alternate translation: “God … of him to whom” (2) the “word” that is referred to in the previous verse. Alternate translation: “this word … of it to which” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 13 nx6n figs-activepassive οὐκ ἔστιν κτίσις ἀφανὴς 1 Nothing created is hidden before God 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. The author uses the passive form here to focus what is **hidden** rather than focusing what does the “hiding.” If you must state who did the action, you could use a vague subject or have the “creature” trying to hide itself. Alternate translation: “no creature can hide” or “no creature can hide itself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From 54accd8c0427150cd20a807e8f9254c1a2962129 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 22:51:52 +0000 Subject: [PATCH 096/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index d65d1c73ab..40a9a2ba28 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -468,7 +468,7 @@ HEB 4 13 f3h1 figs-metaphor πάντα…γυμνὰ καὶ τετραχηλι HEB 4 13 yk64 figs-doublet γυμνὰ καὶ τετραχηλισμένα 1 bare and open These two terms mean basically the same thing and are used together to emphasize that God sees and knows everything. If your language does not use repetition to do this or if you do not have two words for these ideas, you could use one phrase and provide emphasis in another way. Alternate translation: “are visible” or “are revealed” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 4 13 sltw figs-activepassive τετραχηλισμένα 1 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. Since the author is describing a characteristic of **all {things}**, avoid stating a subject here. It may be best to translate **laid open** with an adjective that has a similar meaning. Alternate translation: “open” or “visible” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 4 13 i9hh figs-metonymy τοῖς ὀφθαλμοῖς αὐτοῦ 1 to the eyes of the one to whom we must give account Here, the word **eyes** refers to sight or knowledge. If it would be helpful in your language, you could express the idea in plain language. Alternate translation: “to the sight of him” or “for him to know, who is the one” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -HEB 4 13 k8k0 figs-idiom πρὸς ὃν ἡμῖν ὁ λόγος 1 This phrase could mean: (1) that God is the one whom the author is speaking about to his audience. The **word** here would refer to the “words” that the author is speaking to his audience. Alternate translation: “about whom we are speaking” (2) that God is one whom the audience must relate to or deal with. Alternate translation: “with whom we have to do” (See: [[rc://en/ta/man/translate/figs-idiom]]) +HEB 4 13 k8k0 figs-idiom πρὸς ὃν ἡμῖν ὁ λόγος 1 This phrase could mean: (1) that God is the one whom the author is speaking about to his audience. The **word** here would refer to the “words” that the author is speaking to his audience. Alternate translation: “about whom we are speaking” (2) that God is one to whom the audience must relate. Alternate translation: “with whom we have to do” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 14 iv8x grammar-connect-logic-result οὖν 1 Here, the word **Therefore** refers back to what the author already said about how Jesus is a **high priest** (see [2:17–3:1](../02/17.md)). It may refer especially to [3:1](../03/01.md), where the author stated that Jesus is “the high priest of our confession.” So, **Therefore** introduces how the author wants his audience to act, given that Jesus is a **great high priest**. If it would be helpful in your language, you could use a word or phrase that resumes a previous topic, or you could use a word or phrase that introduces the result or consequence of a previous statement. Alternate translation: “So then” or “Because of all that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 14 spfu grammar-connect-logic-result ἔχοντες 1 Here, the word **having** introduces a reason for the exhortation to **firmly hold**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “since we have” or “because we have” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 14 a51p figs-go διεληλυθότα τοὺς οὐρανούς 1 who has passed through the heavens Here, the phrase **passed through** refers to travel or movement within a specific area, here **the heavens**. It does not necessarily mean that Jesus traveled through and then left **the heavens**. Use a word that you would use for traveling in a specific direction through an area. Alternate translation: “who has gone through the heavens” or “who has traveled through the heavens” (See: [[rc://en/ta/man/translate/figs-go]]) From f545f76c31b700d2c2d06c2e3234c7e292fe228d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 12 Nov 2022 22:58:29 +0000 Subject: [PATCH 097/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 40a9a2ba28..0e0f06aba5 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -493,7 +493,7 @@ HEB 4 16 e6nb figs-abstractnouns τῷ θρόνῳ τῆς χάριτος 1 If HEB 4 16 py6d figs-abstractnouns λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν, εἰς εὔκαιρον βοήθειαν 1 we may receive mercy and find grace to help in time of need If your language does not use abstract nouns for the ideas behind **mercy**, **grace**, and **help**, you could express the idea by using verbs or in some other natural way. Alternate translation: “God may be merciful and gracious to us to help us when we need it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 4 16 x3hv figs-doublet λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν 1 The two phrases **receive mercy** and **find grace** mean basically the same thing and are used together to emphasize how God will act kindly and lovingly toward those who believe in Jesus. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “we may receive grace” or “we may receive favor” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 4 16 f149 figs-idiom χάριν εὕρωμεν 1 Here, the phrase **find grace** refers to receiving **grace** from someone. If it would be helpful in your language, you could express the idea in a natural way in your language. Alternate translation: “grace” or “experience grace” (See: [[rc://en/ta/man/translate/figs-idiom]]) -HEB 4 16 n654 translate-unknown εὔκαιρον βοήθειαν 1 Here, the word **timely** refers to something that happens at just the right time. Here, it means that the **help** happens just when someone needs that **help**. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “help at the right time” or “well-timed help” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 4 16 n654 translate-unknown εὔκαιρον βοήθειαν 1 Here, the word **timely** refers to something that happens at just the right time. Here, it means that the **help** happens just when someone needs that **help**. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “help at the right time” or “well-timed help” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 intro b67j 0 # Hebrews 5 General Notes

## Structure and Formatting

5. The Son as high priest (5:1–10:18)
* Teaching: The Son becomes high priest (5:1–10)
* Exhortation: Make sure to persevere! (5:11–6:12)

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 in [5:5–6](../05/05.md), which are words from the Old Testament.

## Special Concepts in this Chapter

### High priest

In [5:1–4](../05/01.md), the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus ([5:5–10](../05/05.md)): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections what high priests experience and do and what Jesus has experienced and done. (See: [[rc://en/tw/dict/bible/kt/highpriest]])

### Melchizedek

In the entire Old Testament, only two passages mention Melchizedek: [Psalm 110:4](../psa/110/04.md) and [Genesis 14:18–20](../gen/14/18.md). In this chapter, the author quotes from the Psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of [Psalm 110:4](../psa/110/04.md) writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://en/tw/dict/bible/names/melchizedek]])

## Important Figures of Speech in this Chapter

### Metaphor with “milk” and “solid food”

In [5:12–14](../05/12.md), the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])

## Other Possible Translation Difficulties in this Chapter

### Jesus “learning obedience” and “being made perfect”

In [5:8–9](../05/08.md), the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect. HEB 5 1 dn18 grammar-connect-words-phrases γὰρ 1 Connecting Statement: Here, the word **For** indicates that the author is going to explain more about high priests and about how Jesus is a high priest. It also signals that the author is beginning a new section. Use a word or phrase that indicates that a new section is beginning, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 5 1 whq1 figs-activepassive λαμβανόμενος 1 chosen from among people 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. The author uses the passive form here to focus on those who are **taken** rather than focusing on the person doing the “taking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God taking him” or “whom God takes” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From 703e972b95119f672e788b6c0a372e126094fe35 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 21:23:02 +0000 Subject: [PATCH 098/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 0e0f06aba5..b92dc0674b 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -1,5 +1,5 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote -HEB front intro xy4n 0 # Introduction to Hebrews

## Part 1: General Introduction

### Outline of the Book of Hebrews

Hebrews alternates between exposition and exhortation. To put it another way, the author switches between teaching and warning his audience. The following outline identifies which sections are which.

1. Introduction: God and his Son (1:1–4)
2. The Son and the angels (1:5–2:18)
* Teaching: The Son is greater than the angels (1:5–14)
* Exhortation: Listen to the message! (2:1–4)
* Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)
3. Example of the wilderness generation (3:1–4:13)
* Exhortation: The Son is greater than Moses (3:1–6)
* Exhortation: Strive to enter the rest! (3:7–4:11)
* Exhortation: The power of God’s word (4:12–13)
4. Summary statement (4:14–16)
5. The Son as high priest (5:1–10:18)
* Teaching: The Son becomes high priest (5:1–10)
* Exhortation: Make sure to persevere! (5:11–6:12)
* Exhortation: God’s promise is certain (6:13–20)
* Teaching: Melchizedek the priest (7:1–10)
* Teaching: The Son is high priest in the order of Melchizedek (7:11–28)
* Teaching: The ministry of the Son (8:1–6)
* Teaching: The new covenant (8:7–13)
* Teaching: Old and new ministries (9:1–10:18)
6. Summary statement (10:19–25)
7. Faith and endurance (10:26–12:29)
* Exhortation: Endure in the faith! (10:26–39)
* Exhortation: Examples of faith (11:1–40)
* Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)
* Exhortation: Mount Sinai and Mount Zion (12:18–29)
8. Closing (13:1–25)
* Final commands and exhortations (13:1–19)
* Benediction and letter closing (13:20–25)

### Who wrote the Book of Hebrews?

Whoever wrote this letter did not include his name, so we cannot be sure who wrote it. People have suggested many different authors, including Paul, Luke, Barnabas, and Apollos. The author uses a masculine word to refer to himself in [11:32](../11/32.md), but we cannot even be sure that a female author would not refer to herself with a masculine word. However, because the author uses this masculine word, the notes will also refer to the author with masculine words. Since the author did not include his name, you should not include any name in your title or translation.

### When was the Book of Hebrews written?

Again, we cannot be sure when Hebrews was written. Some argue that the author speaks as if temple worship was currently happening and does not mention the destruction of the temple. This would suggest that Hebrews was written before the Romans destroyed the temple in AD 70. On the other hand, others argue that the author does not discuss the temple and is only interested in what the Scriptures say about the Old Testament tabernacle. What is clear is that a letter written around AD 100 quotes from Hebrews, so Hebrews must have been written before then. So, Hebrews was probably written somewhere between AD 50 and 100.

### To whom was the Book of Hebrews written?

At one point, most scholars thought that Hebrews was written primarily to Jews who had become Christians and who lived in Jerusalem. They argued for this because the book uses the Old Testament so much and says that Jesus’ work is greater than any Old Testament sacrifices. They suggest that “those from Italy” whom the author mentions in [13:24](../13/24.md) are living in Italy. More recently, some scholars have argued that Hebrews was written for an audience of both Jews and non-Jews who had become Christians who possibly lived in Rome. They argue for this because the author does not refer to the current temple and does not attack Judaism. For this argument, “those from Italy” ([13:24](../13/24.md)) are originally from Italy but live somewhere else. Since both of these arguments can explain details about Hebrews, it is best for the translator to avoid picking one option and making decisions based on it.

### What is the Book of Hebrews about?

Hebrews is a “word of exhortation” ([13:22](../13/22.md)) that emphasizes the greatness of Jesus and his work and encourages the audience to persevere in trusting him. There are three primary explanations for why the author sent this letter. First, the audience could be experiencing temptation to become Jews (if they were originally Gentiles) or to participate in the sacrificial system again (if they were originally Jews). They might be tempted because they felt guilty and wanted a visible sacrifice to atone for them, or they might be experiencing persecution and desire the safety of being Jewish, which the Romans considered a protected religious status. Second, the audience could be experiencing shame and dishonor from the culture they were living in. Gentiles called Christians “atheists” because they believed in only one God, and Christians were also considered to be dangerous because they did not swear loyalty to Caesar, the “Lord.” In response, they might be tempted to conceal or abandon what they believed. Third, the audience could be experiencing a lack of intensity and interest in what they believed. In other words, as time went on, what they believed became less important to their lives. Whether the author is exhorting his audience not to return to Judaism or not becomes important for some translation decisions, including what to name this book. Given that there are at least three plausible situations that explain what the author was concerned about, it is recommended that you do not base translation decisions on any one specific option. It is better to use general language, just like the author of Hebrews does. In the end, what is clear is that Hebrews explains how Jesus functions as a high priest to save his people, and he is the only priest and savior that matters. The author wants the audience to believe this more and more.

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

Translators may choose to call this book by its traditional title, “Hebrews” or “The Letter to the Hebrews.” Or they may choose a title that focuses more on the contents of the letter, such as “A Word of Exhortation” (see the notes on [13:22](../13/22.md)) or “Sermon to Christians” or “Sermon to Jewish Christians.” (See: [[rc://en/ta/man/translate/translate-names]])

## Part 2: Important Religious and Cultural Concepts

### What does it mean for Jesus to be the “Son” of God?

In [1:2](../01/02.md), the author first speaks of Jesus as “Son,” and he continues to use “Son” for Jesus throughout the letter. This is a special title for Jesus that emphasizes his close relationship with his “Father.” The “Father” and the “Son,” together with the “Holy Spirit,” are God. So, the title “Son” indicates that Jesus is God and is closely related to his “Father,” who is God. The author quotes from Old Testament passages that used “son” to indicate the special relationship between the king of Israel and God. Because the author applies these passages to Jesus, “Son” also indicates that Jesus is the king of the world. The author eventually states that those who believe in Jesus become “sons” as well (see [12:5–10](../12/05.md)), which means they are Jesus’ “brothers” (see [2:11–12](../02/11.md)). Therefore, “Son” is a very important title for Jesus and should be preserved in translation if at all possible. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])

### What is a “covenant”?

A “covenant” is a solemn agreement between people or groups. Covenants usually included a description of the relationship between the two parties, stipulations or requirements, and blessings for doing what the covenant required and curses for breaking the covenant. God made a “covenant” like this with Abraham, the ancestor of the Israelites, and he renewed this covenant with the people of Israel when he brought them out of Egypt. In the Old Testament, God promised that he would make a “new covenant” (see how [8:8–12](../08/08.md) quotes from [Jeremiah 31:31–34](../jer/31/31.md)). The author of Hebrews argues that God made this new covenant through Jesus (see the first mention of “covenant” in [7:22](../07/22.md)). Believers are now part of this new covenant, and the author exhorts them to be faithful to it. (See: [[rc://en/tw/dict/bible/kt/covenant]])

### What is a “high priest”?

A “high priest” was the leader of the priests in Israel. The priests were descended from a man named “Aaron,” and God would appoint one of these priests to be the leader, or “high priest.” This high priest was the only priest allowed to go into the most sacred, inner part of the tabernacle. He entered there once a year to make a special offering to God to take care of sins. The author identifies Jesus as a “high priest” because he is the one who goes to the most sacred place to take care of sins. Consider using a word or phrase that refers to a person who is the greatest or most important priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])

### What is the “tabernacle”?

The “tabernacle” was a large tent that God had Moses and the Israelites make. It was a sacred place where God revealed himself to his people and came close to them. The tabernacle had a courtyard and a tent structure that included two rooms, a Holy Place and a Most Holy Place. Priests often entered the Holy Place, but the Most Holy Place was where the high priest entered one time only every year. The author gives a brief description of this tabernacle and what was in it in [9:1–7](../09/01.md). You can read God’s instructions for the tabernacle in [Exodus 25–27](../exo/25/01.md), [30](../exo/30/01.md), and you can read about how the Israelites made it in [Exodus 36–38](../exo/36/01.md). This tabernacle was the place where the priests presented sacrifices and worshiped God. Later, the kings of Israel built a temple for God, and they made its structure match the tabernacle. (See: [[rc://en/tw/dict/bible/kt/tabernacle]])

### What is the Day of Atonement?

When the author refers to a high priest “entering,” presenting blood, or doing something “once a year,” he is referring to the “Day of Atonement.” You can read about this yearly ritual in [Leviticus 16](../lev/16/01.md). On this day, the high priest would slaughter a bull and a goat. He would take the blood from these animals into the Most Holy Place and sprinkle it there before God. Then, he would take another goat, lay his hands on it, and send it out into the wilderness. Finally, someone would burn the carcasses of the slaughtered bull and goat outside the camp area. In this way, the high priest would atone for his own sins and the people’s sins. The author describes what Jesus does as a high priest by comparing it to what the high priest did in the tabernacle.

### When and where does Jesus make atonement in Hebrews?

Scholars debate when and where Jesus’ acted as a high priest to make atonement. First, some argue that the author is using symbols to describe Jesus’ death on the cross. In this case, Jesus acted as a high priest when he died on earth. Second, some argue that Jesus functions like the high priest on the Day of Atonement by both slaughtering the sacrifice and then presenting the blood in the sanctuary. In this case, Jesus acted as a high priest when he died on earth and also when he presented his blood in the heavenly sanctuary after he ascended to heaven. Third, some argue that Jesus acts as a high priest only when he presents his blood in the heavenly sanctuary. In this case, when he dies on the cross, he is acting like the bull or goat on the Day of Atonement but not like the high priest. He then acts like the high priest when he presents his blood in the heavenly sanctuary. This is an important issue because it affects word choices. When the author is referring to Jesus’ life on earth, should the translator use words that sound “priestly”? Consider carefully what each verse is saying about Jesus and his work. If possible, your translation should allow all of the above interpretations.

### What does the author’s description of heaven mean?

Scholars debate what the author means when he speaks of a throne, tabernacle, and city in heaven. There are three common ways to understand what he means. First, these things could be symbols that the author uses to describe being near God. In this case, the author describes God’s presence in various ways to emphasize various aspects of what God’s presence is like. Second, these things could be metaphors that refer to “heaven,” the place where God dwells. In this case, the author uses these things that people understand to describe something that people cannot fully understand now: what heaven is like. Third, these things could exist within heaven. In other words, the author could be generally describing structures and places within heaven. For all three of these options, the author does describe heaven with language related to throne, tabernacle, and city, so you should preserve the author’s descriptions. If possible, your translation should allow for all three of the above interpretations. (See: [[rc://en/tw/dict/bible/kt/heaven]])

## Part 3: Important Translation Issues

### How should verbs that refer to God speaking Scripture be translated?

Throughout Hebrews, the author quotes the Old Testament many times. In most cases, he says that God “speaks” the words from the Old Testament. He attributes the quotes sometimes to the Father, sometimes to the Son, and sometimes to the Holy Spirit. If it is possible, you should use words that refer to someone “speaking” when you translate the introductions to the quotations. The fact that God “speaks” or “talks” in the Scriptures is an important part of the message of Hebrews.

### What does “blood” refer to in Hebrews?

Hebrews refers frequently to “blood.” When the author refers to “blood” from animals that had been sacrificed, he is speaking about how the “blood” would be drained from the animal into a container and then taken into the tabernacle. When he speaks about Jesus’ “blood,” especially when he says that Jesus offered his “blood,” it is less clear exactly what he means. First, he could be referring to the physical blood of Jesus, which he shed on the cross when he died. Second, he could be using the word “blood” to refer in general to Jesus’ suffering and death. In this case, he could offer this death at the moment when he died or when he ascended to heaven. Third, he could be using the word “blood” to refer to Jesus’ resurrected life. In this case, Jesus offered this life when he ascended into heaven. Since “blood” is an important concept in Hebrews, and because it connects Jesus’ work with the sacrifices of the old covenant, you should preserve language that refers to blood. If your language distinguishes between blood in the body and shed blood, it is probably best to refer to shed blood. (See: [[rc://en/tw/dict/bible/kt/blood]])

### How should the different phrases used to describe dealing with sins be translated?

The author uses many different phrases to refer to the forgiveness or removal of sins: “purification for sins” ([1:3](../01/03.md)), sacrifices “for sins” ([5:1](../05/01.md), [3](../05/03.md); [10:12](../10/12.md)), sacrifices “on behalf of sins” ([7:27](../07/27.md); [10:18](../10/18.md), [26](../10/26.md); [13:11](../13/11.md)), “annulment of sin” ([9:26](../09/26.md)), “to bear sins” ([9:28](../09/28.md)), “to take away sins” ([10:4](../10/04.md), [11](../10/11.md)). Each of these phrases refer to how a sacrifice or some other act deals with sins. This suggests that the author does not think that there is one way only that sacrifices deal with sins; rather, each phrase emphasizes a different aspect. You should preserve the different phrases as much as possible instead of harmonizing them.

### How should “perfection” and “perfect” be translated?

The author of Hebrews uses “perfection” words frequently, both for believers and for Jesus. Since he describes Jesus as being “perfected” (see [2:10](../02/10.md); [5:9](../05/09.md)), the words cannot refer to becoming sinless or holy, since Jesus was always “without sin” (see [4:15](../04/15.md)). There are three primary options. First, “perfection” could refer to becoming a priest. In this case, Jesus becomes a priest when he is “perfected,” and believers also become priests or at least like priests. Second, “perfection” could refer to getting close to God, which would include entering heaven and God’s presence. In this case, Jesus is “perfected” when he enters heaven, and believers too will be “perfected” when they enter heaven. Third, “perfection” could refer generally to a person becoming what they were meant to be. So, Jesus is “perfected” when he becomes the priest that God wanted him to be. Believers are “perfected” when they become what God wants them to be, which would include being faithful and holy. The UST generally follows this third option. Consider what words in your language could indicate “perfection” for both Jesus and believers. (See: [[rc://en/tw/dict/bible/other/perfect]])

### Does the author use words for sacred spaces and buildings consistently?

In [9:1–8](../09/01.md), the author refers to the earthly tabernacle and names its parts: there was a “first tent,” called “Holy Place,” and a “second tent,” named “Holy of Holies.” Together, these make up “the earthly holy place.” However, the rest of the letter only refers to the “holy places” and to a “tabernacle.” Most likely, [9:1–8](../09/01.md) uses terminology taken from the Old Testament. The rest of the letter uses the author’s own labels. There is a great deal of debate about whether the author thought the heavenly tabernacle had one or two rooms. Most likely, the “holy places” refers to the inner, most sacred room, while the “tabernacle” refers to the whole sanctuary. The “holy places” could be one part of the “tabernacle,” or the “holy places” could make up the entire “tabernacle.” Consider what words or phrases can consistently translate “holy places” and “tabernacle.” However, you may need to use different words or phrases in [9:1–8](../09/01.md). See the notes on verses where these terms appear. (See: [[rc://en/tw/dict/bible/kt/tabernacle]])

### What version of the Old Testament does the author quote from?

Most modern Old Testaments are translated from Hebrew, the language that ancient Israelites spoke. However, many years before Jesus came, the Old Testament was translated into Greek, the language that most people in the Roman empire spoke. Many Jews who lived in cities throughout the empire used one of these Greek translations, since they mostly spoke Greek. The author of Hebrews also seems to use one of these Greek translations for his quotations. Because of this, sometimes his quotations from the Old Testament differ from what you might read in a modern translation of the Old Testament passage. Further, sometimes the author does not directly quote a passage but simply summarizes or paraphrases it. In these cases, the words will again be different than what you might read in the Old Testament. Because of all that, whenever the author quotes or summarizes the Old Testament, you should not make your translation match what you might find in a translation of the Old Testament. Instead, you should translate the words that you find without trying to make them match.

### How should “we” and “you” be translated?

Throughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. (See: [[rc://en/ta/man/translate/figs-exclusive]] and [[rc://en/ta/man/translate/figs-yousingular]])

### What are the major issues in the text of the Book of Hebrews?

In the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://en/ta/man/translate/translate-textvariants]])

* “of his kingdom” ([1:8](../01/08.md)). Some ancient manuscripts have this: “of your kingdom.”
* “with glory and honor” ([2:7](../02/07.md)). Some ancient manuscripts have this: “with glory and honor and you have put him over the works of your hands.”
* “in his house” ([3:2](../03/02.md)). Some ancient manuscripts have this: “in his whole house.”
* “not having been joined in faith with the ones having heard” ([4:2](../04/02.md)). Here, “not having been joined” refers to people. Some ancient manuscripts have this: “not having been joined by faith to the ones having heard {it}.” Here, “not having been joined” refers to the “message.”
* “the good things having come into existence” ([9:11](../09/11.md)). Some ancient manuscripts have this: “the good things about to come into existence.”
* “your conscience” [9:14](../09/14.md). Some ancient manuscripts have this: “our conscience.”
* “with the prisoners” ([10:34](../10/34.md)). Some ancient manuscripts have this: “with my chains.”
* “even Sarah herself” ([11:11](../11/11.md)). Some ancient manuscripts have this: “even barren Sarah herself.”
* “they were sawn in two, they were tried” ([11:37](../11/37.md)). Some ancient manuscripts have this: “they were sawn in two,” omitting “they were tried.”
* “against themselves” ([12:3](../12/03.md)). Some ancient manuscripts have this: “against himself.”
* “Grace be with all of you” ([13:25](../13/25.md)). Some ancient manuscripts have this: “Grace be with all of you. Amen.” +HEB front intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introduction\n\n### Outline of the Book of Hebrews\n\nHebrews alternates between exposition and exhortation. To put it another way, the author switches between teaching and warning his audience. The following outline identifies which sections are which.\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n * Teaching: The Son is greater than the angels (1:5–14)\n * Exhortation: Listen to the message! (2:1–4)\n * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: The Son is greater than Moses (3:1–6)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\n * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\n5. The Son as high priest (5:1–10:18)\n * Teaching: The Son becomes high priest (5:1–10)\n * Exhortation: Make sure to persevere! (5:11–6:12)\n * Exhortation: God’s promise is certain (6:13–20)\n * Teaching: Melchizedek the priest (7:1–10)\n * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n * Teaching: The ministry of the Son (8:1–6)\n * Teaching: The new covenant (8:7–13)\n * Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n * Exhortation: Endure in the faith! (10:26–39)\n * Exhortation: Examples of faith (11:1–40)\n * Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)\n * Exhortation: Mount Sinai and Mount Zion (12:18–29)\n8. Closing (13:1–25)\n * Final commands and exhortations (13:1–19)\n * Benediction and letter closing (13:20–25)\n\n### Who wrote the Book of Hebrews?\n\nWhoever wrote this letter did not include his name, so we cannot be sure who wrote it. People have suggested many different authors, including Paul, Luke, Barnabas, and Apollos. The author uses a masculine word to refer to himself in [11:32](../11/32.md), but we cannot even be sure that a female author would not refer to herself with a masculine word. However, because the author uses this masculine word, the notes will also refer to the author with masculine words. Since the author did not include his name, you should not include any name in your title or translation. \n\n### When was the Book of Hebrews written?\n\nAgain, we cannot be sure when Hebrews was written. Some argue that the author speaks as if temple worship was currently happening and does not mention the destruction of the temple. This would suggest that Hebrews was written before the Romans destroyed the temple in AD 70. On the other hand, others argue that the author does not discuss the temple and is only interested in what the Scriptures say about the Old Testament tabernacle. What is clear is that a letter written around AD 100 quotes from Hebrews, so Hebrews must have been written before then. So, Hebrews was probably written somewhere between AD 50 and 100. \n\n### To whom was the Book of Hebrews written?\n\nAt one point, most scholars thought that Hebrews was written primarily to Jews who had become Christians and who lived in Jerusalem. They argued for this because the book uses the Old Testament so much and says that Jesus’ work is greater than any Old Testament sacrifices. They suggest that “those from Italy” whom the author mentions in [13:24](../13/24.md) are living in Italy. More recently, some scholars have argued that Hebrews was written for an audience of both Jews and non-Jews who had become Christians who possibly lived in Rome. They argue for this because the author does not refer to the current temple and does not attack Judaism. For this argument, “those from Italy” ([13:24](../13/24.md)) are originally from Italy but live somewhere else. Since both of these arguments can explain details about Hebrews, it is best for the translator to avoid picking one option and making decisions based on it. \n\n### What is the Book of Hebrews about?\n\nHebrews is a “word of exhortation” ([13:22](../13/22.md)) that emphasizes the greatness of Jesus and his work and encourages the audience to persevere in trusting him. There are three primary explanations for why the author sent this letter. First, the audience could be experiencing temptation to become Jews (if they were originally Gentiles) or to participate in the sacrificial system again (if they were originally Jews). They might be tempted because they felt guilty and wanted a visible sacrifice to atone for them, or they might be experiencing persecution and desire the safety of being Jewish, which the Romans considered a protected religious status. Second, the audience could be experiencing shame and dishonor from the culture they were living in. Gentiles called Christians “atheists” because they believed in only one God, and Christians were also considered to be dangerous because they did not swear loyalty to Caesar, the “Lord.” In response, they might be tempted to conceal or abandon what they believed. Third, the audience could be experiencing a lack of intensity and interest in what they believed. In other words, as time went on, what they believed became less important to their lives. Whether the author is exhorting his audience not to return to Judaism or not becomes important for some translation decisions, including what to name this book. Given that there are at least three plausible situations that explain what the author was concerned about, it is recommended that you do not base translation decisions on any one specific option. It is better to use general language, just like the author of Hebrews does. In the end, what is clear is that Hebrews explains how Jesus functions as a high priest to save his people, and he is the only priest and savior that matters. The author wants the audience to believe this more and more. \n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Hebrews” or “The Letter to the Hebrews.” Or they may choose a title that focuses more on the contents of the letter, such as “A Word of Exhortation” (see the notes on [13:22](../13/22.md)) or “Sermon to Christians” or “Sermon to Jewish Christians.” (See: [[rc://en/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does it mean for Jesus to be the “Son” of God?\n\nIn [1:2](../01/02.md), the author first speaks of Jesus as “Son,” and he continues to use “Son” for Jesus throughout the letter. This is a special title for Jesus that emphasizes his close relationship with his “Father.” The “Father” and the “Son,” together with the “Holy Spirit,” are God. So, the title “Son” indicates that Jesus is God and is closely related to his “Father,” who is God. The author quotes from Old Testament passages that used “son” to indicate the special relationship between the king of Israel and God. Because the author applies these passages to Jesus, “Son” also indicates that Jesus is the king of the world. The author eventually states that those who believe in Jesus become “sons” as well (see [12:5–10](../12/05.md)), which means they are Jesus’ “brothers” (see [2:11–12](../02/11.md)). Therefore, “Son” is a very important title for Jesus and should be preserved in translation if at all possible. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### What is a “covenant”?\n\nA “covenant” is a solemn agreement between people or groups. Covenants usually included a description of the relationship between the two parties, stipulations or requirements, and blessings for doing what the covenant required and curses for breaking the covenant. God made a “covenant” like this with Abraham, the ancestor of the Israelites, and he renewed this covenant with the people of Israel when he brought them out of Egypt. In the Old Testament, God promised that he would make a “new covenant” (see how [8:8–12](../08/08.md) quotes from [Jeremiah 31:31–34](../jer/31/31.md)). The author of Hebrews argues that God made this new covenant through Jesus (see the first mention of “covenant” in [7:22](../07/22.md)). Believers are now part of this new covenant, and the author exhorts them to be faithful to it. (See: [[rc://en/tw/dict/bible/kt/covenant]])\n\n### What is a “high priest”?\n\nA “high priest” was the leader of the priests in Israel. The priests were descended from a man named “Aaron,” and God would appoint one of these priests to be the leader, or “high priest.” This high priest was the only priest allowed to go into the most sacred, inner part of the tabernacle. He entered there once a year to make a special offering to God to take care of sins. The author identifies Jesus as a “high priest” because he is the one who goes to the most sacred place to take care of sins. Consider using a word or phrase that refers to a person who is the greatest or most important priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n### What is the “tabernacle”?\n\nThe “tabernacle” was a large tent that God had Moses and the Israelites make. It was a sacred place where God revealed himself to his people and came close to them. The tabernacle had a courtyard and a tent structure that included two rooms, a Holy Place and a Most Holy Place. Priests often entered the Holy Place, but the Most Holy Place was where the high priest entered one time only every year. The author gives a brief description of this tabernacle and what was in it in [9:1–7](../09/01.md). You can read God’s instructions for the tabernacle in [Exodus 25–27](../exo/25/01.md), [30](../exo/30/01.md), and you can read about how the Israelites made it in [Exodus 36–38](../exo/36/01.md). This tabernacle was the place where the priests presented sacrifices and worshiped God. Later, the kings of Israel built a temple for God, and they made its structure match the tabernacle. (See: [[rc://en/tw/dict/bible/kt/tabernacle]])\n\n### What is the Day of Atonement?\n\nWhen the author refers to a high priest “entering,” presenting blood, or doing something “once a year,” he is referring to the “Day of Atonement.” You can read about this yearly ritual in [Leviticus 16](../lev/16/01.md). On this day, the high priest would slaughter a bull and a goat. He would take the blood from these animals into the Most Holy Place and sprinkle it there before God. Then, he would take another goat, lay his hands on it, and send it out into the wilderness. Finally, someone would burn the carcasses of the slaughtered bull and goat outside the camp area. In this way, the high priest would atone for his own sins and the people’s sins. The author describes what Jesus does as a high priest by comparing it to what the high priest did in the tabernacle. \n\n### When and where does Jesus make atonement in Hebrews?\n\nScholars debate when and where Jesus’ acted as a high priest to make atonement. First, some argue that the author is using symbols to describe Jesus’ death on the cross. In this case, Jesus acted as a high priest when he died on earth. Second, some argue that Jesus functions like the high priest on the Day of Atonement by both slaughtering the sacrifice and then presenting the blood in the sanctuary. In this case, Jesus acted as a high priest when he died on earth and also when he presented his blood in the heavenly sanctuary after he ascended to heaven. Third, some argue that Jesus acts as a high priest only when he presents his blood in the heavenly sanctuary. In this case, when he dies on the cross, he is acting like the bull or goat on the Day of Atonement but not like the high priest. He then acts like the high priest when he presents his blood in the heavenly sanctuary. This is an important issue because it affects word choices. When the author is referring to Jesus’ life on earth, should the translator use words that sound “priestly”? Consider carefully what each verse is saying about Jesus and his work. If possible, your translation should allow all of the above interpretations. \n\n### What does the author’s description of heaven mean?\n\nScholars debate what the author means when he speaks of a throne, tabernacle, and city in heaven. There are three common ways to understand what he means. First, these things could be symbols that the author uses to describe being near God. In this case, the author describes God’s presence in various ways to emphasize various aspects of what God’s presence is like. Second, these things could be metaphors that refer to “heaven,” the place where God dwells. In this case, the author uses these things that people understand to describe something that people cannot fully understand now: what heaven is like. Third, these things could exist within heaven. In other words, the author could be generally describing structures and places within heaven. For all three of these options, the author does describe heaven with language related to throne, tabernacle, and city, so you should preserve the author’s descriptions. If possible, your translation should allow for all three of the above interpretations. (See: [[rc://en/tw/dict/bible/kt/heaven]])\n\n## Part 3: Important Translation Issues\n\n### How should verbs that refer to God speaking Scripture be translated?\n\nThroughout Hebrews, the author quotes the Old Testament many times. In most cases, he says that God “speaks” the words from the Old Testament. He attributes the quotes sometimes to the Father, sometimes to the Son, and sometimes to the Holy Spirit. If it is possible, you should use words that refer to someone “speaking” when you translate the introductions to the quotations. The fact that God “speaks” or “talks” in the Scriptures is an important part of the message of Hebrews. \n\n### What does “blood” refer to in Hebrews?\n\nHebrews refers frequently to “blood.” When the author refers to “blood” from animals that had been sacrificed, he is speaking about how the “blood” would be drained from the animal into a container and then taken into the tabernacle. When he speaks about Jesus’ “blood,” especially when he says that Jesus offered his “blood,” it is less clear exactly what he means. First, he could be referring to the physical blood of Jesus, which he shed on the cross when he died. Second, he could be using the word “blood” to refer in general to Jesus’ suffering and death. In this case, he could offer this death at the moment when he died or when he ascended to heaven. Third, he could be using the word “blood” to refer to Jesus’ resurrected life. In this case, Jesus offered this life when he ascended into heaven. Since “blood” is an important concept in Hebrews, and because it connects Jesus’ work with the sacrifices of the old covenant, you should preserve language that refers to blood. If your language distinguishes between blood in the body and shed blood, it is probably best to refer to shed blood. (See: [[rc://en/tw/dict/bible/kt/blood]])\n\n### How should the different phrases used to describe dealing with sins be translated?\n\nThe author uses many different phrases to refer to the forgiveness or removal of sins: “purification for sins” ([1:3](../01/03.md)), sacrifices “for sins” ([5:1](../05/01.md), [3](../05/03.md); [10:12](../10/12.md)), sacrifices “on behalf of sins” ([7:27](../07/27.md); [10:18](../10/18.md), [26](../10/26.md); [13:11](../13/11.md)), “annulment of sin” ([9:26](../09/26.md)), “to bear sins” ([9:28](../09/28.md)), “to take away sins” ([10:4](../10/04.md), [11](../10/11.md)). Each of these phrases refer to how a sacrifice or some other act deals with sins. This suggests that the author does not think that there is one way only that sacrifices deal with sins; rather, each phrase emphasizes a different aspect. You should preserve the different phrases as much as possible instead of harmonizing them.\n\n### How should “perfection” and “perfect” be translated?\n\nThe author of Hebrews uses “perfection” words frequently, both for believers and for Jesus. Since he describes Jesus as being “perfected” (see [2:10](../02/10.md); [5:9](../05/09.md)), the words cannot refer to becoming sinless or holy, since Jesus was always “without sin” (see [4:15](../04/15.md)). There are three primary options. First, “perfection” could refer to becoming a priest. In this case, Jesus becomes a priest when he is “perfected,” and believers also become priests or at least like priests. Second, “perfection” could refer to getting close to God, which would include entering heaven and God’s presence. In this case, Jesus is “perfected” when he enters heaven, and believers too will be “perfected” when they enter heaven. Third, “perfection” could refer generally to a person becoming what they were meant to be. So, Jesus is “perfected” when he becomes the priest that God wanted him to be. Believers are “perfected” when they become what God wants them to be, which would include being faithful and holy. The UST generally follows this third option. Consider what words in your language could indicate “perfection” for both Jesus and believers. (See: [[rc://en/tw/dict/bible/other/perfect]])\n\n### Does the author use words for sacred spaces and buildings consistently?\n\nIn [9:1–8](../09/01.md), the author refers to the earthly tabernacle and names its parts: there was a “first tent,” called “Holy Place,” and a “second tent,” named “Holy of Holies.” Together, these make up “the earthly holy place.” However, the rest of the letter only refers to the “holy places” and to a “tabernacle.” Most likely, [9:1–8](../09/01.md) uses terminology taken from the Old Testament. The rest of the letter uses the author’s own labels. There is a great deal of debate about whether the author thought the heavenly tabernacle had one or two rooms. Most likely, the “holy places” refers to the inner, most sacred room, while the “tabernacle” refers to the whole sanctuary. The “holy places” could be one part of the “tabernacle,” or the “holy places” could make up the entire “tabernacle.” Consider what words or phrases can consistently translate “holy places” and “tabernacle.” However, you may need to use different words or phrases in [9:1–8](../09/01.md). See the notes on verses where these terms appear. (See: [[rc://en/tw/dict/bible/kt/tabernacle]])\n\n### What version of the Old Testament does the author quote from?\n\nMost modern Old Testaments are translated from Hebrew, the language that ancient Israelites spoke. However, many years before Jesus came, the Old Testament was translated into Greek, the language that most people in the Roman empire spoke. Many Jews who lived in cities throughout the empire used one of these Greek translations, since they mostly spoke Greek. The author of Hebrews also seems to use one of these Greek translations for his quotations. Because of this, sometimes his quotations from the Old Testament differ from what you might read in a modern translation of the Old Testament passage. Further, sometimes the author does not directly quote a passage but simply summarizes or paraphrases it. In these cases, the words will again be different than what you might read in the Old Testament. Because of all that, whenever the author quotes or summarizes the Old Testament, you should not make your translation match what you might find in a translation of the Old Testament. Instead, you should translate the words that you find without trying to make them match. \n\n### How should “we” and “you” be translated?\n\nThroughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. (See: [[rc://en/ta/man/translate/figs-exclusive]] and [[rc://en/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the Book of Hebrews?\n\nIn the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://en/ta/man/translate/translate-textvariants]])\n\n* “of his kingdom” ([1:8](../01/08.md)). Some ancient manuscripts have this: “of your kingdom.”\n* “with glory and honor” ([2:7](../02/07.md)). Some ancient manuscripts have this: “with glory and honor and you have put him over the works of your hands.”\n* “in his house” ([3:2](../03/02.md)). Some ancient manuscripts have this: “in his whole house.”\n* “not having been joined in faith with the ones having heard” ([4:2](../04/02.md)). Here, “not having been joined” refers to people. Some ancient manuscripts have this: “not having been joined by faith to the ones having heard {it}.” Here, “not having been joined” refers to the “message.”\n* “the good things having come into existence” ([9:11](../09/11.md)). Some ancient manuscripts have this: “the good things about to come into existence.”\n* “your conscience” [9:14](../09/14.md). Some ancient manuscripts have this: “our conscience.”\n* “with the prisoners” ([10:34](../10/34.md)). Some ancient manuscripts have this: “with my chains.”\n* “even Sarah herself” ([11:11](../11/11.md)). Some ancient manuscripts have this: “even barren Sarah herself.”\n* “they were sawn in two, they were tried” ([11:37](../11/37.md)). Some ancient manuscripts have this: “they were sawn in two,” omitting “they were tried.”\n* “against themselves” ([12:3](../12/03.md)). Some ancient manuscripts have this: “against himself.”\n* “Grace be with all of you” ([13:25](../13/25.md)). Some ancient manuscripts have this: “Grace be with all of you. Amen.” HEB 1 intro aaf9 0 # Hebrews 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n * Teaching: The Son is greater than the angels (1:5–14)\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 in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God speaking scripture\n\nIn this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (see [1:1](../01/01.md)). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way.\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [1:6](../01/06.md), which quotes from the Greek version of [Deuteronomy 32:43](../../deu/32/43.md). In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament with which you are familiar. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### The Son and the Father\n\nIn this chapter, the author refers to the “Son” and several times speaks of God as a “father.” These are important terms for two persons of the Trinity: God the Father and God the Son. The author uses these terms partly because the Old Testament texts he quotes use them. Also, “Son” and “Father” refer to two people who are closely related but not the same person, so the words provide good language to speak about two persons of the Trinity. If possible, preserve the father and son language in this chapter, but make sure that your translation does not make it sound like the Son did not exist until a certain time or that the Father at some point physically gave birth to the Son. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### Angels\n\nThe author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://en/tw/dict/bible/kt/angel]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe author asks rhetorical questions in [1:5](../01/05.md), [13–14](../01/13.md). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Parallelisms\n\nIn the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])\n\n### Inheriting\n\nIn [1:2](../01/02.md), [4](../01/04.md), [14](../01/14.md), the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor, since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc://en/tw/dict/bible/kt/inherit]] and [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Descriptions of the Son in [1:3](../01/03.md)\n\nIn [1:3](../01/03.md), the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God, but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors. HEB 1 1 dhcr figs-doublet πολυμερῶς καὶ πολυτρόπως πάλαι 1 Here, the phrase **In many portions** shows that God did not speak just once. Rather, he spoke often throughout the time period called **long ago**. Then, the phrase **in many ways** shows that God used various means and people to speak to the **fathers**. The author uses both of these phrases because he wishes to emphasize the variety of times and ways in which God has **spoken**. If your language does not use repetition for emphasis, and if you cannot represent the author’s two phrases well, you could express the idea using one phrase that emphasizes variety. Alternate translation: “Long ago, with great variety” or “Long ago, using multiple methods in different times,” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 1 1 c7us figs-infostructure πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 1 Here, the phrase **In many portions and in many ways long ago** describes how God “spoke” **to {our} fathers**. If it would be helpful in your language, you could rearrange the phrases so that **In many portions and in many ways long ago** does modify **having spoken**. Alternate translation: “God, having spoken to our fathers through the prophets in many portions and in many ways long ago” (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -84,7 +84,7 @@ HEB 1 10 html figs-parallelism σὺ κατ’ ἀρχάς, Κύριε, τὴν HEB 1 10 yp0w figs-yousingular σὺ…ἐθεμελίωσας…σού 1 Since the words **you** and **your** refer to one person, the Son, **you** and **your** are singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 10 tmu5 figs-idiom κατ’ ἀρχάς 1 In the beginning Here, the phrase **according to {the} beginnings** refers to when all created things first came into being. In other words, the **beginnings** identifies the time when God created the universe. If it would be helpful in your language, you could use a word or phrase that refers to when everything first began to exist. Alternate translation: “when everything began to exist” or “at the beginning of the creation” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 1 10 klk9 figs-exclamations Κύριε 1 Here, the word **Lord** directly addresses and names who **you** in the quote is. Use a form in your language that indicates direct address. Alternate translation: “O Lord” (See: [[rc://en/ta/man/translate/figs-exclamations]]) -HEB 1 10 j64k figs-metaphor τὴν γῆν ἐθεμελίωσας 1 you laid the earth’s foundation Here the quotation refers to **the earth** as if it were a building that was set on a “foundation.” The **Lord** is the one who put **the earth** on its foundation, or **founded** it. The author of the quotations speaks in this way in order to show that the **Lord** is the one who created and sustains **the earth**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “perfectly set up the earth” or “made the earth” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 1 10 j64k figs-metaphor τὴν γῆν ἐθεμελίωσας 1 you laid the earth’s foundation Here the quotation refers to **the earth** as if it were a building that was set on a “foundation.” The **Lord** is the one who put **the earth** on its foundation or **founded** it. The author of the quotations speaks in this way in order to show that the **Lord** is the one who created and sustains **the earth**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “perfectly set up the earth” or “made the earth” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 10 k199 figs-abstractnouns ἔργα τῶν χειρῶν σού 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “make” or “do.” Alternate translation: “what your hands made” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 1 10 r19v figs-metonymy τῶν χειρῶν σού 1 The heavens are the work of your hands Here, the word **hands** refers to the power and action that a person has by which to do **works**. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “of your power” or “that you powerfully did” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 1 11 zugp figs-quotations αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις; καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται, 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous and following verses as indirect quotes as well. Alternate translation: “They themselves will perish, but he himself will continue; and they will all wear out like a garment.” (See: [[rc://en/ta/man/translate/figs-quotations]]) @@ -494,7 +494,7 @@ HEB 4 16 py6d figs-abstractnouns λάβωμεν ἔλεος, καὶ χάριν HEB 4 16 x3hv figs-doublet λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν 1 The two phrases **receive mercy** and **find grace** mean basically the same thing and are used together to emphasize how God will act kindly and lovingly toward those who believe in Jesus. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “we may receive grace” or “we may receive favor” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 4 16 f149 figs-idiom χάριν εὕρωμεν 1 Here, the phrase **find grace** refers to receiving **grace** from someone. If it would be helpful in your language, you could express the idea in a natural way in your language. Alternate translation: “grace” or “experience grace” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 16 n654 translate-unknown εὔκαιρον βοήθειαν 1 Here, the word **timely** refers to something that happens at just the right time. Here, it means that the **help** happens just when someone needs that **help**. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “help at the right time” or “well-timed help” (See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 5 intro b67j 0 # Hebrews 5 General Notes

## Structure and Formatting

5. The Son as high priest (5:1–10:18)
* Teaching: The Son becomes high priest (5:1–10)
* Exhortation: Make sure to persevere! (5:11–6:12)

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 in [5:5–6](../05/05.md), which are words from the Old Testament.

## Special Concepts in this Chapter

### High priest

In [5:1–4](../05/01.md), the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus ([5:5–10](../05/05.md)): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections what high priests experience and do and what Jesus has experienced and done. (See: [[rc://en/tw/dict/bible/kt/highpriest]])

### Melchizedek

In the entire Old Testament, only two passages mention Melchizedek: [Psalm 110:4](../psa/110/04.md) and [Genesis 14:18–20](../gen/14/18.md). In this chapter, the author quotes from the Psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of [Psalm 110:4](../psa/110/04.md) writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://en/tw/dict/bible/names/melchizedek]])

## Important Figures of Speech in this Chapter

### Metaphor with “milk” and “solid food”

In [5:12–14](../05/12.md), the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])

## Other Possible Translation Difficulties in this Chapter

### Jesus “learning obedience” and “being made perfect”

In [5:8–9](../05/08.md), the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect. +HEB 5 intro b67j 0 # Hebrews 5 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: The Son becomes high priest (5:1–10)\n * Exhortation: Make sure to persevere! (5:11–6:12)\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 in [5:5–6](../05/05.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priest\n\nIn [5:1–4](../05/01.md), the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus ([5:5–10](../05/05.md)): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections between what high priests experience and do and what Jesus has experienced and done. (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn the entire Old Testament, only two passages mention Melchizedek: [Psalm 110:4](../psa/110/04.md) and [Genesis 14:18–20](../gen/14/18.md). In this chapter, the author quotes from the Psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of [Psalm 110:4](../psa/110/04.md) writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://en/tw/dict/bible/names/melchizedek]])\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with “milk” and “solid food”\n\nIn [5:12–14](../05/12.md), the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Jesus “learning obedience” and “being made perfect”\n\nIn [5:8–9](../05/08.md), the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect. HEB 5 1 dn18 grammar-connect-words-phrases γὰρ 1 Connecting Statement: Here, the word **For** indicates that the author is going to explain more about high priests and about how Jesus is a high priest. It also signals that the author is beginning a new section. Use a word or phrase that indicates that a new section is beginning, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 5 1 whq1 figs-activepassive λαμβανόμενος 1 chosen from among people 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. The author uses the passive form here to focus on those who are **taken** rather than focusing on the person doing the “taking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God taking him” or “whom God takes” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 5 1 u4gd figs-gendernotations ἐξ ἀνθρώπων…ὑπὲρ ἀνθρώπων 1 Although the word **men** is masculine, the author is using it to refer to all the people in a group, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “from among humans on the behalf of humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) From f00c9aff76f92efb5ffbef704f68038d796cbcab Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 21:30:49 +0000 Subject: [PATCH 099/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 24 ++++++++++++------------ 1 file changed, 12 insertions(+), 12 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index b92dc0674b..0cfd2da2ec 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -118,7 +118,7 @@ HEB 1 14 ivy4 figs-abstractnouns εἰς διακονίαν 1 If your language HEB 1 14 v541 figs-metaphor κληρονομεῖν σωτηρίαν 1 for those who will inherit salvation Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive **salvation** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to receive salvation from God” or “to be given salvation by God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 14 fgs4 τοὺς μέλλοντας 1 Alternate translation: “those who are about” or “those who are destined” HEB 1 14 id6k figs-abstractnouns κληρονομεῖν σωτηρίαν 1 If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” In this case, you may need to find another way to express the idea behind **inherit**. Alternate translation: “to be saved as a gift from God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 2 intro s2gd 0 # Hebrews 2 General Notes\n\n## Structure and Formatting\n\n2. The Son and the angels (1:5–2:18)\n * Exhortation: Listen to the message! (2:1–4)\n * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\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 in [2:6–8](../02/06.md), [12–13](../02/12.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Angels\n\nIn this chapter, the author continues to speak about angels. In [2:2](../02/02.md), he refers to a tradition that says that God gave the law to Moses through angels. Then, in [2:5–9](../02/05.md), he shows that Jesus, not angels, is the one who rules the “world that is coming.” In fact, Jesus came for the sake of humans, not for angels ([2:16](../02/16.md)). Again, the author is not attacking angels. Instead, he uses angels, whom everyone knows are powerful and important, to show how much more important are Jesus and the salvation he offers. Translate “angels” the way you did in the previous chapter. (See: [[rc://en/tw/dict/bible/kt/angel]])\n\n### Jesus as high priest\n\nIn [2:17](../02/17.md), the author first refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. The author simply introduces the title “high priest” here, but he will develop the idea later. So, do not include any extra information here, but carefully consider how to translate “high priest” so that it fits with what the author later says about Jesus as a high priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### Kinship language\n\nThroughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” ([2:10](../02/10.md), [13–14](../02/13.md)), Jesus’ “brothers” ([2:11–12](../02/11.md), [17](../02/17.md)), and each is a “descendant of Abraham” ([2:16](../02/16.md)). As God’s children, they are Jesus’ brothers and part of the family of Abraham, who is Jesus’ ancestor. The idea that believers are part of God’s family is important in Hebrews and in the Bible in general, so, if possible, preserve this language in your translation. Consider using words that refer to adopted family members. (See: [[rc://en/tw/dict/bible/kt/son]], [[rc://en/tw/dict/bible/kt/children]], and [[rc://en/tw/dict/bible/kt/brother]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who is the “man” in the quotation from Psalm 8?\n\nIn [2:6–8](../02/06.md), the author quotes from [Psalm 8:4–6](../psa/08/04.md). The Psalm refers to “man” and “son of man.” In the context of the Psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the Psalm quotation to refer to humans in general but then applies what the Psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the Psalm quotation so that they can apply first to humans in general and then to Jesus in particular. +HEB 2 intro s2gd 0 # Hebrews 2 General Notes\n\n## Structure and Formatting\n\n2. The Son and the angels (1:5–2:18)\n * Exhortation: Listen to the message! (2:1–4)\n * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\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 in [2:6–8](../02/06.md), [12–13](../02/12.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Angels\n\nIn this chapter, the author continues to speak about angels. In [2:2](../02/02.md), he refers to a tradition that says that God gave the law to Moses through angels. Then, in [2:5–9](../02/05.md), he shows that Jesus, not angels, is the one who rules the “world that is coming.” In fact, Jesus came for the sake of humans, not for angels ([2:16](../02/16.md)). Again, the author is not attacking angels. Instead, he uses angels, whom everyone knows are powerful and important, to show how much more important are Jesus and the salvation he offers. Translate “angels” the way you did in the previous chapter. (See: [[rc://en/tw/dict/bible/kt/angel]])\n\n### Jesus as high priest\n\nIn [2:17](../02/17.md), the author first refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. The author simply introduces the title “high priest” here, but he will develop the idea later. So, do not include any extra information here, but carefully consider how to translate “high priest” so that it fits with what the author later says about Jesus as a high priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### Kinship language\n\nThroughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” ([2:10](../02/10.md), [13–14](../02/13.md)), Jesus’ “brothers” ([2:11–12](../02/11.md), [17](../02/17.md)), and each is a “descendant of Abraham” ([2:16](../02/16.md)). As God’s children, they are Jesus’ brothers and part of the family of Abraham, who is Jesus’ ancestor. The idea that believers are part of God’s family is important in Hebrews and in the Bible in general, so, if possible, preserve this language in your translation. Consider using words that refer to adopted family members. (See: [[rc://en/tw/dict/bible/kt/son]], [[rc://en/tw/dict/bible/kt/children]], and [[rc://en/tw/dict/bible/kt/brother]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who is the “man” in the quotation from Psalm 8?\n\nIn [2:6–8](../02/06.md), the author quotes from [Psalm 8:4–6](../psa/08/04.md). The psalm refers to “man” and “son of man.” In the context of the psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the psalm quotation to refer to humans in general but then applies what the psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the psalm quotation so that they can apply first to humans in general and then to Jesus in particular. HEB 2 1 x7px grammar-connect-logic-result διὰ τοῦτο 1 Connecting Statement: Here the author introduces a result or implication from what he said about the Son and the angels in [1:1–14](../01/01.md). Because God now speaks through his Son, who is greater than the angels, the audience needs to **give attention**. If it would be helpful in your language, you could use a word or phrase that draws an inference from the previous chapter. Alternate translation: “Because God is speaking through his Son” or “Because of all that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 1 ooqp δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Alternate translation: “it is most important for us to give attention” or “we must above all give attention” HEB 2 1 ol8m figs-infostructure δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Here, the phrase **far more** could modify (1) **necessary**. See the ULT. (2) **give attention**. Alternate translation: “it is necessary for us to give far more attention” (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -166,7 +166,7 @@ HEB 2 7 s6dd figs-idiom βραχύ τι 1 Here, the phrase **a little** could r HEB 2 7 s85x figs-metaphor δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 you crowned him with glory and honor Here the quotation refers to the **glory** and **honor** that God gave to humans as if, together, they formed a crown to be placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “you gave him great glory and honor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 7 tjn6 figs-abstractnouns δόξῃ καὶ τιμῇ 1 made man … crowned him If your language does not use abstract nouns for the ideas behind **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 7 z8ub figs-doublet δόξῃ καὶ τιμῇ 1 Here, the words **glory** and **honor** mean almost the same thing. The quotation uses both words to emphasize how much **glory and honor** God gave to humans. If you do not have two words that express this particular meaning, and if the repetition would be confusing, you could use one word or phrase here. Alternate translation: “with glory” or “with glorious honor”(See: [[rc://en/ta/man/translate/figs-doublet]]) -HEB 2 7 nee4 translate-textvariants τιμῇ 1 After the word **honor**, many ancient manuscripts add the clause “and you have put him over the works of your hands.” This clause is in the Psalm that the author quotes from (see [Psalm 8:6](../../psa/08/06.md)). However, most likely the author did not include this clause because it was not important to the point he is making. Later, scribes probably added the clause because they knew that it was in the Psalm. If possible, do not include the clause here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) +HEB 2 7 nee4 translate-textvariants τιμῇ 1 After the word **honor**, many ancient manuscripts add the clause “and you have put him over the works of your hands.” This clause is in the psalm that the author quotes from (see [Psalm 8:6](../../psa/08/06.md)). However, most likely the author did not include this clause because it was not important to the point he is making. Later, scribes probably added the clause because they knew that it was in the Psalm. If possible, do not include the clause here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) HEB 2 8 o9o7 figs-quotations πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. 1 If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous two verses as an indirect quote as well. Alternate translation: “You have subjected all things under his feet.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 2 8 yn89 figs-yousingular ὑπέταξας 1 Since the author of the quotation is speaking to God, here the word **you** is singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 2 8 k5j2 figs-metaphor πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ 1 You put everything in subjection under his feet Here the author of the quotation speaks as if **all {things}** could be under the **feet** of humans. In the author’s culture, something that is under feet has been conquered and is controlled by the person whose feet it is under. The point is that **all {things}** are conquered and controlled by humans. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “You made him control all things” or “You gave him authority over all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -251,7 +251,7 @@ HEB 2 18 gqfo grammar-connect-logic-result γὰρ 1 Here, the word **For** int HEB 2 18 jnzj figs-rpronouns αὐτὸς 1 Here, the word **himself** emphasizes Jesus in order to set up the comparison with everyone else who is **tempted**. If it would be helpful in your language, you could use a word or phrase that emphasizes **he**, that is, Jesus. Alternate translation: “is one who” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) HEB 2 18 xde4 figs-activepassive πειρασθείς…πειραζομένοις 1 was tempted 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. The author uses the passive form here to focus on those who are **tempted** rather than focusing on the person or thing doing the “tempting.” If you must state who did the action, you could use a vague or indefinite subject, since many things “tempt” people. Alternate translation: “things having tempted him … whom things tempt” or “having experienced temptation … who experience temptation” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 2 18 a3a6 πέπονθεν αὐτὸς, πειρασθείς 1 who are tempted Here, the phrase **having been tempted** could identify: (1) the situation in which Jesus **suffered**. Alternate translation: “he himself had suffered when he was tempted” (2) what resulted from the “suffering.” Alternate translation: “he was tempted when he suffered” -HEB 3 intro mu26 0 # Hebrews 3 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: The Son is greater than Moses (3:1–6)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\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 in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” The author mentions “today” again in [3:13](../03/13.md), [15](../03/15.md). In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from [Psalm 95](../../psa/95/01.md) applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])\n\n### Rest\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or experience of “resting.” (2) “rest” could refer to the place where people rest. For the author of Hebrews, this place of “rest” is either in heaven or on a renewed earth. Before you choose how to translate “rest,” consider reading [Hebrews 4:1–11](../../heb/04/01.md) so that you can decide what the author means when he uses “rest.” (See: [[rc://en/tw/dict/bible/other/rest]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” in [3:1–6](../03/01.md)\n\nIn [3:1–6](../03/01.md), the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In [3:2](../03/02.md), [5–6](../03/05.md), “house” refers to a group of related people, God’s people. In [3:3–4](../03/03.md), “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in [3:3–4](../03/03.md). (See: [[rc://en/tw/dict/bible/other/house]])\n\n### Rhetorical questions\n\nThe author asks several questions in this chapter (see [3:16–18](../03/16.md)). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about the quotation from Psalm 95. In [3:16–17](../03/16.md), the second question in each verse answers the first question. In [3:18](../03/18.md), the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on [3:16–18](../03/16.md). (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The quotation from Psalm 95\n\nDavid wrote [Psalm 95](../../psa/95/01.md) many years after the events that the Psalm refers to. You can read the story about these events in [Num 14:1–38](../../num/14/01.md) (see also the related story in [Exodus 17:1–7](../../exo/17/01.md)). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites, whom he ruled, to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### What does “for 40 years” modify?\n\nIn [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was upset” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was upset with them during the same period of “40 years.” There is no need to harmonize these two verses. +HEB 3 intro mu26 0 # Hebrews 3 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: The Son is greater than Moses (3:1–6)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\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 in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” The author mentions “today” again in [3:13](../03/13.md), [15](../03/15.md). In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from [Psalm 95](../../psa/95/01.md) applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])\n\n### Rest\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or experience of “resting.” (2) “rest” could refer to the place where people rest. For the author of Hebrews, this place of “rest” is either in heaven or on a renewed earth. Before you choose how to translate “rest,” consider reading [Hebrews 4:1–11](../../heb/04/01.md) so that you can decide what the author means when he uses “rest.” (See: [[rc://en/tw/dict/bible/other/rest]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” in [3:1–6](../03/01.md)\n\nIn [3:1–6](../03/01.md), the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In [3:2](../03/02.md), [5–6](../03/05.md), “house” refers to a group of related people, God’s people. In [3:3–4](../03/03.md), “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in [3:3–4](../03/03.md). (See: [[rc://en/tw/dict/bible/other/house]])\n\n### Rhetorical questions\n\nThe author asks several questions in this chapter (see [3:16–18](../03/16.md)). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about the quotation from Psalm 95. In [3:16–17](../03/16.md), the second question in each verse answers the first question. In [3:18](../03/18.md), the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on [3:16–18](../03/16.md). (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The quotation from Psalm 95\n\nDavid wrote [Psalm 95](../../psa/95/01.md) many years after the events that the psalm refers to. You can read the story about these events in [Num 14:1–38](../../num/14/01.md) (see also the related story in [Exodus 17:1–7](../../exo/17/01.md)). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites, whom he ruled, to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### What does “for 40 years” modify?\n\nIn [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was upset” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was upset with them during the same period of “40 years.” There is no need to harmonize these two verses. HEB 3 1 m1cv grammar-connect-logic-result ὅθεν 1 Connecting Statement: Here, the word **Therefore** introduces an inference from what the author has said about Jesus in [2:5–18](../02/05.md). If it would be helpful in your language, you could use a word or phrase that clearly introduces an inference. Alternate translation: “As a result of all that” or “Because of those things” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 3 1 tp7e figs-gendernotations ἀδελφοὶ 1 holy brothers Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 3 1 af15 figs-possession κλήσεως ἐπουρανίου, μέτοχοι 1 you share in a heavenly calling Here the author uses the possessive form to indicate that believers “share” a **heavenly calling**. Believers could “share” this **calling** with: (1) other believers. Alternate translation: “who share together in a heavenly calling” (2) Jesus. Alternate translation: “share with Jesus a heavenly calling” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -370,7 +370,7 @@ HEB 3 19 henz figs-infostructure βλέπομεν ὅτι οὐκ ἠδυνήθ HEB 3 19 u2mo figs-metaphor βλέπομεν 1 Here the author uses the phrase **we see** to refer to knowing or understanding something. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “we learn” or “we know” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 19 evf1 figs-explicit εἰσελθεῖν 1 Here the author uses the word **enter** to refer back to the words that the quotation used. Translate **enter** the same way that you did in [3:11](../03/11.md). If it would be helpful in your language, you could make the reference back to the quotation more explicit. Alternate translation: “to enter into God’s rest” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 3 19 x18z figs-abstractnouns δι’ ἀπιστίαν 1 because of unbelief If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verbal phrase such as “did not believe” or an adjective such as “unbelieving.” Alternate translation: “because they were unbelieving” or “because they refused to believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 4 intro u72n 0 # Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\n * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\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 in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://en/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (see [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happens after Joshua led the Israelites into the promised land. This refers again to “today” from the Psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus died and rose again. The author’s point is that what Joshua led the Israelites into could not count as “rest,” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much like in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.\n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God finished and then enjoyed on the seventh day. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” has been completed since God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see [4:6](../04/06.md)).\n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place to which they go. This explains why the author defines “entering the rest” as “resting from works” (see [4:10](../04/10.md)).\n\nSince the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so focus on translating these verses clearly. +HEB 4 intro u72n 0 # Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\n * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\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 in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://en/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (see [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happens after Joshua led the Israelites into the promised land. This refers again to “today” from the psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://en/tw/dict/bible/other/biblicaltimeday]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus died and rose again. The author’s point is that what Joshua led the Israelites into could not count as “rest,” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much like in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://en/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.\n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God finished and then enjoyed on the seventh day. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” has been completed since God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see [4:6](../04/06.md)).\n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place to which they go. This explains why the author defines “entering the rest” as “resting from works” (see [4:10](../04/10.md)).\n\nSince the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so focus on translating these verses clearly. HEB 4 1 ay25 grammar-connect-logic-result οὖν 1 Therefore Here, the word **Therefore** introduces an exhortation that is based on everything that the author has said about the Israelite ancestors in [3:7–19](../03/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on what has been said. Alternate translation: “Because what I have just said is true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 1 n98m figs-doublenegatives φοβηθῶμεν…μήποτε καταλειπομένης 1 Connecting Statement: If how the author puts two negative words together would be confusing in your language, you could express **be afraid lest** with a positive statement. The author uses this construction for emphasis, so use an emphatic form in your language. Alternate translation: “let us be careful so that while there remains” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 4 1 ti1x figs-idiom μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 When a **promise remains**, people can still receive what is promised. In other words, the promise is still valid or true. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “lest while a promise to enter into his rest is still valid” or “lest while God still offers a promise to enter into his rest” (See: [[rc://en/ta/man/translate/figs-idiom]]) @@ -418,8 +418,8 @@ HEB 4 6 z0pz figs-abstractnouns οὐκ εἰσῆλθον δι’ ἀπείθε HEB 4 7 s964 writing-pronouns πάλιν…ὁρίζει 1 Here, just as in [4:3–4](../04/03.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit again sets” (2) God considered as a unity. Alternate translation: “God again sets” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 7 w90d πάλιν 1 Here, the word **again** indicates that the Holy Spirit had already “set” a **day** and now does it for a second time. The first time was when God promised the “rest” to the Israelite ancestors. The second time (**again**) was when the Spirit spoke the quote from Psalm 95 **through David**. If it would be helpful in your language, you could use a word or phrase that refers to doing something “once more” or “for a second time.” Alternate translation: “for a second time” HEB 4 7 z7bj figs-idiom σήμερον 1 Here the author speaks about a time that we call **Today**. We call every day **Today**, so this phrase means that the rest is available right now. However, since the author uses **Today** because the author of the quotation uses it, make sure that you use the same words that you used to translate **Today** in [3:7](../03/07.md). Alternate translation: “calling it ‘This day’” (See: [[rc://en/ta/man/translate/figs-idiom]]) -HEB 4 7 y2tm ἐν Δαυεὶδ λέγων 1 General Information: The Holy Spirit calls the **certain day** **“Today”** when he was **speaking through David**. The author knows that **David** wrote the Psalm that he is quoting, but he also knows that **David** was inspired by the Holy Spirit. Use a form in your language that refers to how someone speaks through or by means of someone else. Alternate translation: “using David to speak” -HEB 4 7 gkqr figs-explicit μετὰ τοσοῦτον χρόνον 1 Here the author notes that David wrote the Psalm a long time after what the Psalm narrates about the Israelite ancestors occurred. David still applies the Psalm to his audience, however. If it would be helpful in your language, you could use a word or phrase that refers to a long period of time. Alternate translation: “after so many years” or “many years later” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 4 7 y2tm ἐν Δαυεὶδ λέγων 1 General Information: The Holy Spirit calls the **certain day** **“Today”** when he was **speaking through David**. The author knows that **David** wrote the psalm that he is quoting, but he also knows that **David** was inspired by the Holy Spirit. Use a form in your language that refers to how someone speaks through or by means of someone else. Alternate translation: “using David to speak” +HEB 4 7 gkqr figs-explicit μετὰ τοσοῦτον χρόνον 1 Here the author notes that David wrote the psalm a long time after what the psalm narrates about the Israelite ancestors occurred. David still applies the psalm to his audience, however. If it would be helpful in your language, you could use a word or phrase that refers to a long period of time. Alternate translation: “after so many years” or “many years later” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 4 7 lsp6 writing-quotations καθὼς προείρηται 1 do not harden your hearts Here the author uses the phrase **just as it has already been said** to requote a part of the quotation that he introduced earlier (see especially [3:7b–8a](../03/07.md); [3:15](../03/15.md)). If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “just as we read in the passage we are discussing” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 4 7 yojd figs-activepassive προείρηται 1 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. The author uses the passive form here to focus on the words that have **been said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “I have already said” or “I have already quoted” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 4 7 bp6u figs-quotations προείρηται, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν 1 if you hear his voice If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it has already been said that today, if you hear his voice, you should not harden your hearts” (See: [[rc://en/ta/man/translate/figs-quotations]]) @@ -494,7 +494,7 @@ HEB 4 16 py6d figs-abstractnouns λάβωμεν ἔλεος, καὶ χάριν HEB 4 16 x3hv figs-doublet λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν 1 The two phrases **receive mercy** and **find grace** mean basically the same thing and are used together to emphasize how God will act kindly and lovingly toward those who believe in Jesus. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “we may receive grace” or “we may receive favor” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 4 16 f149 figs-idiom χάριν εὕρωμεν 1 Here, the phrase **find grace** refers to receiving **grace** from someone. If it would be helpful in your language, you could express the idea in a natural way in your language. Alternate translation: “grace” or “experience grace” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 16 n654 translate-unknown εὔκαιρον βοήθειαν 1 Here, the word **timely** refers to something that happens at just the right time. Here, it means that the **help** happens just when someone needs that **help**. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “help at the right time” or “well-timed help” (See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 5 intro b67j 0 # Hebrews 5 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: The Son becomes high priest (5:1–10)\n * Exhortation: Make sure to persevere! (5:11–6:12)\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 in [5:5–6](../05/05.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priest\n\nIn [5:1–4](../05/01.md), the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus ([5:5–10](../05/05.md)): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections between what high priests experience and do and what Jesus has experienced and done. (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn the entire Old Testament, only two passages mention Melchizedek: [Psalm 110:4](../psa/110/04.md) and [Genesis 14:18–20](../gen/14/18.md). In this chapter, the author quotes from the Psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of [Psalm 110:4](../psa/110/04.md) writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://en/tw/dict/bible/names/melchizedek]])\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with “milk” and “solid food”\n\nIn [5:12–14](../05/12.md), the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Jesus “learning obedience” and “being made perfect”\n\nIn [5:8–9](../05/08.md), the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect. +HEB 5 intro b67j 0 # Hebrews 5 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: The Son becomes high priest (5:1–10)\n * Exhortation: Make sure to persevere! (5:11–6:12)\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 in [5:5–6](../05/05.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priest\n\nIn [5:1–4](../05/01.md), the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus ([5:5–10](../05/05.md)): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections between what high priests experience and do and what Jesus has experienced and done. (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn the entire Old Testament, only two passages mention Melchizedek: [Psalm 110:4](../psa/110/04.md) and [Genesis 14:18–20](../gen/14/18.md). In this chapter, the author quotes from the psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of [Psalm 110:4](../psa/110/04.md) writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://en/tw/dict/bible/names/melchizedek]])\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with “milk” and “solid food”\n\nIn [5:12–14](../05/12.md), the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Jesus “learning obedience” and “being made perfect”\n\nIn [5:8–9](../05/08.md), the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect. HEB 5 1 dn18 grammar-connect-words-phrases γὰρ 1 Connecting Statement: Here, the word **For** indicates that the author is going to explain more about high priests and about how Jesus is a high priest. It also signals that the author is beginning a new section. Use a word or phrase that indicates that a new section is beginning, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 5 1 whq1 figs-activepassive λαμβανόμενος 1 chosen from among people 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. The author uses the passive form here to focus on those who are **taken** rather than focusing on the person doing the “taking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God taking him” or “whom God takes” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 5 1 u4gd figs-gendernotations ἐξ ἀνθρώπων…ὑπὲρ ἀνθρώπων 1 Although the word **men** is masculine, the author is using it to refer to all the people in a group, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “from among humans on the behalf of humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) @@ -790,7 +790,7 @@ HEB 7 11 kmfw figs-explicit κατὰ τὴν τάξιν Μελχισέδεκ, HEB 7 11 hi4e figs-metaphor ἀνίστασθαι 1 to arise Here, the word **arise** refers to someone taking a position as if they were standing up to do something. The author speaks in this way to show that **another priest** has “stood up” to do his task as priest. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “appear” or “begin serving” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 7 11 cc5f translate-unknown κατὰ τὴν τάξιν Μελχισέδεκ…κατὰ τὴν τάξιν Ἀαρὼν 1 after the manner of Melchizedek Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and perform the same duties that that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest … in the same way that Aaron was a priest” or “with a priesthood just like Melchizedek’s priesthood … having a priesthood just like Aaron’s priesthood” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 7 11 b4n2 translate-names Μελχισέδεκ…Ἀαρὼν 1 Here, the word **Melchizedek** is the name of a man, the same one about whom the author has been speaking. The word **Aaron** is also the name of a man. He was the first descendant of “Levi” who served as a priest, and the rest of the priests are descended from him. (See: [[rc://en/ta/man/translate/translate-names]]) -HEB 7 11 kt3a figs-activepassive οὐ…λέγεσθαι 1 not be considered to be after the manner of Aaron 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. The author uses the passive form here to focus on the one who is not **said** rather than focusing on what does not do the “saying.” If you must state who does not “say,” the author implies that “God” did not say this when he spoke in [Psalm 110:4](../psa/110/04.md). Alternate translation: “for the Psalm not to identify him to be” or “for God to say that he is not” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +HEB 7 11 kt3a figs-activepassive οὐ…λέγεσθαι 1 not be considered to be after the manner of Aaron 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. The author uses the passive form here to focus on the one who is not **said** rather than focusing on what does not do the “saying.” If you must state who does not “say,” the author implies that “God” did not say this when he spoke in [Psalm 110:4](../psa/110/04.md). Alternate translation: “for the psalm not to identify him to be” or “for God to say that he is not” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 7 12 wawz grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces further explanation and support for the idea that the “basis” of the **law** is the **priesthood** (see [7:11](../07/11.md)). The author’s point is that, because a **change of the law** occurs whenever the **priesthood is changed**, that means that the **priesthood** must be the basis for the **law**. If it would be helpful in your language, you could use a word or phrase that introduces further support for a previous claim. Alternate translation: “You can tell that the priesthood is the basis of the law, because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 7 12 c7f1 figs-activepassive μετατιθεμένης…τῆς ἱερωσύνης 1 For when the priesthood is changed, the law must also be changed 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. The author uses the passive form here to focus on what is **changed** rather than focusing on the person doing the “changing.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “when God changes the priesthood” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 7 12 lipz figs-abstractnouns τῆς ἱερωσύνης 1 If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “how people act as priests” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -821,9 +821,9 @@ HEB 7 16 el4j figs-explicit ἐντολῆς σαρκίνης 1 Here, the phras HEB 7 16 l4mg figs-abstractnouns ἐντολῆς σαρκίνης 1 If your language does not use an abstract noun for the idea behind **command**, you could express the idea by using a verb such as “command.” Alternate translation: “that commands what is fleshly” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 7 16 kw1a figs-possession κατὰ δύναμιν ζωῆς ἀκαταλύτου 1 Here the author uses the possessive form to indicate that **power** comes from or is based in the **indestructible life**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “according to the power that comes from an indestructible life” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 7 16 oiwa figs-abstractnouns κατὰ δύναμιν ζωῆς ἀκαταλύτου 1 If your language does not use abstract nouns for the ideas behind **power** and **life**, you could express the ideas in another way. Alternate translation: “according to how powerful he is because he never stops living” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 7 16 m4kl figs-explicit ζωῆς ἀκαταλύτου 1 Here, the phrase **indestructible life** refers to how Jesus died but then resurrected and is alive again. The phrase also explains what being a priest “forever” (see [Psalm 110:4](../psa/110/04.md)) means. The author will cite this Psalm again in the following verse. If it would be helpful in your language, you could make what **indestructible life** refers to more explicit. Alternate translation: “of a life that death could not destroy” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 7 16 m4kl figs-explicit ζωῆς ἀκαταλύτου 1 Here, the phrase **indestructible life** refers to how Jesus died but then resurrected and is alive again. The phrase also explains what being a priest “forever” (see [Psalm 110:4](../psa/110/04.md)) means. The author will cite this psalm again in the following verse. If it would be helpful in your language, you could make what **indestructible life** refers to more explicit. Alternate translation: “of a life that death could not destroy” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 17 xmj8 grammar-connect-logic-result γὰρ 1 For scripture witnesses about him Here, the word **For** introduces the evidence or proof that Jesus has become a priest “according to the power of an indestructible life” (see [7:16](../07/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces evidence or proof. Alternate translation: “You know that is true because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -HEB 7 17 gqya figs-activepassive μαρτυρεῖται 1 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. The author uses the passive form here to focus on what is **testified** rather than focusing on who or what does the “testifying.” If you must state who did the action, the author implies that “God” did it when he spoke [Psalm 110:4](../psa/110/04.md). Alternate translation: “God is testifying” or “the Psalm is testifying” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +HEB 7 17 gqya figs-activepassive μαρτυρεῖται 1 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. The author uses the passive form here to focus on what is **testified** rather than focusing on who or what does the “testifying.” If you must state who did the action, the author implies that “God” did it when he spoke [Psalm 110:4](../psa/110/04.md). Alternate translation: “God is testifying” or “the psalm is testifying” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 7 17 t8nv writing-quotations μαρτυρεῖται 1 Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as something that has been **testified**. However, the audience would have understood that these were words from the Old Testament, specifically from [Psalm 110:4](../psa/110/04.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “it is being testified in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 7 17 oo1b figs-quotations μαρτυρεῖται…ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it is being testified that he is a priest forever, after the order of Melchizedek” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 7 17 g6zd σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ 1 according to the order of Melchizedek Since the author repeats here the same words that he quoted in [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse. @@ -840,7 +840,7 @@ HEB 7 19 c9tz figs-go ἐγγίζομεν τῷ Θεῷ 1 through which we come HEB 7 20 e97r translate-versebridge 0 General Information: To help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put the background information about how the Israelite priests were not appointed with an oath while Jesus was appointed with an oath in a first sentence. Then, you could put the comparison between how Jesus was appointed with an oath and how he is the guarantor of a better covenant in a second sentence. Alternate translation: “For indeed they without swearing an oath are become priests, but he with an oath-taking, through God saying to him, “The Lord swore and will not change his mind: ‘You are a priest forever.’” So, by as much as not without swearing an oath,” (See: [[rc://en/ta/man/translate/translate-versebridge]]) HEB 7 20 f3cd grammar-connect-words-phrases καθ’ ὅσον 1 General Information: Here, the phrase **by as much as** introduces the first half a comparison that the author will complete in [7:22](../07/22.md). The point is that, just as **swearing an oath** is more guaranteed than not using an oath, so Jesus’ priesthood and covenant are better than the priesthood of the descendants of Levi. If it would be helpful in your language, you could use a form that introduces a comparison between two situations or concepts. Alternate translation: “just as it was” or “in the same way that it was” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 20 ziqe figs-doublenegatives οὐ χωρὶς ὁρκωμοσίας 1 The phrase **not without swearing an oath** uses two negative words to emphasize that there was definitely an **oath** involved. If it would be helpful in your language, you could express the meaning with positive words, emphasizing the importance of **swearing an oath**. Alternate translation: “with swearing an oath” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) -HEB 7 20 vf69 figs-explicit οὐ χωρὶς ὁρκωμοσίας 1 And it was not without an oath! Here the author again refers to [Psalm 110:4](../psa/110/04.md), which states that the Lord “swears” that “you are a priest forever.” The author quotes this Psalm again in the following verse. If it would be helpful in your language, you could make the content of the **oath** explicit. Alternate translation: “not without swearing an oath about the priesthood of the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 7 20 vf69 figs-explicit οὐ χωρὶς ὁρκωμοσίας 1 And it was not without an oath! Here the author again refers to [Psalm 110:4](../psa/110/04.md), which states that the Lord “swears” that “you are a priest forever.” The author quotes this psalm again in the following verse. If it would be helpful in your language, you could make the content of the **oath** explicit. Alternate translation: “not without swearing an oath about the priesthood of the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 20 v343 figs-infostructure ὁρκωμοσίας, οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες, 1 And it was not without an oath! Here the author begins a comment about the **oath** and priests. This comment continues to the end of [7:21](../07/21.md). The ULT has used em-dashes to make it clear that these words are extra information that explain **not without swearing an oath**. If it would be helpful in your language, you could use a form that indicates that the author is about to give extra explanatory information. If you do, make sure that you properly signal the end of this extra information at the end of [7:22](../07/22.md). Alternate translation: “swearing an oath—by the way, they indeed without swearing an oath are become priests” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 7 20 atus grammar-connect-words-phrases μὲν γὰρ 1 And it was not without an oath! Here, the word **For** introduces an explanation of about why it is important there was an **oath**. The word **indeed** signals to the audience that this explanation has two parts. The second part begins with “but” in [7:21a](../07/21.md). If it would be helpful in your language, you could use words that introduce a two-part explanation. Alternate translation: “now on the one hand” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 20 jrue writing-pronouns οἱ 1 And it was not without an oath! Here, the word **they** refers to the priests who are descended from Levi about whom God gave laws through Moses. If it would be helpful in your language, you could make explicit that the pronoun refers to Levitical priests. Alternate translation: “the Levitical priests” or “the Levites” (See: [[rc://en/ta/man/translate/writing-pronouns]]) @@ -889,7 +889,7 @@ HEB 7 27 ciag writing-pronouns τοῦτο…ἐποίησεν 1 Here, the word HEB 7 27 uoky translate-unknown ἐφάπαξ 1 Here, the phrase **once and never again** indicates that something occurred one time and will not or does not need to occur again. If it would be helpful in your language, you could use a word or phrase that refers to one, definitive moment. Alternate translation: “only one time” or “once only” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 7 28 e8a6 grammar-connect-words-phrases γὰρ 1 the law appoints as high priests men who have weaknesses Here, the word **For** introduces a summary statement for what the author has argued in [7:18–27](../07/18.md). If it would be helpful in your language, you could use a comparable word or phrase that introduces a summary statement. Alternate translation: “As you can see,” or “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 28 n693 figs-personification ὁ νόμος…καθίστησιν 1 the law appoints as high priests men who have weaknesses Here the author speaks of **the law** as if it were a person who could “appoint” people as high priests. He speaks in this way to indicate that these high priests fulfill what is written in the law about high priests. If it would be helpful in your language, you could refer to the one who gave **the law** as the one who **appoints**, or you could express the idea in another natural way. Alternate translation: “in the law it is written that someone should appoint” or “according to the law, one must appoint” (See: [[rc://en/ta/man/translate/figs-personification]]) -HEB 7 28 il92 figs-explicit ὁ νόμος…ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον 1 the law appoints as high priests men who have weaknesses Here, the phrase **the law** refers to the **law** that God gave to Israel through Moses. The phrase **the word of the swearing of an oath** refers to what God had the author of [Psalm 110:4](../psa/110/04.md) write down. The Psalm was written **after** the law, which means that it can overrule what the **law** required. If it would be helpful in your language, you could make explicit to which **law** and **oath** the author is referring. Alternate translation: “the law of Moses … but the Psalm that records the swearing of an oath, which was written after the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 7 28 il92 figs-explicit ὁ νόμος…ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον 1 the law appoints as high priests men who have weaknesses Here, the phrase **the law** refers to the **law** that God gave to Israel through Moses. The phrase **the word of the swearing of an oath** refers to what God had the author of [Psalm 110:4](../psa/110/04.md) write down. The psalm was written **after** the law, which means that it can overrule what the **law** required. If it would be helpful in your language, you could make explicit to which **law** and **oath** the author is referring. Alternate translation: “the law of Moses … but the psalm that records the swearing of an oath, which was written after the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 28 esfp figs-gendernotations ἀνθρώπους 1 the law appoints as high priests men who have weaknesses In Israelite and Jewish culture, only **men** could be high priests, so the author is referring to **men** here. However, he is not emphasizing that the high priests were male, so you can use a non-gendered word if it is clearer. Alternate translation: “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 7 28 u5ny figs-abstractnouns ἀνθρώπους…ἔχοντας ἀσθένειαν 1 men who have weaknesses If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “men who are weak” or “men who fail” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 7 28 lboj figs-personification ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον, Υἱόν 1 men who have weaknesses Just as with **law**, the author speaks of **the word of the swearing of an oath** as if it were a person who could “appoint” someone. He speaks in this way to indicate that the **Son** fulfill what God “swore” in [Psalm 110:4](../psa/110/04.md). If it would be helpful in your language, you could refer to the one who swore **the oath** as the one who **{appoints}**, or you could express the idea in another natural way. Alternate translation: “in the word of the swearing of an oath, which came after the law, it is written that God appoints a Son” (See: [[rc://en/ta/man/translate/figs-personification]]) From fd7ba3642087a2df8e7b5c32fac9cb9688ca16e4 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 21:46:51 +0000 Subject: [PATCH 100/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 0cfd2da2ec..820f4e3b5e 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -503,7 +503,7 @@ HEB 5 1 mzd9 translate-unknown τὰ πρὸς τὸν Θεόν 1 to act on the HEB 5 1 oe4p figs-gendernotations προσφέρῃ 1 Here, the word **he** refers to the **high priest** that the author is discussing. In Israelite and Jewish culture, only men could be high priests, so **he** does refer to a man. However, the author is not emphasizing that the **high priest** is male, so you can use a non-gendered word if it is clearer. Alternate translation: “this person may offer” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 5 1 efen figs-doublet δῶρά καὶ θυσίας 1 Here, the words **gifts** and **sacrifices** function together to refer to anything that an Israelite would have offered to God. It is probable that **sacrifices** refers to animals that would be killed and offered to God, while **gifts** identifies anything else that a person would give to God. If you do not have two words for these categories, you could use a single word or phrase to refer to what an Israelite would offer to God. Alternate translation: “sacrifices” or “things presented to God” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 5 1 ip99 figs-idiom ὑπὲρ ἁμαρτιῶν 1 Here, the phrase **for sins** indicates that the **gifts and sacrifices** were intended to take away sins. In other words, the **gifts and sacrifices** were a part of how an Israelite would ask God to forgive them **for** the sins they had committed. If it would be helpful in your language, you could use a phrase that makes this idea clear. Alternate translation: “for the forgiveness of sins” or “so that God would forgive sins” (See: [[rc://en/ta/man/translate/figs-idiom]]) -HEB 5 2 f2hn translate-unknown μετριοπαθεῖν 1 Here, the phrase **to deal gently** refers to how a person restrains their emotions when they respond to somebody else. In other words, the high priests do not get angry or upset quickly and instead **deal gently** with people. If it would be helpful in your language, you could use a word or phrase that refers to restraining emotions. Alternate translation: “to act compassionately” or “to deal calmly” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 5 2 f2hn translate-unknown μετριοπαθεῖν 1 Here, the phrase **to deal gently** refers to how a person restrains their emotions when they respond to somebody else. In other words, the high priests do not get angry or upset quickly, and instead they **deal gently** with people. If it would be helpful in your language, you could use a word or phrase that refers to restraining emotions. Alternate translation: “to act compassionately” or “to deal calmly” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 2 gt9j figs-activepassive πλανωμένοις 1 those … who have been deceived 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. The author uses the passive form here to focus on those who are **deceived** rather than focusing on the person or thing doing the “deceiving.” If you must state who did the action, you could use a vague or indefinite subject, since many things “deceive” people. Alternate translation: “whom others have deceived” or “who believe what is false” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 5 2 ny8u figs-gendernotations αὐτὸς 1 is subject to weakness Here, just as in [5:1](../05/01.md) and in the following verses, the word **he** refers to the high priest that the author is discussing. In Israelite and Jewish culture, only men could be high priests, so **he** does refer to a man. However, the author is not emphasizing that the high priest is male, so you can use a non-gendered word if it is clearer. Alternate translation: “the high priest” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 5 2 ihs9 figs-idiom περίκειται ἀσθένειαν 1 weakness Here, the phrase **subject to weakness** indicates that the high priest cannot avoid being “weak” sometimes. This means both that he sins and that he makes mistakes or errors. If it would be helpful in your language, you could use a word or phrase that refers to the sins and mistakes that humans tend to make. Alternate translation: “is often fallible” or “cannot escape making mistakes” (See: [[rc://en/ta/man/translate/figs-idiom]]) From 55a6d1b58d730a1bac6466e51c7738847d099349 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 21:49:47 +0000 Subject: [PATCH 101/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 820f4e3b5e..fded822016 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -508,7 +508,7 @@ HEB 5 2 gt9j figs-activepassive πλανωμένοις 1 those … who have been HEB 5 2 ny8u figs-gendernotations αὐτὸς 1 is subject to weakness Here, just as in [5:1](../05/01.md) and in the following verses, the word **he** refers to the high priest that the author is discussing. In Israelite and Jewish culture, only men could be high priests, so **he** does refer to a man. However, the author is not emphasizing that the high priest is male, so you can use a non-gendered word if it is clearer. Alternate translation: “the high priest” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 5 2 ihs9 figs-idiom περίκειται ἀσθένειαν 1 weakness Here, the phrase **subject to weakness** indicates that the high priest cannot avoid being “weak” sometimes. This means both that he sins and that he makes mistakes or errors. If it would be helpful in your language, you could use a word or phrase that refers to the sins and mistakes that humans tend to make. Alternate translation: “is often fallible” or “cannot escape making mistakes” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 5 2 f781 figs-abstractnouns περίκειται ἀσθένειαν 1 who have been deceived If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “is weak sometimes” or “sometimes fails” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 5 3 e806 writing-pronouns αὐτὴν 1 Here, the word **this** refers back to “weakness” in [5:2](../05/02.md). If it would be helpful in your language, you could make what **this** refers to explicit. Alternate translation: “this weakness” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 5 3 e806 writing-pronouns αὐτὴν 1 Here, the word **this** refers back to “weakness” in [5:2](../05/02.md). If it would be helpful in your language, you could make explicit that **this** refers to weakness. Alternate translation: “this weakness” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 3 q5xi figs-activepassive ὀφείλει 1 he also is required 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. The author uses the passive form here to focus on the priest, who is **obligated** rather than focusing on the person doing the “obligating.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God commands him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 5 3 sogb figs-infostructure ὀφείλει, καθὼς περὶ τοῦ λαοῦ οὕτως καὶ περὶ αὑτοῦ, προσφέρειν περὶ ἁμαρτιῶν 1 If the structure of this sentence would confuse your readers, you could rearrange the elements so that they come in a more natural order. The author is emphasizing the comparison between the people and the priest, so use a form that emphasizes those elements. Alternate translation: “he is obligated to offer sacrifices for sins, just as for the people, so also for himself” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 5 3 qlq6 figs-idiom προσφέρειν περὶ ἁμαρτιῶν 1 Here, the phrase **{sacrifices} for sins** refers to a specific category of sacrifice that dealt with people’s **sins**. You can read more about this kind of sacrifice in [Leviticus 16](../../lev/16/01.md). If it would be helpful in your language, you could use a word or phrase that refers clearly to **sacrifices** that are meant to deal with **sins**. Alternate translation: “to offer sin offerings” or “to offer sacrifices to deal with sins” (See: [[rc://en/ta/man/translate/figs-idiom]]) From 16a5ce4069cf600985a8b44b5bedcf22bd202f98 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 21:51:47 +0000 Subject: [PATCH 102/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index fded822016..59da826263 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -509,7 +509,7 @@ HEB 5 2 ny8u figs-gendernotations αὐτὸς 1 is subject to weakness Here, ju HEB 5 2 ihs9 figs-idiom περίκειται ἀσθένειαν 1 weakness Here, the phrase **subject to weakness** indicates that the high priest cannot avoid being “weak” sometimes. This means both that he sins and that he makes mistakes or errors. If it would be helpful in your language, you could use a word or phrase that refers to the sins and mistakes that humans tend to make. Alternate translation: “is often fallible” or “cannot escape making mistakes” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 5 2 f781 figs-abstractnouns περίκειται ἀσθένειαν 1 who have been deceived If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “is weak sometimes” or “sometimes fails” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 5 3 e806 writing-pronouns αὐτὴν 1 Here, the word **this** refers back to “weakness” in [5:2](../05/02.md). If it would be helpful in your language, you could make explicit that **this** refers to weakness. Alternate translation: “this weakness” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -HEB 5 3 q5xi figs-activepassive ὀφείλει 1 he also is required 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. The author uses the passive form here to focus on the priest, who is **obligated** rather than focusing on the person doing the “obligating.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God commands him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +HEB 5 3 q5xi figs-activepassive ὀφείλει 1 he also is required 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. The author uses the passive form here to focus on the priest, who is **obligated**, rather than focusing on the person doing the “obligating.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God commands him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 5 3 sogb figs-infostructure ὀφείλει, καθὼς περὶ τοῦ λαοῦ οὕτως καὶ περὶ αὑτοῦ, προσφέρειν περὶ ἁμαρτιῶν 1 If the structure of this sentence would confuse your readers, you could rearrange the elements so that they come in a more natural order. The author is emphasizing the comparison between the people and the priest, so use a form that emphasizes those elements. Alternate translation: “he is obligated to offer sacrifices for sins, just as for the people, so also for himself” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 5 3 qlq6 figs-idiom προσφέρειν περὶ ἁμαρτιῶν 1 Here, the phrase **{sacrifices} for sins** refers to a specific category of sacrifice that dealt with people’s **sins**. You can read more about this kind of sacrifice in [Leviticus 16](../../lev/16/01.md). If it would be helpful in your language, you could use a word or phrase that refers clearly to **sacrifices** that are meant to deal with **sins**. Alternate translation: “to offer sin offerings” or “to offer sacrifices to deal with sins” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 5 4 n2e1 figs-metonymy λαμβάνει τὴν τιμήν 1 takes this honor Here, the word **honor** refers to the position that gives the person **honor**. This position is that of high priest. If it would be helpful in your language, you could express the idea by referring to the position of high priest, if possible including the idea that this is an “honored” position. Alternate translation: “takes the honor of being a high priest” (See: [[rc://en/ta/man/translate/figs-metonymy]]) From 1d26a232890160c107b035f913670ff0f42cf52a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 21:58:57 +0000 Subject: [PATCH 103/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 59da826263..34255aaa65 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -514,7 +514,7 @@ HEB 5 3 sogb figs-infostructure ὀφείλει, καθὼς περὶ τοῦ HEB 5 3 qlq6 figs-idiom προσφέρειν περὶ ἁμαρτιῶν 1 Here, the phrase **{sacrifices} for sins** refers to a specific category of sacrifice that dealt with people’s **sins**. You can read more about this kind of sacrifice in [Leviticus 16](../../lev/16/01.md). If it would be helpful in your language, you could use a word or phrase that refers clearly to **sacrifices** that are meant to deal with **sins**. Alternate translation: “to offer sin offerings” or “to offer sacrifices to deal with sins” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 5 4 n2e1 figs-metonymy λαμβάνει τὴν τιμήν 1 takes this honor Here, the word **honor** refers to the position that gives the person **honor**. This position is that of high priest. If it would be helpful in your language, you could express the idea by referring to the position of high priest, if possible including the idea that this is an “honored” position. Alternate translation: “takes the honor of being a high priest” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 5 4 rvnj figs-abstractnouns τὴν τιμήν 1 If your language does not use an abstract noun for the idea behind **honorable**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “becoming honorable in this way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 5 4 lswf figs-ellipsis ἀλλὰ 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but he receives this honor only” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +HEB 5 4 lswf figs-ellipsis ἀλλὰ 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but he receives this honor only by” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 5 4 cj9l grammar-connect-logic-result καλούμενος 1 Here, the phrase **being called** introduces something that could: (1) give the real reason why a person becomes a high priest. Alternate translation: “because he is called” (2) give the situation in which a person actually becomes a high priest. Alternate translation: “when he is called” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 5 4 p6hc figs-activepassive ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ, καθώσπερ καὶ Ἀαρών 1 he is called by God, just as Aaron was 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. The author uses the passive form here to focus on those who are **called** rather than focusing on the person doing the “calling.” Alternate translation: “but only those whom God calls, just as he called Aaron” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 5 4 uz3k figs-ellipsis καθώσπερ καὶ Ἀαρών 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as also Aaron was called by God” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) From 75b054fff74f74163c1e145750b1cd652b6dbf78 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 22:11:01 +0000 Subject: [PATCH 104/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 34255aaa65..8dbb2a7e2b 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -522,9 +522,9 @@ HEB 5 4 m937 translate-names Ἀαρών 1 The word **Aaron** is the name of a HEB 5 5 gu9w οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα 1 Alternate translation: “did not make himself great by choosing to be a high priest” HEB 5 5 y2wk writing-quotations ὁ λαλήσας πρὸς αὐτόν 1 Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to **Christ**. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 2:7](../../psa/02/07.md). Since the author introduces the quotation as words that God has said to **Christ**, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “the one who said these words to him declared” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 5 5 c45n figs-quotations ὁ λαλήσας πρὸς αὐτόν, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “the one having spoken to him said that he was his son; today he had fathered him.” (See: [[rc://en/ta/man/translate/figs-quotations]]) -HEB 5 5 pr3f figs-ellipsis ὁ λαλήσας πρὸς αὐτόν 1 the one speaking to him said This clause leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “the one who spoke to him glorified him to become a high priest, saying” or “he was glorified to become a high priest by the one who spoke to him,” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +HEB 5 5 pr3f figs-ellipsis ὁ λαλήσας πρὸς αὐτόν 1 the one speaking to him said This clause leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “the one who spoke to him glorified him to become a high priest, saying” or “he was glorified to become a high priest by the one who spoke to him” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 5 5 i694 Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 You are my Son; today I have become your Father Since the author repeats here the same words that he quoted in [1:5](../01/05.md), you should translate these words in exactly the same way as you did in that verse. -HEB 5 6 bce6 writing-quotations καὶ ἐν ἑτέρῳ λέγει 1 General Information: Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 110:4](../../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. The phrase **in another {place}** shows that the words come from a different part of the Old Testament, here a different Psalm. Alternate translation: “he also declared, as it is recorded in another place in the Scriptures,” (See: [[rc://en/ta/man/translate/writing-quotations]]) +HEB 5 6 bce6 writing-quotations καὶ ἐν ἑτέρῳ λέγει 1 General Information: Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 110:4](../../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. The phrase **in another {place}** shows that the words come from a different part of the Old Testament, here a different psalm. Alternate translation: “he also declared, as it is recorded in another place in the Scriptures,” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 5 6 ds6v writing-pronouns καὶ…λέγει 1 he also says Here, the word **he** refers to God the Father, who speaks these words to his Son. If it would be helpful in your language, you could make to whom **he** refers explicit. Alternate translation: “God also says” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 6 k5uw figs-quotations ἐν ἑτέρῳ…σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ 1 in another place If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “in another place that he is a priest forever, after the order of Melchizedek.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 5 6 pb9k figs-yousingular σὺ 1 Because the quotation is referring to one person (Christ), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) From 959e974b30ad5c80472f15bbd9878911c9b9c5b5 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 22:11:56 +0000 Subject: [PATCH 105/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 8dbb2a7e2b..b330ce6a0d 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -525,7 +525,7 @@ HEB 5 5 c45n figs-quotations ὁ λαλήσας πρὸς αὐτόν, Υἱός HEB 5 5 pr3f figs-ellipsis ὁ λαλήσας πρὸς αὐτόν 1 the one speaking to him said This clause leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “the one who spoke to him glorified him to become a high priest, saying” or “he was glorified to become a high priest by the one who spoke to him” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 5 5 i694 Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 You are my Son; today I have become your Father Since the author repeats here the same words that he quoted in [1:5](../01/05.md), you should translate these words in exactly the same way as you did in that verse. HEB 5 6 bce6 writing-quotations καὶ ἐν ἑτέρῳ λέγει 1 General Information: Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 110:4](../../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. The phrase **in another {place}** shows that the words come from a different part of the Old Testament, here a different psalm. Alternate translation: “he also declared, as it is recorded in another place in the Scriptures,” (See: [[rc://en/ta/man/translate/writing-quotations]]) -HEB 5 6 ds6v writing-pronouns καὶ…λέγει 1 he also says Here, the word **he** refers to God the Father, who speaks these words to his Son. If it would be helpful in your language, you could make to whom **he** refers explicit. Alternate translation: “God also says” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 5 6 ds6v writing-pronouns καὶ…λέγει 1 he also says Here, the word **he** refers to God the Father, who speaks these words to his Son. If it would be helpful in your language, you could make explicit that **he** refers to God. Alternate translation: “God also says” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 6 k5uw figs-quotations ἐν ἑτέρῳ…σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ 1 in another place If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “in another place that he is a priest forever, after the order of Melchizedek.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 5 6 pb9k figs-yousingular σὺ 1 Because the quotation is referring to one person (Christ), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 5 6 ede5 translate-unknown κατὰ τὴν τάξιν Μελχισέδεκ 1 after the manner of Melchizedek Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and perform the same duties that that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest” or “with a priesthood just like Melchizedek’s priesthood” (See: [[rc://en/ta/man/translate/translate-unknown]]) From ee73c86dd4f7b69d619ae8b341ee5fc2b8a53f15 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 22:13:02 +0000 Subject: [PATCH 106/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index b330ce6a0d..4993ceffe0 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -528,7 +528,7 @@ HEB 5 6 bce6 writing-quotations καὶ ἐν ἑτέρῳ λέγει 1 General HEB 5 6 ds6v writing-pronouns καὶ…λέγει 1 he also says Here, the word **he** refers to God the Father, who speaks these words to his Son. If it would be helpful in your language, you could make explicit that **he** refers to God. Alternate translation: “God also says” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 6 k5uw figs-quotations ἐν ἑτέρῳ…σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ 1 in another place If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “in another place that he is a priest forever, after the order of Melchizedek.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 5 6 pb9k figs-yousingular σὺ 1 Because the quotation is referring to one person (Christ), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) -HEB 5 6 ede5 translate-unknown κατὰ τὴν τάξιν Μελχισέδεκ 1 after the manner of Melchizedek Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and perform the same duties that that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest” or “with a priesthood just like Melchizedek’s priesthood” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 5 6 ede5 translate-unknown κατὰ τὴν τάξιν Μελχισέδεκ 1 after the manner of Melchizedek Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and performs the same duties which that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest” or “with a priesthood just like Melchizedek’s priesthood” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 6 a4sl translate-names Μελχισέδεκ 1 The word **Melchizedek** is the name of a man. He is mentioned in the Scriptures only in Hebrews and in [Genesis 14:18–20](../../GEN/14/18.md). The author will give many more details about **Melchizedek** in chapter 7, so leave any explanation for that chapter. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 5 7 alje writing-pronouns ὃς 1 Here, the word **He** refers back to Christ. If it would be helpful in your language, you could make to whom **He** refers explicit. Alternate translation: “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 7 mv2c figs-metonymy ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ 1 During the days of his flesh Here, the words **the days** refer to an undefined period of time, and the word **flesh** refers to Jesus’ earthly life. The phrase as a whole refers to the time during which Jesus had a human body that could die, in contrast to how he now has a human body that is glorious and can never die. Alternate translation: “when he lived on earth” or “during the time when he was mortal” (See: [[rc://en/ta/man/translate/figs-metonymy]]) From 0121f738c2e8908f9c832a71cd6acfe0ce954acf Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 22:13:55 +0000 Subject: [PATCH 107/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 4993ceffe0..5cc35d3fd3 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -530,7 +530,7 @@ HEB 5 6 k5uw figs-quotations ἐν ἑτέρῳ…σὺ ἱερεὺς εἰς HEB 5 6 pb9k figs-yousingular σὺ 1 Because the quotation is referring to one person (Christ), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 5 6 ede5 translate-unknown κατὰ τὴν τάξιν Μελχισέδεκ 1 after the manner of Melchizedek Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and performs the same duties which that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest” or “with a priesthood just like Melchizedek’s priesthood” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 6 a4sl translate-names Μελχισέδεκ 1 The word **Melchizedek** is the name of a man. He is mentioned in the Scriptures only in Hebrews and in [Genesis 14:18–20](../../GEN/14/18.md). The author will give many more details about **Melchizedek** in chapter 7, so leave any explanation for that chapter. (See: [[rc://en/ta/man/translate/translate-names]]) -HEB 5 7 alje writing-pronouns ὃς 1 Here, the word **He** refers back to Christ. If it would be helpful in your language, you could make to whom **He** refers explicit. Alternate translation: “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 5 7 alje writing-pronouns ὃς 1 Here, the word **He** refers back to Christ. If it would be helpful in your language, you could make explicit that **He** refers to Christ. Alternate translation: “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 7 mv2c figs-metonymy ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ 1 During the days of his flesh Here, the words **the days** refer to an undefined period of time, and the word **flesh** refers to Jesus’ earthly life. The phrase as a whole refers to the time during which Jesus had a human body that could die, in contrast to how he now has a human body that is glorious and can never die. Alternate translation: “when he lived on earth” or “during the time when he was mortal” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 5 7 iel9 figs-doublet δεήσεις τε καὶ ἱκετηρίας 1 prayers and requests These two terms mean basically the same thing and are used together to emphasize the how much Jesus prayed to God. If your language does not use repetition to do this or if you do not have two words for these prayers, you could use one phrase and provide emphasis in another way. Alternate translation: “many prayers” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 5 7 n9sg figs-abstractnouns δεήσεις τε καὶ ἱκετηρίας 1 If your language does not use abstract nouns for the ideas behind **prayers** and **requests**, you could express the ideas by using verbs such as “pray” and “request.” Alternate translation: “what he both prayed and requested” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 91f12ce908454834a6f361f1e21553e30c5e7f97 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 22:15:15 +0000 Subject: [PATCH 108/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 5cc35d3fd3..d93371805c 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -532,7 +532,7 @@ HEB 5 6 ede5 translate-unknown κατὰ τὴν τάξιν Μελχισέδεκ HEB 5 6 a4sl translate-names Μελχισέδεκ 1 The word **Melchizedek** is the name of a man. He is mentioned in the Scriptures only in Hebrews and in [Genesis 14:18–20](../../GEN/14/18.md). The author will give many more details about **Melchizedek** in chapter 7, so leave any explanation for that chapter. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 5 7 alje writing-pronouns ὃς 1 Here, the word **He** refers back to Christ. If it would be helpful in your language, you could make explicit that **He** refers to Christ. Alternate translation: “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 7 mv2c figs-metonymy ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ 1 During the days of his flesh Here, the words **the days** refer to an undefined period of time, and the word **flesh** refers to Jesus’ earthly life. The phrase as a whole refers to the time during which Jesus had a human body that could die, in contrast to how he now has a human body that is glorious and can never die. Alternate translation: “when he lived on earth” or “during the time when he was mortal” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -HEB 5 7 iel9 figs-doublet δεήσεις τε καὶ ἱκετηρίας 1 prayers and requests These two terms mean basically the same thing and are used together to emphasize the how much Jesus prayed to God. If your language does not use repetition to do this or if you do not have two words for these prayers, you could use one phrase and provide emphasis in another way. Alternate translation: “many prayers” (See: [[rc://en/ta/man/translate/figs-doublet]]) +HEB 5 7 iel9 figs-doublet δεήσεις τε καὶ ἱκετηρίας 1 prayers and requests These two terms mean basically the same thing and are used together to emphasize how much Jesus prayed to God. If your language does not use repetition to do this or if you do not have two words for these prayers, you could use one phrase and provide emphasis in another way. Alternate translation: “many prayers” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 5 7 n9sg figs-abstractnouns δεήσεις τε καὶ ἱκετηρίας 1 If your language does not use abstract nouns for the ideas behind **prayers** and **requests**, you could express the ideas by using verbs such as “pray” and “request.” Alternate translation: “what he both prayed and requested” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 5 7 bkfz translate-unknown μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων 1 Here, the phrase **loud cries** refers to speech at a high volume. Usually, **loud cries** are used when a person feels very strongly about something. The word **tears** refers to how a person weeps when they feel strong emotions, particularly sad ones. If it would be helpful in your language, you could use words that show that Jesus felt very strongly about the **prayers and requests**, including experiencing sadness and concern. Alternate translation: “as he wept and shouted” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 7 ga35 writing-pronouns τὸν δυνάμενον 1 Here, the phrase **the one** refers to God the Father, to whom Jesus prayed. If it would be helpful in your language, you could make to whom **the one** refers explicit. Alternate translation: “God, who is able” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 411af53d4238a9e8eaf7b6a3bbac5f7c753ce837 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 22:17:14 +0000 Subject: [PATCH 109/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index d93371805c..25488595be 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -535,7 +535,7 @@ HEB 5 7 mv2c figs-metonymy ἐν ταῖς ἡμέραις τῆς σαρκὸς HEB 5 7 iel9 figs-doublet δεήσεις τε καὶ ἱκετηρίας 1 prayers and requests These two terms mean basically the same thing and are used together to emphasize how much Jesus prayed to God. If your language does not use repetition to do this or if you do not have two words for these prayers, you could use one phrase and provide emphasis in another way. Alternate translation: “many prayers” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 5 7 n9sg figs-abstractnouns δεήσεις τε καὶ ἱκετηρίας 1 If your language does not use abstract nouns for the ideas behind **prayers** and **requests**, you could express the ideas by using verbs such as “pray” and “request.” Alternate translation: “what he both prayed and requested” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 5 7 bkfz translate-unknown μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων 1 Here, the phrase **loud cries** refers to speech at a high volume. Usually, **loud cries** are used when a person feels very strongly about something. The word **tears** refers to how a person weeps when they feel strong emotions, particularly sad ones. If it would be helpful in your language, you could use words that show that Jesus felt very strongly about the **prayers and requests**, including experiencing sadness and concern. Alternate translation: “as he wept and shouted” (See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 5 7 ga35 writing-pronouns τὸν δυνάμενον 1 Here, the phrase **the one** refers to God the Father, to whom Jesus prayed. If it would be helpful in your language, you could make to whom **the one** refers explicit. Alternate translation: “God, who is able” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 5 7 ga35 writing-pronouns τὸν δυνάμενον 1 Here, the phrase **the one** refers to God the Father, to whom Jesus prayed. If it would be helpful in your language, you could make explicit that **the one** refers to God. Alternate translation: “God, who is able” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 7 p6zm figs-explicit σῴζειν αὐτὸν ἐκ θανάτου 1 the one able to save him from death The phrase **save him from death** could mean that: (1) God could make Jesus alive again after he died. In support of this view is the fact that Jesus **was heard**, which implies that God did what Jesus asked. Of course, Jesus did indeed die, so this phrase must refer to his resurrection. Alternate translation: “to save him after he died” (2) God could prevent Jesus from dying. In support of this view is the fact that God could indeed have kept Jesus from dying. Alternate translation: “to keep him from dying” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 5 7 j6mo figs-abstractnouns ἐκ θανάτου 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “from dying” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 5 7 e75a figs-activepassive εἰσακουσθεὶς 1 he was heard 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. The author uses the passive form here to focus on the one who **was heard** rather than focusing on the person doing the “hearing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God heard him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From 6c6479477fbe8bf79d4175d8366d94ab2cfae97e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 22:22:37 +0000 Subject: [PATCH 110/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 25488595be..35bc91ca15 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -542,11 +542,11 @@ HEB 5 7 e75a figs-activepassive εἰσακουσθεὶς 1 he was heard If you HEB 5 7 s2fg figs-explicit εἰσακουσθεὶς 1 Here, the phrase **was heard** could mean that: (1) God both **heard** Jesus and did what he asked. Alternate translation: “he was heard and answered” (2) God only **heard** or listened to what Jesus asked. Alternate translation: “he was listened to” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 5 7 iku4 translate-unknown ἀπὸ τῆς εὐλαβείας 1 Here, the phrase **godly life** refers to attitude and actions that honor and respect God. If it would be helpful in your language, you could use a phrase that makes the meaning clearer. Alternate translation: “because he respected God” or “because he acted in a way that pleased God” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 8 mk8z guidelines-sonofgodprinciples υἱός 1 a son Here, the word **son** is an important title for Jesus, the Son of God. Alternate translation: “the Son of God” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) -HEB 5 8 dqsn figs-explicit ἔμαθεν…τὴν ὑπακοήν 1 Here, the clause **he learned obedience** means that the Son gained new knowledge and experience and about **obedience**. It does not mean that the Son had never “obeyed” before or had to become better at obeying God. The Son has always “obeyed,” but this verse shows that he **learned** new things about **obedience** when he **suffered**. If it would be helpful in your language, you could use a clause that makes the meaning clear. Alternate translation: “he learned what it takes to be obedient” or “he learned more about obedience” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 5 8 dqsn figs-explicit ἔμαθεν…τὴν ὑπακοήν 1 Here, the clause **he learned obedience** means that the Son gained new knowledge and experience about **obedience**. It does not mean that the Son had never “obeyed” before or had to become better at obeying God. The Son has always “obeyed,” but this verse shows that he **learned** new things about **obedience** when he **suffered**. If it would be helpful in your language, you could use a clause that makes the meaning clear. Alternate translation: “he learned what it takes to be obedient” or “he learned more about obedience” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 5 8 xm1n figs-abstractnouns τὴν ὑπακοήν 1 If your language does not use an abstract noun for the idea behind **obedience**, you could express the idea by using an adjective such as “obedient” or a verb such as “obey.” Alternate translation: “to be obedient” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 5 8 usns figs-extrainfo ἀφ’ ὧν ἔπαθεν 1 Here the author does not clarify exactly what **{the things} which he suffered** are. These things probably include everything that Jesus **suffered** during his life, up to and including his death. If possible, use a general phrase that could refer to all the “suffering” that Jesus experienced. Alternate translation: “from all the suffering that he experienced” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) +HEB 5 8 usns figs-extrainfo ἀφ’ ὧν ἔπαθεν 1 Here the author does not clarify exactly what **{the things} which he suffered** are. These things probably include everything that Jesus **suffered** during his life up to and including his death. If possible, use a general phrase that could refer to all the “suffering” that Jesus experienced. Alternate translation: “from all the suffering that he experienced” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 5 9 iv42 grammar-connect-time-sequential τελειωθεὶς 1 Here, the phrase **having been made perfect** introduces something that happens before the phrase **he became**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “after having been made perfect” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) -HEB 5 9 n5qt translate-unknown τελειωθεὶς 1 made perfect Here, the word **perfect** identifies someone who has the qualifications or ability needed to fulfill a task. The phrase does not mean that Jesus sinned at one point and now does not. If it would be helpful in your language, you could use a word or phrase that identifies a person who is “fit” or “ready” for a position or task. Alternate translation: “having been made ready” or “having been qualified” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 5 9 n5qt translate-unknown τελειωθεὶς 1 made perfect Here, the word **perfect** identifies someone who has the all the qualifications or ability needed to fulfill a task. The phrase does not mean that Jesus sinned at one point and now does not. If it would be helpful in your language, you could use a word or phrase that identifies a person who is “fit” or “ready” for a position or task. Alternate translation: “having been made ready” or “having been qualified” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 9 i29c figs-activepassive τελειωθεὶς 1 He was made perfect 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. The author uses the passive form here to focus on the person who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 5 9 z2bv figs-infostructure ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου 1 Connecting Statement: If the order of information here would confuse your readers, you could rearrange the sentence so that it is in a more natural order. Alternate translation: “he became the source of eternal salvation for all those who obey him” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 5 9 p9ug figs-abstractnouns αἴτιος σωτηρίας αἰωνίου 1 became, for everyone who obeys him, the cause of eternal salvation If your language does not use abstract nouns for the ideas behind **source** and **salvation**, you could express the ideas by using verbs such as “provide” and “save.” Alternate translation: “the one who provides eternal rescuing” or “the one who causes them to be saved forever” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From b4d4fb78edc4902bd2f2bbfacd71024448cdb45a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 22:41:27 +0000 Subject: [PATCH 111/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 35bc91ca15..7d82e90186 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -546,7 +546,7 @@ HEB 5 8 dqsn figs-explicit ἔμαθεν…τὴν ὑπακοήν 1 Here, the HEB 5 8 xm1n figs-abstractnouns τὴν ὑπακοήν 1 If your language does not use an abstract noun for the idea behind **obedience**, you could express the idea by using an adjective such as “obedient” or a verb such as “obey.” Alternate translation: “to be obedient” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 5 8 usns figs-extrainfo ἀφ’ ὧν ἔπαθεν 1 Here the author does not clarify exactly what **{the things} which he suffered** are. These things probably include everything that Jesus **suffered** during his life up to and including his death. If possible, use a general phrase that could refer to all the “suffering” that Jesus experienced. Alternate translation: “from all the suffering that he experienced” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 5 9 iv42 grammar-connect-time-sequential τελειωθεὶς 1 Here, the phrase **having been made perfect** introduces something that happens before the phrase **he became**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “after having been made perfect” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) -HEB 5 9 n5qt translate-unknown τελειωθεὶς 1 made perfect Here, the word **perfect** identifies someone who has the all the qualifications or ability needed to fulfill a task. The phrase does not mean that Jesus sinned at one point and now does not. If it would be helpful in your language, you could use a word or phrase that identifies a person who is “fit” or “ready” for a position or task. Alternate translation: “having been made ready” or “having been qualified” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 5 9 n5qt translate-unknown τελειωθεὶς 1 made perfect Here, the word **perfect** identifies someone who has all the qualifications or ability needed to fulfill a task. The phrase does not mean that Jesus sinned at one point and now does not. If it would be helpful in your language, you could use a word or phrase that identifies a person who is “fit” or “ready” for a position or task. Alternate translation: “having been made ready” or “having been qualified” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 9 i29c figs-activepassive τελειωθεὶς 1 He was made perfect 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. The author uses the passive form here to focus on the person who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 5 9 z2bv figs-infostructure ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου 1 Connecting Statement: If the order of information here would confuse your readers, you could rearrange the sentence so that it is in a more natural order. Alternate translation: “he became the source of eternal salvation for all those who obey him” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 5 9 p9ug figs-abstractnouns αἴτιος σωτηρίας αἰωνίου 1 became, for everyone who obeys him, the cause of eternal salvation If your language does not use abstract nouns for the ideas behind **source** and **salvation**, you could express the ideas by using verbs such as “provide” and “save.” Alternate translation: “the one who provides eternal rescuing” or “the one who causes them to be saved forever” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -567,7 +567,7 @@ HEB 5 12 oii0 translate-unknown τῶν λογίων τοῦ Θεοῦ 1 Here, HEB 5 12 wy2h figs-abstractnouns χρείαν ἔχοντες γάλακτος 1 You need milk If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “those needing milk” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 5 12 yk1q figs-exmetaphor γάλακτος, οὐ στερεᾶς τροφῆς 1 milk, not solid food Here the author begins speaking about **milk** and **solid food**, words he uses again in the next two verses (see [5:13–14](../05/13.md)). The word **milk** refers to the simple, basic teaching about God (the **elementary principles**). The phrase **solid food** refers to more complex teaching about God that mature Christians learn. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Make sure you use words and phrases that you can use in the next two verses. Alternate translation: “to crawl, not to run” or “of simple things, not of complex things” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) HEB 5 13 nwvi grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces further development of the metaphor about milk and solid food (see [5:12](../05/12.md)). If it would be helpful in your language, you could use a word or phrase that introduces development, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -HEB 5 13 nhx3 figs-exmetaphor ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν 1 takes milk Here the author further explains the metaphor about **milk** that he introduced in the previous verse (see [5:12](../05/12.md)). He identifies the one **who partakes of milk** as a person who is **inexperienced** and thus **an infant**. The point is that the people who fit this description are those who only know very little about God and are unable or unwilling to learn more, just like an **infant** is unable to have anything besides **milk**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Make sure that your translation fits with how you translated the previous verse. Alternate translation: “who crawls is inexperienced with the message of righteousness, because he is like an infant” or “who knows only simple things is inexperienced with the message of righteousness, because he is a person who knows very little” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +HEB 5 13 nhx3 figs-exmetaphor ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν 1 takes milk Here the author further explains the metaphor about **milk** that he introduced in the previous verse (see [5:12](../05/12.md)). He identifies the one **who partakes of milk** as a person who is **inexperienced** and thus **an infant**. The point is that the people who fit this description are those who only know very little about God and are unable or unwilling to learn more, just like an **infant** is unable to feed on anything besides **milk**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Make sure that your translation fits with how you translated the previous verse. Alternate translation: “who crawls is inexperienced with the message of righteousness, because he is like an infant” or “who knows only simple things is inexperienced with the message of righteousness, because he is a person who knows very little” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) HEB 5 13 z2dz translate-unknown ἄπειρος 1 Here, the word **inexperienced** refers to someone who is not good at doing something or does not know very much about something. If it would be helpful in your language, you could use a word or phrase that makes that meaning clear. Alternate translation: “is ignorant about” or “does not know much about” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 13 tdur figs-possession λόγου δικαιοσύνης 1 Here the author uses the possessive form to describe a **message** that is about **righteousness**. In other words, the person he is describing is **inexperienced** about what counts as **righteousness**, and by implication, what counts as “wickedness.” If it would be helpful in your language, you could use a form that expresses the idea more clearly. Alternate translation: “matters of righteousness” or “what counts as righteousness” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 5 13 kund figs-abstractnouns λόγου δικαιοσύνης 1 If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous” or “right.” Alternate translation: “the} message about what is righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From e747abc524edcbcfab626b43bdf91f8331311643 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 13 Nov 2022 22:45:09 +0000 Subject: [PATCH 112/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 7d82e90186..58e1ac9da4 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -575,7 +575,7 @@ HEB 5 13 vl7k figs-gendernotations ἐστιν 1 because he is still a little ch HEB 5 14 k2j1 figs-exmetaphor τελείων…ἐστιν ἡ στερεὰ τροφή 1 Here the author further explains the metaphor about **solid food** that he introduced in [5:12](../05/12.md). He identifies the one who eats **solid food** as a person who is **mature**. The point is that the people who fit this description are those who know much about God and about **good** and **evil**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Make sure that your translation fits with how you translated the previous two verses. Alternate translation: “those who run are mature ones” or “complex things are for the mature ones” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) HEB 5 14 e3yh figs-idiom διὰ τὴν ἕξιν 1 who because of their maturity have their understanding trained for distinguishing good from evil Here, the phrase **through habit** refers to how a person develops skills or abilities by repeating the same thing over and over again. If it would be helpful in your language, you could use a word or phrase that refers to learning by repetition. Alternate translation: “by means of repetition” or “through consistent practice” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 5 14 hhzb figs-metaphor γεγυμνασμένα 1 Here, the word **trained** is often used for how athletes practice so that their bodies become stronger and better at their sport. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “educated” or “developed” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 5 14 mq0p translate-unknown τὰ αἰσθητήρια 1 Here, the word **senses** identifies all the ways in which people receive information about the world around them, including tasting, touching, and hearing. The author’s point here is that people can learn to tell between what is **good** and what is **evil** by using these **senses**. If it would be helpful in your language, you could use a word or phrase that refers to the part or parts of the person that experience the world around him or her. Alternate translation: “their faculties” or “themselves” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 5 14 mq0p translate-unknown τὰ αἰσθητήρια 1 Here, the word **senses** identifies all the ways in which people receive information about the world around them, including tasting, touching, and hearing. The author’s point here is that people can learn to tell between what is **good** and what is **evil** by using these **senses**. If it would be helpful in your language, you could use a word or phrase that refers to the part or parts of the person that experience the world around him or her. Alternate translation: “their faculties” or “themselves” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 intro nz5i 0 # Hebrews 6 General Notes

## Structure and Formatting

5. The Son as high priest (5:1–10:18)
* Exhortation: Make sure to persevere! (5:11–6:12)
* Exhortation: God’s promise is certain (6:13–20)

## Special Concepts in this Chapter

### The promise to Abraham ([6:13–15](../06/13.md))

In [6:13–14](../06/13.md), the author speaks about God’s promise to Abraham. He quotes directly from [Genesis 22:17](../gen/22/17.md), but he also has in mind other times when God made similar promises to Abraham: [Genesis 12:1–3](../gen/12/01.md); [15:1–21](../gen/15/01.md); [17:1–8](../gen/17/01.md). The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote.

### “Swearing” and the “oath”

In [6:13–18](../06/13.md), the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://en/tw/dict/bible/other/oath]])

### The heavenly sanctuary

In [6:19–20](../06/19.md), the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have solid wall or a cloth “curtain” that marked off the most sacred part of the sanctuary from the rest of the structure. This part of the sanctuary is most sacred because it is where God is most strongly present. Use words that would clearly refer to the most sacred part of a sanctuary. Since the author describes the heavenly sanctuary in words that come from how the tabernacle is described in the Old Testament, you should preserve as much of the details as possible (such as a “curtain” instead of a wall). (See: [[rc://en/tw/dict/bible/other/curtain]] and [[rc://en/tw/dict/bible/kt/tabernacle]])

## Important Figures of Speech in this Chapter

### The farming metaphor in [6:7–8](../06/07.md)

In these verses, the author uses land that people use to grow food as an analogy for how people respond to God’s gifts and his message about salvation. In [6:7](../06/07.md), the author describes farmland that grows helpful crops when rain falls on it. This good farmland is like people who hear the good news, believe it, and then obey God. In [6:8](../06/08.md), the author describes farmland that grows plants that are not useful and that can hurt people. A farmer will set these plants on fire to destroy them. This bad farmland is like people who hear the good news and receive gifts from God but fail to firmly believe the good news and obey God. God will punish them, much like the farmer burns the bad plants. If your readers would misunderstand this analogy, you could make the comparison more explicit in the text.

### Hope as an anchor

In [6:19](../06/19.md), the author states that “hope” has the qualities of an “anchor.” An anchor is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and the anchor is dropped over the edge so that its weight keeps the boat from moving around or drifting away. The author’s point is that hope functions like an anchor for believers: it keeps them focused on Jesus and what God has promised, and they do not “drift away” from what they believe (see the warning in [2:1](../02/01.md)). If your readers would not know what an “anchor” is, you could compare hope to some other thing in your culture that holds things in place.

## Other Possible Translation Difficulties in this Chapter

### The “foundational” teachings in [6:1–2](../06/01.md)

In these verses, the author lists six things that are “foundational” or “elementary” teachings. These are not the only “foundational” teachings, but the author uses them as examples. The structure of the list can be understood in several ways:

(1)
* the foundation
* of repentance from dead works and
* of faith in God,
* teaching
* about baptisms and
* laying on of hands and
* resurrection of the dead and
* eternal judgment.

(2)
* the foundation
* of repentance from dead works and
* of faith in God,
* {of} teaching
* about baptisms and
* laying on of hands and
* resurrection of the dead and
* eternal judgment.

(3)
* the foundation
* of repentance from dead works and
* of faith in God,
* {of} teaching about baptisms and
* {of} laying on of hands and
* {of} resurrection of the dead and
* {of} eternal judgment.

See the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.

### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?

In [6:4–5](../06/04.md), the author gives a list of things that a person can experience but then still “fall away” ([6:6](../06/06.md)). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing, or if it describes people came close to believing in Jesus but then did not truly believe. Since the author focuses on how these people have experienced good things from God but then still reject Jesus, he does not clearly express whether these people are truly believers are not. If possible, focus your translation on what the people experience rather than on whether they have truly believed. HEB 6 1 f1nk grammar-connect-logic-result διὸ 1 Connecting Statement: Here, the phrase **So then** introduces what the author wants his audience to do in response to the warning he gave in [5:11–14](../05/11.md). If it would be helpful in your language, you could use a word or phrase that introduces an application or inference. Alternate translation: “Because of that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 6 1 i4xr figs-metaphor ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα 1 let us leave the beginning of the message of Christ and move forward to maturity Here the author speaks as if the **beginning of the message of Christ** were the starting point for a journey and as if **maturity** were the destination. He speaks in this way to encourage his audience to focus more time and energy on the destination (**maturity**) than on where they started out (**the beginning of the message**). He does not want them to replace **the beginning of the message** with what is related to **maturity**. Rather, he is exhorting them about what to focus their time and energy on. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “putting to the side the beginning of the message of Christ, let us take up maturity” or “focusing less on the beginning of the message of Christ, let us focus more on maturity” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From c674ec280c1df1261b55cfefa598263c166cc923 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Mon, 14 Nov 2022 02:07:03 +0000 Subject: [PATCH 113/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 10 +++++----- 1 file changed, 5 insertions(+), 5 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 58e1ac9da4..c69ef72194 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -575,12 +575,12 @@ HEB 5 13 vl7k figs-gendernotations ἐστιν 1 because he is still a little ch HEB 5 14 k2j1 figs-exmetaphor τελείων…ἐστιν ἡ στερεὰ τροφή 1 Here the author further explains the metaphor about **solid food** that he introduced in [5:12](../05/12.md). He identifies the one who eats **solid food** as a person who is **mature**. The point is that the people who fit this description are those who know much about God and about **good** and **evil**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Make sure that your translation fits with how you translated the previous two verses. Alternate translation: “those who run are mature ones” or “complex things are for the mature ones” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) HEB 5 14 e3yh figs-idiom διὰ τὴν ἕξιν 1 who because of their maturity have their understanding trained for distinguishing good from evil Here, the phrase **through habit** refers to how a person develops skills or abilities by repeating the same thing over and over again. If it would be helpful in your language, you could use a word or phrase that refers to learning by repetition. Alternate translation: “by means of repetition” or “through consistent practice” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 5 14 hhzb figs-metaphor γεγυμνασμένα 1 Here, the word **trained** is often used for how athletes practice so that their bodies become stronger and better at their sport. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “educated” or “developed” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 5 14 mq0p translate-unknown τὰ αἰσθητήρια 1 Here, the word **senses** identifies all the ways in which people receive information about the world around them, including tasting, touching, and hearing. The author’s point here is that people can learn to tell between what is **good** and what is **evil** by using these **senses**. If it would be helpful in your language, you could use a word or phrase that refers to the part or parts of the person that experience the world around him or her. Alternate translation: “their faculties” or “themselves” (See: [[rc://en/ta/man/translate/translate-unknown]]) -HEB 6 intro nz5i 0 # Hebrews 6 General Notes

## Structure and Formatting

5. The Son as high priest (5:1–10:18)
* Exhortation: Make sure to persevere! (5:11–6:12)
* Exhortation: God’s promise is certain (6:13–20)

## Special Concepts in this Chapter

### The promise to Abraham ([6:13–15](../06/13.md))

In [6:13–14](../06/13.md), the author speaks about God’s promise to Abraham. He quotes directly from [Genesis 22:17](../gen/22/17.md), but he also has in mind other times when God made similar promises to Abraham: [Genesis 12:1–3](../gen/12/01.md); [15:1–21](../gen/15/01.md); [17:1–8](../gen/17/01.md). The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote.

### “Swearing” and the “oath”

In [6:13–18](../06/13.md), the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://en/tw/dict/bible/other/oath]])

### The heavenly sanctuary

In [6:19–20](../06/19.md), the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have solid wall or a cloth “curtain” that marked off the most sacred part of the sanctuary from the rest of the structure. This part of the sanctuary is most sacred because it is where God is most strongly present. Use words that would clearly refer to the most sacred part of a sanctuary. Since the author describes the heavenly sanctuary in words that come from how the tabernacle is described in the Old Testament, you should preserve as much of the details as possible (such as a “curtain” instead of a wall). (See: [[rc://en/tw/dict/bible/other/curtain]] and [[rc://en/tw/dict/bible/kt/tabernacle]])

## Important Figures of Speech in this Chapter

### The farming metaphor in [6:7–8](../06/07.md)

In these verses, the author uses land that people use to grow food as an analogy for how people respond to God’s gifts and his message about salvation. In [6:7](../06/07.md), the author describes farmland that grows helpful crops when rain falls on it. This good farmland is like people who hear the good news, believe it, and then obey God. In [6:8](../06/08.md), the author describes farmland that grows plants that are not useful and that can hurt people. A farmer will set these plants on fire to destroy them. This bad farmland is like people who hear the good news and receive gifts from God but fail to firmly believe the good news and obey God. God will punish them, much like the farmer burns the bad plants. If your readers would misunderstand this analogy, you could make the comparison more explicit in the text.

### Hope as an anchor

In [6:19](../06/19.md), the author states that “hope” has the qualities of an “anchor.” An anchor is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and the anchor is dropped over the edge so that its weight keeps the boat from moving around or drifting away. The author’s point is that hope functions like an anchor for believers: it keeps them focused on Jesus and what God has promised, and they do not “drift away” from what they believe (see the warning in [2:1](../02/01.md)). If your readers would not know what an “anchor” is, you could compare hope to some other thing in your culture that holds things in place.

## Other Possible Translation Difficulties in this Chapter

### The “foundational” teachings in [6:1–2](../06/01.md)

In these verses, the author lists six things that are “foundational” or “elementary” teachings. These are not the only “foundational” teachings, but the author uses them as examples. The structure of the list can be understood in several ways:

(1)
* the foundation
* of repentance from dead works and
* of faith in God,
* teaching
* about baptisms and
* laying on of hands and
* resurrection of the dead and
* eternal judgment.

(2)
* the foundation
* of repentance from dead works and
* of faith in God,
* {of} teaching
* about baptisms and
* laying on of hands and
* resurrection of the dead and
* eternal judgment.

(3)
* the foundation
* of repentance from dead works and
* of faith in God,
* {of} teaching about baptisms and
* {of} laying on of hands and
* {of} resurrection of the dead and
* {of} eternal judgment.

See the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.

### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?

In [6:4–5](../06/04.md), the author gives a list of things that a person can experience but then still “fall away” ([6:6](../06/06.md)). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing, or if it describes people came close to believing in Jesus but then did not truly believe. Since the author focuses on how these people have experienced good things from God but then still reject Jesus, he does not clearly express whether these people are truly believers are not. If possible, focus your translation on what the people experience rather than on whether they have truly believed. +HEB 5 14 mq0p translate-unknown τὰ αἰσθητήρια 1 Here, the word **senses** identifies all the ways in which people receive information about the world around them, including tasting, touching, and hearing. The author’s point here is that people can learn to tell between what is **good** and what is **evil** by using these **senses**. If it would be helpful in your language, you could use a word or phrase that refers to the part or parts of the person that experience the world around him or her. Alternate translation: “their faculties” or “themselves” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 6 intro nz5i 0 # Hebrews 6 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Exhortation: Make sure to persevere! (5:11–6:12)\n * Exhortation: God’s promise is certain (6:13–20)\n\n## Special Concepts in this Chapter\n\n### The promise to Abraham ([6:13–15](../06/13.md))\n\nIn [6:13–14](../06/13.md), the author speaks about God’s promise to Abraham. He quotes directly from [Genesis 22:17](../gen/22/17.md), but he also has in mind other times when God made similar promises to Abraham: [Genesis 12:1–3](../gen/12/01.md); [15:1–21](../gen/15/01.md); [17:1–8](../gen/17/01.md). The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote.\n\n### “Swearing” and the “oath”\n\nIn [6:13–18](../06/13.md), the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://en/tw/dict/bible/other/oath]])\n\n### The heavenly sanctuary\n\nIn [6:19–20](../06/19.md), the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have a solid wall or a cloth “curtain” that marked off the most sacred part of the sanctuary from the rest of the structure. This part of the sanctuary is most sacred because it is where God is most strongly present. Use words that would clearly refer to the most sacred part of a sanctuary. Since the author describes the heavenly sanctuary in words that come from how the tabernacle is described in the Old Testament, you should preserve as much of the details as possible (such as a “curtain” instead of a wall). (See: [[rc://en/tw/dict/bible/other/curtain]] and [[rc://en/tw/dict/bible/kt/tabernacle]])\n\n## Important Figures of Speech in this Chapter\n\n### The farming metaphor in [6:7–8](../06/07.md)\n\nIn these verses, the author uses land that people use to grow food as an analogy for how people respond to God’s gifts and his message about salvation. In [6:7](../06/07.md), the author describes farmland that grows helpful crops when rain falls on it. This good farmland is like people who hear the good news, believe it, and then obey God. In [6:8](../06/08.md), the author describes farmland that grows plants that are not useful and that can hurt people. A farmer will set these plants on fire to destroy them. This bad farmland is like people who hear the good news and receive gifts from God but fail to firmly believe the good news and obey God. God will punish them, much like the farmer burns the bad plants. If your readers would misunderstand this analogy, you could make the comparison more explicit in the text.\n\n### Hope as an anchor\n\nIn [6:19](../06/19.md), the author states that “hope” has the qualities of an “anchor.” An anchor is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and the anchor is dropped over the edge so that its weight keeps the boat from moving around or drifting away. The author’s point is that hope functions like an anchor for believers: it keeps them focused on Jesus and what God has promised, and they do not “drift away” from what they believe (see the warning in [2:1](../02/01.md)). If your readers would not know what an “anchor” is, you could compare hope to some other thing in your culture that holds things in place.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “foundational” teachings in [6:1–2](../06/01.md)\n\nIn these verses, the author lists six things that are “foundational” or “elementary” teachings. These are not the only “foundational” teachings, but the author uses them as examples. The structure of the list can be understood in several ways:\n\n(1)\n* the foundation\n * of repentance from dead works and\n * of faith in God,\n* teaching\n * about baptisms and\n * laying on of hands and\n * resurrection of the dead and\n * eternal judgment.\n\n(2)\n* the foundation\n * of repentance from dead works and\n * of faith in God,\n * {of} teaching\n * about baptisms and\n * laying on of hands and\n * resurrection of the dead and\n * eternal judgment.\n\n(3)\n* the foundation\n * of repentance from dead works and\n * of faith in God,\n * {of} teaching about baptisms and\n * {of} laying on of hands and\n * {of} resurrection of the dead and\n * {of} eternal judgment.\n\nSee the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.\n\n### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?\n\nIn [6:4–5](../06/04.md), the author gives a list of things that a person can experience but then still “fall away” ([6:6](../06/06.md)). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing or if it describes people who came close to believing in Jesus but then did not truly believe. Since the author focuses on how these people have experienced good things from God but then still reject Jesus, he does not clearly express whether these people are truly believers are not. If possible, focus your translation on what the people experience rather than on whether they have truly believed. HEB 6 1 f1nk grammar-connect-logic-result διὸ 1 Connecting Statement: Here, the phrase **So then** introduces what the author wants his audience to do in response to the warning he gave in [5:11–14](../05/11.md). If it would be helpful in your language, you could use a word or phrase that introduces an application or inference. Alternate translation: “Because of that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 6 1 i4xr figs-metaphor ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα 1 let us leave the beginning of the message of Christ and move forward to maturity Here the author speaks as if the **beginning of the message of Christ** were the starting point for a journey and as if **maturity** were the destination. He speaks in this way to encourage his audience to focus more time and energy on the destination (**maturity**) than on where they started out (**the beginning of the message**). He does not want them to replace **the beginning of the message** with what is related to **maturity**. Rather, he is exhorting them about what to focus their time and energy on. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “putting to the side the beginning of the message of Christ, let us take up maturity” or “focusing less on the beginning of the message of Christ, let us focus more on maturity” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 1 gsvd figs-abstractnouns τὸν τῆς ἀρχῆς…λόγον 1 If your language does not use an abstract noun for the idea behind **beginning**, you could express the idea by using an adjective such as “basic” or “elementary.” Alternate translation: “the elementary message” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 6 1 ryfa figs-possession τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον 1 Here the author uses the possessive form to identify the parts of the **message** about **Christ** that a person would “begin” with. If it would be helpful in your language, you could express the idea in a form that is more natural. Alternate translation: “what you first learned about Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) +HEB 6 1 ryfa figs-possession τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον 1 Here the author uses the possessive form to identify the parts of the **message** about **Christ** with which a person would “begin.” If it would be helpful in your language, you could express the idea in a form that is more natural. Alternate translation: “what you first learned about Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 6 1 ydpy figs-abstractnouns ἐπὶ τὴν τελειότητα 1 If your language does not use an abstract noun for the idea behind **maturity**, you could express the idea by using an adjective such as “mature.” The idea of **maturity** could relate primarily to: (1) the audience and how they are becoming “mature.” Alternate translation: “to becoming mature people” (2) the **message** or teachings that the “mature” learn. Alternate translation: “to teachings for mature people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 6 1 thw8 figs-metaphor μὴ πάλιν θεμέλιον καταβαλλόμενοι 1 Let us not lay again the foundation … of faith in God Here the author speaks about teaching basic things as if it were **laying** a **foundation**. He speaks in this way because the **foundation** is the first thing that a builder “lays,” and the builder soon begins to build on top of that foundation. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “not rehearsing again the simple teachings” or “not learning again the basics” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 1 y7ki figs-abstractnouns μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως 1 If your language does not use abstract nouns for the ideas behind **repentance**, **works**, and **faith**, you could express the ideas in a more natural way. Alternate translation: “about repenting from doing what is dead and about believing” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -609,13 +609,13 @@ HEB 6 5 virg figs-idiom μέλλοντος αἰῶνος 1 Here, the phrase ** HEB 6 6 fcrq figs-infostructure καὶ παραπεσόντας, πάλιν ἀνακαινίζειν 1 If you decided to move “{it is} impossible” from [6:4](../06/04.md) here, you will need to consider a natural way to include it. If you used the alternate translation from the note in verse 4, the following alternate translation will work here. Alternate translation: “but who fell away. It is impossible to restore these people again” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 6 6 y24v figs-metaphor παραπεσόντας 1 Here the author speaks of how people reject how they used to believe in Jesus as if they were walking on a path and then **fell away** from it. He speaks in this way to emphasize how significant it is when a person stops believing in Jesus. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “who deserted Christ” or “who stopped believing the good news” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 6 l8nx figs-abstractnouns εἰς μετάνοιαν 1 it is impossible to restore them again to repentance If your language does not use an abstract noun for the idea behind **repentance**, you could express the idea by using a verb such as “repent.” Alternate translation: “so that they repent” or “so that they return” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 6 6 dj3g figs-metaphor ἀνασταυροῦντας 1 they crucify the Son of God for themselves again Here the author speaks as if those who “fall away” are **crucifying** Jesus. He speaks in this way to indicate how bad “falling away” really is. If it would be helpful in your language, you could use an analogy or some other comparable form. Alternate translation: “since it is as if they are crucifying again” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +HEB 6 6 dj3g figs-metaphor ἀνασταυροῦντας 1 they crucify the Son of God for themselves again Here the author speaks as if those who have **fallen away** are **crucifying** Jesus. He speaks in this way to indicate how bad “falling away” really is. If it would be helpful in your language, you could use an analogy or some other comparable form. Alternate translation: “since it is as if they are crucifying again” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 6 up5c translate-unknown ἀνασταυροῦντας 1 Here, the word translated **they are crucifying again** could refer to: (1) causing the Son to undergo crucifixion a second time. Alternate translation: “since they are re-crucifying” (2) nailing the Son “up” on the cross. Alternate translation: “since they are nailing up on the cross” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 6 jkue figs-explicit ἀνασταυροῦντας ἑαυτοῖς 1 Here, the phrase **for themselves** could mean that: (1) they are acting to benefit themselves only. Alternate translation: “since they are crucifying again for their own benefit” (2) they do these things **themselves**. Alternate translation: “since they themselves are crucifying again” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 6 y47b guidelines-sonofgodprinciples τὸν Υἱὸν τοῦ Θεοῦ 1 Son of God The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 6 6 ldgx translate-unknown παραδειγματίζοντας 1 Here, the word translated **exposing {him} to public shame** refers to punishing someone in **public** so that the person experiences **shame** and so that other people look down on the person. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “shaming him publicly” or “insulting him in front of people” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 7 wz7w grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an example that uses farming language to illustrate two ways in which a person could respond to the good news. If it would be helpful in your language, you could use a word or phrase that introduces an example, or you could leave **For** untranslated. Alternate translation: “For example,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -HEB 6 7 p4tf figs-personification γῆ…ἡ πιοῦσα τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον, ἐκείνοις δι’ οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ 1 the land that drinks in the rain Throughout this verse, the author speaks of **land** as if it could “drink,” “produce,” and “share.” This was a natural way to express how **land** relates to crops and rain in the author’s culture. Use a natural way in your language to refer to how **land** is involved in the farming process. Alternate translation: “a land that absorbs the rain that often falls on it and on which grows useful vegetation for those form whom it is also cultivated receives a blessing from God” (See: [[rc://en/ta/man/translate/figs-personification]]) +HEB 6 7 p4tf figs-personification γῆ…ἡ πιοῦσα τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον, ἐκείνοις δι’ οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ 1 the land that drinks in the rain Throughout this verse, the author speaks of **land** as if it could “drink,” “produce,” and “share.” This was a natural way to express how **land** relates to crops and rain in the author’s culture. Use a natural way in your language to refer to how **land** is involved in the farming process. Alternate translation: “a land that absorbs the rain that often falls on it and on which grows useful vegetation for those for whom it is also cultivated receives a blessing from God” (See: [[rc://en/ta/man/translate/figs-personification]]) HEB 6 7 r32n figs-idiom τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν 1 that gives birth to the plants Here the author refers to how **rain** falls from clouds onto the **land**. Use a phrase that refers to this process naturally in your language. Alternate translation: “the rain that often falls from the sky” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 6 7 h5iq translate-unknown βοτάνην εὔθετον 1 Here, the phrase **useful vegetation** refers to plants that grow on the **land** that benefit people. They could be plants that people eat, or they could be plants that people use for other purposes. If it would be helpful in your language, you could use a word or phrase that refers to plants that people use. Alternate translation: “helpful crops” or “edible plants” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 7 da68 figs-activepassive καὶ γεωργεῖται 1 the land that receives a blessing from God 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. The author uses the passive form here to focus on the land that is **cultivated** rather than focusing on the people doing the “cultivating.” If you must state who did the action, you could refer to farmers or people in general. Alternate translation: “farmers cultivate it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From 78aeca4fd50392535108bfa6da2b53c2d7e7dd9d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Mon, 14 Nov 2022 02:11:01 +0000 Subject: [PATCH 114/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index c69ef72194..978d2526ee 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -617,10 +617,10 @@ HEB 6 6 ldgx translate-unknown παραδειγματίζοντας 1 Here, the HEB 6 7 wz7w grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an example that uses farming language to illustrate two ways in which a person could respond to the good news. If it would be helpful in your language, you could use a word or phrase that introduces an example, or you could leave **For** untranslated. Alternate translation: “For example,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 6 7 p4tf figs-personification γῆ…ἡ πιοῦσα τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον, ἐκείνοις δι’ οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ 1 the land that drinks in the rain Throughout this verse, the author speaks of **land** as if it could “drink,” “produce,” and “share.” This was a natural way to express how **land** relates to crops and rain in the author’s culture. Use a natural way in your language to refer to how **land** is involved in the farming process. Alternate translation: “a land that absorbs the rain that often falls on it and on which grows useful vegetation for those for whom it is also cultivated receives a blessing from God” (See: [[rc://en/ta/man/translate/figs-personification]]) HEB 6 7 r32n figs-idiom τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν 1 that gives birth to the plants Here the author refers to how **rain** falls from clouds onto the **land**. Use a phrase that refers to this process naturally in your language. Alternate translation: “the rain that often falls from the sky” (See: [[rc://en/ta/man/translate/figs-idiom]]) -HEB 6 7 h5iq translate-unknown βοτάνην εὔθετον 1 Here, the phrase **useful vegetation** refers to plants that grow on the **land** that benefit people. They could be plants that people eat, or they could be plants that people use for other purposes. If it would be helpful in your language, you could use a word or phrase that refers to plants that people use. Alternate translation: “helpful crops” or “edible plants” (See: [[rc://en/ta/man/translate/translate-unknown]]) +HEB 6 7 h5iq translate-unknown βοτάνην εὔθετον 1 Here, the phrase **useful vegetation** refers to plants that grow on the **land** and that benefit people. They could be plants that people eat, or they could be plants that people use for other purposes. If it would be helpful in your language, you could use a word or phrase that refers to plants that people use. Alternate translation: “helpful crops” or “edible plants” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 7 da68 figs-activepassive καὶ γεωργεῖται 1 the land that receives a blessing from God 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. The author uses the passive form here to focus on the land that is **cultivated** rather than focusing on the people doing the “cultivating.” If you must state who did the action, you could refer to farmers or people in general. Alternate translation: “farmers cultivate it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 6 7 qq1x figs-abstractnouns μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ 1 a blessing from God If your language does not use an abstract noun for the idea behind **blessing**, you could express the idea by using a verb such as “bless.” Alternate translation: “is blessed by God” or “is one that God blesses” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 6 8 pyps grammar-connect-condition-hypothetical ἐκφέρουσα 1 Here, the word **producing** introduces what must be true about the land for it to be **close to a curse** and eventually “burned.” In many languages, this idea can be expressed with a conditional form. If it would be helpful in your language, you could use a form that indicates that the word **producing** introduces the condition or situation in which the rest of the sentence would be true. Alternate translation: “if it produces” or “were it to produce” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) +HEB 6 8 pyps grammar-connect-condition-hypothetical ἐκφέρουσα 1 Here, the word **producing** introduces what must be true about the land for it to be **close to a curse** and eventually “burned.” In many languages, this idea can be expressed with a conditional form. If it would be helpful in your language, you could use a form that indicates that the word **producing** introduces the condition or situation in which the rest of the sentence would be true. Alternate translation: “if it produces” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) HEB 6 8 m2jv figs-doublet ἀκάνθας καὶ τριβόλους 1 Here, the words **thorns** and **thistles** mean almost the same thing. The quotation uses both words to emphasize that the field grows only plants that have no use and may hurt people. If the repetition would be confusing, or if you do not have two words that express this particular meaning, you could use one word or phrase here. Alternate translation: “weeds only” or “only plants with thorns” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 6 8 pp48 figs-idiom κατάρας ἐγγύς 1 is near to a curse Here, the phrase **close to a curse** is a short way to express the idea that: (1) the land will receive a **curse** soon. Alternate translation: “about to be cursed” (2) the land may possibly receive a **curse**. Alternate translation: “in danger of being cursed” or “may be cursed” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 6 8 sgzj figs-abstractnouns κατάρας 1 If your language does not use an abstract noun for the idea behind **curse**, you could express the idea by using a verb such as “curse.” If you need to state who does the “cursing,” the author implies that God does it, just like he performed the “blessing” in the previous verse. Alternate translation: “being cursed by God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From e6491631f157c14a4c2f829b53bc83a8816b2262 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Mon, 14 Nov 2022 02:56:46 +0000 Subject: [PATCH 116/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 978d2526ee..0486ea4b4d 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -640,7 +640,7 @@ HEB 6 10 puu1 figs-explicit ἐπιλαθέσθαι 1 Here, the word **forget** HEB 6 10 gzvj figs-abstractnouns τοῦ ἔργου ὑμῶν, καὶ τῆς ἀγάπης ἧς 1 If your language does not use abstract nouns for the ideas behind **work** and **love**, you could express the ideas by using verbs such as “do” and “love.” Alternate translation: “what you do and the way that you love, which” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 6 10 vljf translate-unknown ἐνεδείξασθε 1 Here, people who have **demonstrated** something prove or show that it is true. The author tells his audience that they have “proved” or “shown” that they have **love**. If it would be helpful in your language, you could use a word or phrase that makes the idea clearer. Alternate translation: “you have shown” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 10 r9xx figs-metonymy εἰς τὸ ὄνομα αὐτοῦ 1 for his name Here, the word **name** refers to a person’s reputation or honor. In other words, “serving the saints” is something that is “toward God’s name,” which means that it brings him honor. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “with regard to his honor” or “that glorifies God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -HEB 6 10 szt0 figs-explicit διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες 1 Here, the ones who **serve** are the audience. The authors point is that they served **the saints** in the past, and they are still serving **the saints** in the present. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “since you have served the saints in the past and even now” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 6 10 szt0 figs-explicit διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες 1 Here, the ones who **serve** are the audience. The author's point is that they served **the saints** in the past, and they are still serving **the saints** in the present. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “since you have served the saints in the past and even now” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 11 j7f5 figs-exclusive ἐπιθυμοῦμεν 1 We greatly desire Here the author uses the first person plural (**we**), but he is referring only to himself. If it would be helpful in your language, you could use a form that more naturally refers to the author. Alternate translation: “I long for” (See: [[rc://en/ta/man/translate/figs-exclusive]]) HEB 6 11 k4si translate-unknown ἐνδείκνυσθαι 1 diligence Here, just as in [6:10](../06/10.md), people who **demonstrate** something prove or show that it is true. The author wants his audience to “prove” or “show” that they have **diligence**. If it would be helpful in your language, you could use a word or phrase that makes the idea clearer. Alternate translation: “to show” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 11 abfz figs-explicit τὴν αὐτὴν…σπουδὴν 1 Here the author could want the audience to have **diligence** that is **the same** as: (1) the **diligence** that they have shown in the past. Alternate translation: “consistent diligence” (2) how they have “demonstrated” love (see [6:10](../06/10.md)). Alternate translation: “diligence, just as you demonstrate love,” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 03e89b278e76a88af1acbbe7facdae81015c1b21 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Mon, 14 Nov 2022 14:42:30 +0000 Subject: [PATCH 117/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 0486ea4b4d..a23e6711e6 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -651,13 +651,13 @@ HEB 6 12 zjgw figs-metaphor μὴ νωθροὶ γένησθε 1 Here the autho HEB 6 12 x9zn figs-ellipsis μιμηταὶ δὲ 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but so that you might become imitators” or “but become imitators” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 6 12 yrh2 figs-abstractnouns τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων 1 imitators If your language does not use abstract nouns for the ideas behind **faith** and **patience**, you could express the idea by using verbs or adverbs. Alternate translation: “of those who, by means of how they believed and were patient, are inheriting” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 6 12 q8ry figs-metaphor τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων τὰς ἐπαγγελίας 1 inherit the promises Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promises** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “of those to whom, because of their faith and patience, God is giving the promises” or “of those who by faith and patience are obtaining the promises” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 6 12 mrbc figs-metonymy τὰς ἐπαγγελίας 1 Here, the word **promises** refers to the contents of the **promises**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of these **promises**. Alternate translation: “the things from God’s promise” or “the things that God has promised” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +HEB 6 12 mrbc figs-metonymy τὰς ἐπαγγελίας 1 Here, the word **promises** refers to the contents of the **promises**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of these **promises**. Alternate translation: “the things from God’s promises” or “the things that God has promised” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 6 12 eydr figs-abstractnouns τὰς ἐπαγγελίας 1 If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God has pledged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 6 13 afl4 grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces more explanation about the “promises” that the author mentioned in the previous verse ([6:21](../06/21.md)). If it would be helpful in your language, you could use a word that introduces explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Now I will tell you more about these promises:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 6 13 qicr figs-extrainfo ἐπαγγειλάμενος 1 Here the author does not clarify what God **promised** to Abraham because he quotes the promise itself in the following verse ([6:14](../06/14.md)). If possible, leave what God **promised** vague or unclear in this verse. Alternate translation: “having made a promise” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 6 13 c8ip grammar-connect-time-simultaneous ἐπαγγειλάμενος 1 Here, the words **having promised** refer to something that takes place at the same time as when God **swore by himself**. If it would be helpful in your language, you could make the relationship between these two actions more explicit. Alternate translation: “at the time when he promised” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) HEB 6 13 dcy9 translate-names τῷ…Ἀβραὰμ 1 The word **Abraham** is the name of a man. He is the man from whom all the Israelites and Jews are descended. (See: [[rc://en/ta/man/translate/translate-names]]) -HEB 6 13 e3mt writing-pronouns εἶχεν 1 Here, the word **he** refers back to **God**, not to **Abraham**. If it would be helpful in your language, you could make to whom **he** refers explicit. Alternate translation: “God had” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +HEB 6 13 e3mt writing-pronouns εἶχεν 1 Here, the word **he** refers back to **God**, not to **Abraham**. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God had” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 6 13 p1sg figs-explicit ἐπεὶ κατ’ οὐδενὸς εἶχεν μείζονος ὀμόσαι, ὤμοσεν καθ’ ἑαυτοῦ 1 In the author’s culture, people often **swore by** someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who **swore** promised to do. Often people would **swear** by God, since he always is important and powerful enough to guarantee or enforce what was sworn. If it would be helpful in your language, you could make the practice of “swearing by” someone more explicit. Alternate translation: “since he wanted to guarantee that promise by swearing by someone greater, swore by himself (since there is no one greater than him)” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 13 i5or figs-explicit μείζονος 1 Here, the word **greater** specifically identifies someone who has more power or authority than another person. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with greater power” or “with more authority” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 14 ymh2 writing-quotations λέγων 1 He said Here the author quotes what God said to Abraham. These words are recorded in [Genesis 22:17](../gen/22/17.md). Since the author introduces this quotation as words that God said to Abraham, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “speaking” or “promising” (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -703,7 +703,7 @@ HEB 6 20 onb9 translate-unknown πρόδρομος 1 Here, the word **forerunne HEB 6 20 a16c figs-infostructure πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν 1 Here, the phrase **on our behalf** could modify: (1) **entered**. In this case, Jesus has **entered** for our sake, or to help us. Alternate translation: “has entered for our sake as a forerunner” (2) **forerunner**. In this case, Jesus opened the way **on our behalf**. Alternate translation: “has entered as a forerunner who leads us” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 6 20 q9tt grammar-connect-time-sequential γενόμενος 1 Here, the phrase **having become** introduces action that could happen: (1) before Jesus **entered**. In this case, God makes him a **high priest**, and then he enters the heavenly sanctuary. Alternate translation: “already having become” (2) at the same time as Jesus **entered**. In this case, the “entering” and the “becoming” describe the same thing or happen at the same time. Alternate translation: “when he became” or “at the same time as he became” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) HEB 6 20 zgj6 κατὰ τὴν τάξιν Μελχισέδεκ 1 after the order of Melchizedek Here the author uses the same words he used in [5:6](../05/06.md), [10](../05/10.md). You should translate this phrase in exactly the same way as you did in those verses. -HEB 7 intro y8j3 0 # Hebrews 7 General Notes

## Structure and Formatting

5. The Son as high priest (5:1–10:18)
* Teaching: Melchizedek the priest (7:1–10)
* Teaching: The Son is high priest in the order of Melchizedek (7:11–28)

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 in [7:17](../07/17.md), [21](../07/21.md), which are words from the Old Testament.

## Special Concepts in this Chapter

### High priests

In this chapter, the author frequently discusses high priests. He speaks about their “order,” which refers to the requirements, system, and service that go along with being a priest in that “order.” He focuses on two “orders.” First is the order of Aaron, made up of priests who are descended from Levi. These priests are required by Moses’ law and must offer sacrifices for themselves as well as for the rest of the people since they also sin. Also, each priest eventually dies and must be replaced by another. Second is the order of Melchizedek, made up of priests who have an “indestructible life.” This order only includes Melchizedek and Jesus. Jesus only offers sacrifices for the sins of other people, since he does not sin. Also, he never dies, so he can be a priest forever. Consider how to refer to these two different kinds of priests in this chapter. (See: [[rc://en/tw/dict/bible/kt/priest]] and [[rc://en/tw/dict/bible/kt/highpriest]])

### Melchizedek

In this chapter, the author refers to Melchizedek as he is described in [Genesis 14:18–20](../gen/14/18.md), including how the story does not mention his father, mother, birth, or death. Scholars debate whether the author thought that Melchizedek was a supernatural being, such as an angel, or whether the author simply describes the character Melchizedek without referring to the historical person named Melchizedek. What is clear is that the author thinks that Melchizedek was “made like” Jesus, not the other way around (see [7:3](../07/03.md)). In other words, the author speaks about Melchizedek because the description of him in Genesis is a helpful way to think about Jesus. Since Melchizedek was greater than Abraham, Jesus, whom Melchizedek is like, is greater than Abraham’s descendants who became priests. (See: [[rc://en/tw/dict/bible/names/melchizedek]])

### Tithes

In [7:1–10](../07/01.md), the author refers multiple times to giving and collecting “tithes” or “a tenth.” These words refer to the practice of separating out one tenth of what a person earned or grew and giving it to someone else. In the law that God gave through Moses, the Israelites were required to give a “tenth” or “tithe” to priests. This enabled the priests to perform their service without having to do other work. The author uses the “tithes” language to show that Abraham, Levi’s great-grandfather, paid a “tithe” to Melchizedek. That means that the descendants of Abraham who received “tithes” actually paid “tithes” through Abraham to Melchizedek. In the author’s argument, this shows that Melchizedek and his priesthood are greater than Levi and his priesthood. (See: [[rc://en/tw/dict/bible/other/tenth]])

### “Swearing” and the “oath”

Just as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://en/tw/dict/bible/other/oath]])

## Other Possible Translation Difficulties in this Chapter

### The “loin” of Abraham

In [7:5](../07/05.md), [10](../07/10.md), the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In [7:5](../07/05.md), the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In [7:10](../07/10.md), the author’s point is that Levi, the great-grandson of Abraham, could be considered to be inside Abraham’s “loin” before Abraham and Sarah had their son, Isaac. In the author’s culture, one could speak of the descendants of a man as if they were inside the man’s sexual organ. Consider natural ways to express these ideas in your language, and see the notes on these two verses. +HEB 7 intro y8j3 0 # Hebrews 7 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: Melchizedek the priest (7:1–10)\n * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\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 in [7:17](../07/17.md), [21](../07/21.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priests\n\nIn this chapter, the author frequently discusses high priests. He speaks about their “order,” which refers to the requirements, system, and service that go along with being a priest in that “order.” He focuses on two “orders.” First is the order of Aaron, made up of priests who are descended from Levi. These priests are required by Moses’ law and must offer sacrifices for themselves as well as for the rest of the people since they also sin. Also, each priest eventually dies and must be replaced by another. Second is the order of Melchizedek, made up of priests who have an “indestructible life.” This order only includes Melchizedek and Jesus. Jesus only offers sacrifices for the sins of other people, since he does not sin. Also, he never dies, so he can be a priest forever. Consider how to refer to these two different kinds of priests in this chapter. (See: [[rc://en/tw/dict/bible/kt/priest]] and [[rc://en/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn this chapter, the author refers to Melchizedek as he is described in [Genesis 14:18–20](../gen/14/18.md), including how the story does not mention his father, mother, birth, or death. Scholars debate whether the author thought that Melchizedek was a supernatural being, such as an angel, or whether the author simply describes the character Melchizedek without referring to the historical person named Melchizedek. What is clear is that the author thinks that Melchizedek was “made like” Jesus, not the other way around (see [7:3](../07/03.md)). In other words, the author speaks about Melchizedek because the description of him in Genesis is a helpful way to think about Jesus. Since Melchizedek was greater than Abraham, Jesus, whom Melchizedek is like, is greater than Abraham’s descendants who became priests. (See: [[rc://en/tw/dict/bible/names/melchizedek]])\n\n### Tithes\n\nIn [7:1–10](../07/01.md), the author refers multiple times to giving and collecting “tithes” or “a tenth.” These words refer to the practice of separating out one tenth of what a person earned or grew and giving it to someone else. In the law that God gave through Moses, the Israelites were required to give a “tenth” or “tithe” to priests. This enabled the priests to perform their service without having to do other work. The author uses the “tithes” language to show that Abraham, Levi’s great-grandfather, paid a “tithe” to Melchizedek. That means that the descendants of Abraham who received “tithes” actually paid “tithes” through Abraham to Melchizedek. In the author’s argument, this shows that Melchizedek and his priesthood are greater than Levi and his priesthood. (See: [[rc://en/tw/dict/bible/other/tenth]])\n\n### “Swearing” and the “oath”\n\nJust as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://en/tw/dict/bible/other/oath]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “loin” of Abraham\n\nIn [7:5](../07/05.md), [10](../07/10.md), the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In [7:5](../07/05.md), the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In [7:10](../07/10.md), the author’s point is that Levi, the great-grandson of Abraham, could be considered to be inside Abraham’s “loin” before Abraham and Sarah had their son, Isaac. In the author’s culture, one could speak of the descendants of a man as if they were inside the man’s sexual organ. Consider natural ways to express these ideas in your language, and see the notes on these two verses. HEB 7 1 mwy8 grammar-connect-words-phrases γὰρ 1 Connecting Statement: Here, the word **For** signals that the author will now go on to explain who “Melchizedek” is and why he is important. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 1 smhy figs-idiom οὗτος…ὁ Μελχισέδεκ 1 Here, the phrase **this Melchizedek** identifies this **Melchizedek** as the same one whom the author was speaking about in the previous verse (see [6:20](../06/20.md)). If it would be helpful in your language, you could use a form that clearly identifies that this is the same **Melchizedek**. Alternate translation: “Melchizedek, the one whom I just mentioned,” or “this man Melchizedek” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 7 1 rfc9 translate-names Σαλήμ 1 Salem The word **Salem** is the name of a city that existed somewhere in the middle of what is now Israel. Some scholars think that it is another name for the city of Shechem, while other scholars think it is another name for the city of Jerusalem. Since our author is referring directly to [Genesis 14:18](../gen/14/18.md), you should preserve this name as much as possible. (See: [[rc://en/ta/man/translate/translate-names]]) From 7ffac02895c42ae2a28c14afde32230448e5e2ba Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Mon, 14 Nov 2022 15:00:58 +0000 Subject: [PATCH 118/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index a23e6711e6..234115f26f 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -660,11 +660,11 @@ HEB 6 13 dcy9 translate-names τῷ…Ἀβραὰμ 1 The word **Abraham** is HEB 6 13 e3mt writing-pronouns εἶχεν 1 Here, the word **he** refers back to **God**, not to **Abraham**. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God had” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 6 13 p1sg figs-explicit ἐπεὶ κατ’ οὐδενὸς εἶχεν μείζονος ὀμόσαι, ὤμοσεν καθ’ ἑαυτοῦ 1 In the author’s culture, people often **swore by** someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who **swore** promised to do. Often people would **swear** by God, since he always is important and powerful enough to guarantee or enforce what was sworn. If it would be helpful in your language, you could make the practice of “swearing by” someone more explicit. Alternate translation: “since he wanted to guarantee that promise by swearing by someone greater, swore by himself (since there is no one greater than him)” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 13 i5or figs-explicit μείζονος 1 Here, the word **greater** specifically identifies someone who has more power or authority than another person. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with greater power” or “with more authority” (See: [[rc://en/ta/man/translate/figs-explicit]]) -HEB 6 14 ymh2 writing-quotations λέγων 1 He said Here the author quotes what God said to Abraham. These words are recorded in [Genesis 22:17](../gen/22/17.md). Since the author introduces this quotation as words that God said to Abraham, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “speaking” or “promising” (See: [[rc://en/ta/man/translate/writing-quotations]]) +HEB 6 14 ymh2 writing-quotations λέγων 1 He said Here the author quotes what God said to Abraham. These words are recorded in [Genesis 22:17](../gen/22/17.md). Since the author introduces this quotation as words that God said to Abraham, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “promising” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 6 14 wd6t figs-quotations λέγων, εἰ μὴν εὐλογῶν, εὐλογήσω σε, καὶ πληθύνων, πληθυνῶ σε 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that he would most certainly bless Abraham and multiply him.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 6 14 ccpr εἰ μὴν 1 Here God uses emphatic language to show that he will **most certainly** do what he is promising to do. Use a form in your language that emphasizes God’s promise to **bless** and **multiply** Abraham. Alternate translation: “surely” or “without doubt” HEB 6 14 fauw figs-yousingular σε -1 Because God is speaking to one person (Abraham), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) -HEB 6 14 n47a figs-idiom πληθύνων, πληθυνῶ σε 1 I will greatly increase you Here God speaks as if he will **multiply** Abraham to make many other “Abrahams.” This phrase refers to how God will cause Abraham to have many children, grandchildren, and so on. If it would be helpful in your language, you could use a word or phrase that refers to having many descendants. Alternate translation: “give you many offspring” or “make you the ancestor of many people” (See: [[rc://en/ta/man/translate/figs-idiom]]) +HEB 6 14 n47a figs-idiom πληθύνων, πληθυνῶ σε 1 I will greatly increase you Here God speaks as if he would **multiply** Abraham to make many other “Abrahams.” This phrase refers to how God will cause Abraham to have many children, grandchildren, and so on. If it would be helpful in your language, you could use a word or phrase that refers to having many descendants. Alternate translation: “give you many offspring” or “make you the ancestor of many people” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 6 15 f3cs figs-explicit οὕτως 1 Here, the phrase **in this way** could refer back to: (1) how God guaranteed what he promised (see [6:13–14](../06/13.md)). Alternate translation: “as God promised” (2) how Abraham had “faith and patience” (see [6:12](../06/12.md)). Alternate translation: “as one who had faith and patience” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 15 li7e figs-explicit μακροθυμήσας 1 Here the author refers to how Abraham was 75 years old when God first made the **promise** to him (see [Genesis 12:1–4](../gen/12/01.md)), and he was 100 years old when Sarah gave birth to his son Isaac (see [Genesis 21:1–5](../gen/21/01.md). So, Abraham **patiently waited** for 25 years before God gave him what he had promised. If it would be helpful in your language, you could use a footnote to give this background information, or you could include some short extra information in your translation. Alternation translation: “having patiently waited for 25 years” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 15 aefm translate-unknown ἐπέτυχεν 1 Here, the phrase **he obtained** refers to how he received the **promise**. It does not mean that he took the **promise** for himself. If it would be helpful in your language, you could translate this phrase like you translated “inheriting the promises” in [6:12](../06/12.md). Alternate translation: “he received” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -672,7 +672,7 @@ HEB 6 15 pw9h figs-metonymy τῆς ἐπαγγελίας 1 Here, the word **pr HEB 6 15 ky28 figs-abstractnouns τῆς ἐπαγγελίας 1 If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 6 16 ib90 grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces further explanation of how “swearing” by someone works (see [6:13](../06/13.md) especially). If it would be helpful in your language, you could express the idea with a comparable word or phrase. Alternate translation: “About swearing,” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 6 16 vri2 figs-gendernotations ἄνθρωποι 1 Although **men** is masculine, the author is using it to all people, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -HEB 6 16 oftr figs-explicit κατὰ τοῦ μείζονος ὀμνύουσιν 1 Here, just as in [6:13](../06/13.md), the author refers to how people often “swore by” someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who swore promised to do. If it would be helpful in your language, you could make the practice more explicit. Alternate translation: “swear by one who is greater who will guarantee what they say” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 6 16 oftr figs-explicit κατὰ τοῦ μείζονος ὀμνύουσιν 1 Here, just as in [6:13](../06/13.md), the author refers to how people often “swore by” someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who swore promised to do. If it would be helpful in your language, you could make the practice more explicit. Alternate translation: “swear by one who is greater, who will guarantee what they say” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 16 k4tz figs-explicit τοῦ μείζονος 1 Here, the word **greater** specifically identifies someone who has more power or authority than another person. If it would be helpful in your language, you could make what **greater** identifies more explicit. Alternate translation: “one with greater power” or “one with more authority” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 16 mxrh figs-idiom πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν ὁ ὅρκος 1 Here the author uses technical language related to **disputes** and the law courts. The word **end** refers to a final decision end point, while the word **confirmation** refers to how something is backed up and proved to be true by evidence or, here, an **oath**. If it would be helpful in your language, you could use comparable words or express the idea in a more natural way. Alternate translation: “the conclusion of all their disputes is the oath that closes the issue” or “the oath confirms that a dispute has ended” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 6 16 pqcw figs-abstractnouns πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν 1 If your language does not use abstract nouns for the ideas behind **end**, **disputes**, and **confirmation**, you could express the ideas in more natural ways. Alternate translation: “what confirms that people have stopped disputing” or “what certainly finishes anything that people are arguing about” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -681,7 +681,7 @@ HEB 6 17 dw5n figs-infostructure περισσότερον…ἐπιδεῖξαι HEB 6 17 rpv9 figs-metaphor τοῖς κληρονόμοις τῆς ἐπαγγελίας 1 to the heirs of the promise Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promise** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to those who were to receive the promise” or “to the recipients of the promise” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 17 wlbg figs-metonymy τῆς ἐπαγγελίας 1 Here, the word **promise** refers to the contents of the **promise**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **promise**. Alternate translation: “of the things from the promise” or “of the things that God promised” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 6 17 zz5f figs-abstractnouns τῆς ἐπαγγελίας 1 If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “of what God promised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -HEB 6 17 ug6j figs-abstractnouns τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ 1 the unchangeable quality of his purpose If your language does not use abstract nouns for the ideas behind **quality** and **purpose**, you could express the ideas by using verbs or in another natural way. Alternate translation: “that what he purposes is unchangeable” or “how unchangeable what he plans is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +HEB 6 17 ug6j figs-abstractnouns τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ 1 the unchangeable quality of his purpose If your language does not use abstract nouns for the ideas behind **quality** and **purpose**, you could express the ideas by using verbs or in another natural way. Alternate translation: “that what he purposes is unchangeable” or “how unchangeable is what he plans” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 6 17 rezy figs-idiom ἐμεσίτευσεν ὅρκῳ 1 Here, the author refers to God making a promise **with an oath** as “mediating” that promise. He speaks in this way because the **oath** is between God and his people and guarantees that what God promises will happen, just like a “mediator” stands between two parties and guarantees what those parties decide. If it would be helpful in your language, you could use a word or phrase that identifies how an **oath** functions when a person makes a promise. Alternate translation: “used an oath to do so” or “made it certain by using an oath” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 6 18 hohu figs-explicit διὰ δύο πραγμάτων ἀμεταθέτων 1 Here, the phrase **two unchangeable things** refers to God’s “promise” and his “oath” (see [6:17](../06/17.md)). Both “promise” and “oath” contain binding words that no one can change. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “by an unchangeable oath and promise” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 18 hy89 ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν 1 Alternate translation: “concerning which God would never life” From a85a25c389ae07bf9de7fb88cd430cced354b87c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Mon, 14 Nov 2022 15:03:48 +0000 Subject: [PATCH 119/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index 234115f26f..cb264bb790 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -684,7 +684,7 @@ HEB 6 17 zz5f figs-abstractnouns τῆς ἐπαγγελίας 1 If your langua HEB 6 17 ug6j figs-abstractnouns τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ 1 the unchangeable quality of his purpose If your language does not use abstract nouns for the ideas behind **quality** and **purpose**, you could express the ideas by using verbs or in another natural way. Alternate translation: “that what he purposes is unchangeable” or “how unchangeable is what he plans” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 6 17 rezy figs-idiom ἐμεσίτευσεν ὅρκῳ 1 Here, the author refers to God making a promise **with an oath** as “mediating” that promise. He speaks in this way because the **oath** is between God and his people and guarantees that what God promises will happen, just like a “mediator” stands between two parties and guarantees what those parties decide. If it would be helpful in your language, you could use a word or phrase that identifies how an **oath** functions when a person makes a promise. Alternate translation: “used an oath to do so” or “made it certain by using an oath” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 6 18 hohu figs-explicit διὰ δύο πραγμάτων ἀμεταθέτων 1 Here, the phrase **two unchangeable things** refers to God’s “promise” and his “oath” (see [6:17](../06/17.md)). Both “promise” and “oath” contain binding words that no one can change. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “by an unchangeable oath and promise” (See: [[rc://en/ta/man/translate/figs-explicit]]) -HEB 6 18 hy89 ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν 1 Alternate translation: “concerning which God would never life” +HEB 6 18 hy89 ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν 1 Alternate translation: “concerning which God could never lie” HEB 6 18 gjw3 figs-metaphor οἱ καταφυγόντες 1 we, who have fled for refuge Here the author speaks of believers who trust in God to save and protect them as if they were running to a safe place. He speaks in this way to emphasize the need for **refuge** and the fact God provides it. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “who have found salvation” or “who have sought protection” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 18 bkgy figs-explicit οἱ καταφυγόντες 1 Here the author does not specify what **we** have **fled** from or who provides the **refuge**. He implies that God provides the **refuge**, but what **we** have **fled** from is not clear. Most likely, the author implies any trouble or problems that humans encounter, including sin, suffering, persecution, or anything else that is bad or painful. If it would be helpful in your language, you include some of this implied information here. Alternate translation: “who have fled to God for refuge from our sins and struggles” or “who have fled to God’s refuge” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 18 bmq6 figs-abstractnouns ἰσχυρὰν παράκλησιν ἔχωμεν, οἱ καταφυγόντες 1 If your language does not use abstract nouns for the ideas behind **refuge** and **encouragement**, you could express the ideas by using verbs such as “protect” and “encourage.” Alternate translation: “who have fled to be protected might be strongly encouraged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From c250a7920f3b302305abfa8bbfbb2c299574a40d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Mon, 14 Nov 2022 15:05:41 +0000 Subject: [PATCH 120/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index cb264bb790..d06099cb43 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -686,7 +686,7 @@ HEB 6 17 rezy figs-idiom ἐμεσίτευσεν ὅρκῳ 1 Here, the author HEB 6 18 hohu figs-explicit διὰ δύο πραγμάτων ἀμεταθέτων 1 Here, the phrase **two unchangeable things** refers to God’s “promise” and his “oath” (see [6:17](../06/17.md)). Both “promise” and “oath” contain binding words that no one can change. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “by an unchangeable oath and promise” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 18 hy89 ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν 1 Alternate translation: “concerning which God could never lie” HEB 6 18 gjw3 figs-metaphor οἱ καταφυγόντες 1 we, who have fled for refuge Here the author speaks of believers who trust in God to save and protect them as if they were running to a safe place. He speaks in this way to emphasize the need for **refuge** and the fact God provides it. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “who have found salvation” or “who have sought protection” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -HEB 6 18 bkgy figs-explicit οἱ καταφυγόντες 1 Here the author does not specify what **we** have **fled** from or who provides the **refuge**. He implies that God provides the **refuge**, but what **we** have **fled** from is not clear. Most likely, the author implies any trouble or problems that humans encounter, including sin, suffering, persecution, or anything else that is bad or painful. If it would be helpful in your language, you include some of this implied information here. Alternate translation: “who have fled to God for refuge from our sins and struggles” or “who have fled to God’s refuge” (See: [[rc://en/ta/man/translate/figs-explicit]]) +HEB 6 18 bkgy figs-explicit οἱ καταφυγόντες 1 Here the author does not specify from what **we** have **fled** or who provides the **refuge**. He implies that God provides the **refuge**, but from what **we** have **fled** is not clear. Most likely, the author implies any trouble or problems that humans encounter, including sin, suffering, persecution, or anything else that is bad or painful. If it would be helpful in your language, you include some of this implied information here. Alternate translation: “who have fled to God for refuge from our sins and struggles” or “who have fled to God’s refuge” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 18 bmq6 figs-abstractnouns ἰσχυρὰν παράκλησιν ἔχωμεν, οἱ καταφυγόντες 1 If your language does not use abstract nouns for the ideas behind **refuge** and **encouragement**, you could express the ideas by using verbs such as “protect” and “encourage.” Alternate translation: “who have fled to be protected might be strongly encouraged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 6 18 gk6n figs-metaphor κρατῆσαι τῆς…ἐλπίδος 1 will have a strong encouragement to hold firmly to the hope set before us Here, the phrase **hold firmly** refers to continuing to consistently believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or expect something. Alternate translation: “to tightly grasp the hope” or “to continue to expect the hope” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 18 vjvm figs-abstractnouns τῆς…ἐλπίδος 1 If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using a verb such as “hope” or “expect.” The author could primarily be focusing on: (1) the act of “hoping.” Alternate translation: “to how we hope for what God has” (2) what it is that we **hope** for. Alternate translation: “to what we hope for that is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 7c2ca8633b681b518e3f720553161cf2e9183a5b Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Mon, 14 Nov 2022 15:13:58 +0000 Subject: [PATCH 121/121] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index d06099cb43..6b2c2cf854 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -696,7 +696,7 @@ HEB 6 19 ng9i figs-metaphor ὡς ἄγκυραν…τῆς ψυχῆς, ἀσφ HEB 6 19 xaxt translate-unknown ἄγκυραν 1 An **anchor** is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and in this way the anchor keeps the boat from moving around or drifting away. If your readers would not know what **an anchor** is, you could explain it or refer to a different object that keeps something in place. Alternate translation: “a foundation stone” or “a pillar” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 19 vdt3 figs-doublet ἀσφαλῆ τε καὶ βεβαίαν 1 a secure and reliable anchor These two terms mean basically the same thing and are used together to emphasize how secure the “hope” is. If your language does not use repetition to do this or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “extremely reliable” or “very much confirmed” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 6 19 d223 figs-personification εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος 1 hope that enters into the inner place behind the curtain Here the author speaks as if the “hope” can “enter” **into the inside of the curtain**. He speaks in this way to indicate that “hope” penetrates into a place we cannot experience right now: the inside of the heavenly sanctuary. In other words, while we cannot “enter” that place, we can confidently expect to receive and experience what is in that place. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “already accessing what is inside the curtain” or “penetrating into the inside of the curtain” (See: [[rc://en/ta/man/translate/figs-personification]]) -HEB 6 19 lm8e figs-go εἰσερχομένην εἰς 1 Here, the phrase **entering into** refers to movement from outside a structure into the structure. Use a word or phrase in your language that refers to this kind of movement. Alternate translation: “going into” (See: [[rc://en/ta/man/translate/figs-go]]) +HEB 6 19 lm8e figs-go εἰσερχομένην εἰς 1 Here, the phrase **entering into** refers to movement from outside a structure to the interior of the structure. Use a word or phrase in your language that refers to this kind of movement. Alternate translation: “going into” (See: [[rc://en/ta/man/translate/figs-go]]) HEB 6 19 aj2m figs-idiom τὸ ἐσώτερον τοῦ καταπετάσματος 1 the inner place Here, the phrase **the inside of the curtain** refers to the inner, most holy area of the sanctuary. See the similar phrases in [Exodus 26:33](../exo/26/33.md) and [Leviticus 16:2](../lev/16/02.md). The **curtain** blocks this area off from the rest of the sanctuary. If it would be helpful in your language, you could use a phrase that more clearly refers to this area and the curtain that marks it off. Alternate translation: “the most holy place behind the dividing curtain” or “the most sacred place that the curtain marks off” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 6 20 c59s figs-go εἰσῆλθεν 1 Here, the word **entered** refers to movement from outside a structure into the structure. Use a word or phrase in your language that refers to this kind of movement. See how you translated “entering into” in [6:19](../06/19.md). Alternate translation: “has gone in” (See: [[rc://en/ta/man/translate/figs-go]]) HEB 6 20 onb9 translate-unknown πρόδρομος 1 Here, the word **forerunner** refers to a person who “runs” in front of everyone else. The author is identifying Jesus as the first person to go to a specific place, and the implication is that he opens the way or leads others to enter that same place. If it would be helpful in your language, you could use a word or phrase that refers to a person who leads others to a place. Alternate translation: “as the one who leads others” or “as one who blazes a trail” (See: [[rc://en/ta/man/translate/translate-unknown]])