Edit 'en_tn_59-HEB.tsv' using 'tc-create-app'

en_tn_59-HEB.tsv

@@ -50,31 +50,31 @@ HEB	1	6	b6dy	figs-imperative3p	καὶ προσκυνησάτωσαν αὐτῷ
 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]])
 HEB	1	7	urbi	figs-parallelism	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	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 repetition would be confusing, you could combine the two statements. Alternate translation: “The one who makes his servant angels spirits and flames of fire” (See: [[rc://en/ta/man/translate/figs-parallelism]])
-HEB	1	7	wqd8	writing-pronouns	ὁ ποιῶν…αὐτοῦ…αὐτοῦ	1		Here, **The one** and **his** refer to God. If your readers would misunderstand to whom these words refer, you could make the reference explicit. Alternate translation: “God makes his … his” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-HEB	1	7	x53n	figs-123person	ὁ ποιῶν…αὐτοῦ…αὐτοῦ	1		Here the author has God speaking about himself in the third person. He uses this form because the quotation uses the third person to speak about God, and the author claims that God speaks the quotation. If your readers would misunderstand this form, you could clarify that God is speaking about himself. Alternate translation: “I am the one who makes his angels spirits and his servants flames of fire” (See: [[rc://en/ta/man/translate/figs-123person]])
+HEB	1	7	wqd8	writing-pronouns	ὁ ποιῶν…αὐτοῦ…αὐτοῦ	1		Here, **The one** and **his** refer to God. If it would be helpful in your language, you could make the reference explicit. Alternate translation: “God makes his … his” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+HEB	1	7	x53n	figs-123person	ὁ ποιῶν…αὐτοῦ…αὐτοῦ	1		Here the author has God speaking about himself in the third person. He uses this form because the quotation uses the third person to speak about God, and the author claims that God speaks the quotation. If it would be helpful in your language, you could clarify that God is speaking about himself. Alternate translation: “I am the one who makes his angels spirits and his servants flames of fire” (See: [[rc://en/ta/man/translate/figs-123person]])
 HEB	1	7	u76p		πνεύματα	1		Here, the word translated **spirits** could refer to: (1) “winds,” since the word could mean either **spirits** or “winds” in the author’s culture. Alternate translations: “winds” (2) how God made the angels to be “spiritual” beings. Alternate translation: “spiritual beings”
-HEB	1	7	isd8	figs-metaphor	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	1	He is the one who makes his angels spirits, and his servants flames of fire	Here the quotation speaks as if God turned **his angels** into **spirits** and into **flames of fire**. It speaks in this way to identify what the angels are like and to show that God made them like that. If your readers would misunderstand this way of speaking, you could use a form that identifies what God made the angels like. Alternate translation: “The one who makes his angels so that they are like spirits, and his servants so that they are like flames of fire” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-HEB	1	7	d9yj	figs-possession	πυρὸς φλόγα	1		Here the author uses the possessive form to describe **flames** that are made of **fire**. If your language does not use the possessive form for that idea, you could express the idea with an adjective such as “fiery.” Alternate translation: “fiery flames” or “flames made of fire” (See: [[rc://en/ta/man/translate/figs-possession]])
-HEB	1	8	nk2j	grammar-connect-logic-contrast	δὲ	1		Here, **But on the other hand** introduces a contrast with what God said about the angels in [1:7](../01/07.md). The author contrasts the fact that God has created the angels with how the **Son** rules forever. If your readers would misunderstand **But on the other hand**, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However, on the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
-HEB	1	8	yp11	figs-ellipsis	πρὸς…τὸν Υἱόν	1		Here, the author does not include “he says” because he used these words in the last verse ([1:7](../01/07.md)). If your readers would misunderstand why the author omits these words, you could include them here. Alternate translation: “with regard to the Son, he says” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+HEB	1	7	isd8	figs-metaphor	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	1	He is the one who makes his angels spirits, and his servants flames of fire	Here the author of the quotation speaks as if God turned **his angels** into **spirits** and into **flames of fire**. He speaks in this way to identify what the angels are like and to show that God made them like that. If it would be helpful in your language, you could use a form that identifies what God made the angels like. Alternate translation: “The one who makes his angels so that they are like spirits, and his servants so that they are like flames of fire” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+HEB	1	7	d9yj	figs-possession	πυρὸς φλόγα	1		Here the author uses the possessive form to describe **flames** that are made of **fire**. If it would be helpful in your language, you could express the idea with an adjective such as “fiery.” Alternate translation: “fiery flames” or “flames made of fire” (See: [[rc://en/ta/man/translate/figs-possession]])
+HEB	1	8	nk2j	grammar-connect-logic-contrast	δὲ	1		Here, **But on the other hand** introduces a contrast with what God said about the angels in [1:7](../01/07.md). The author contrasts the fact that God has created the angels with how the **Son** rules forever. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However, on the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
+HEB	1	8	yp11	figs-ellipsis	πρὸς…τὸν Υἱόν	1		Here, the author does not include “he says” because he used these words in the last verse ([1:7](../01/07.md)). If it would be helpful in your language, you could include “he says” here. Alternate translation: “with regard to the Son, he says” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 HEB	1	8	p1xx	writing-quotations	πρὸς…τὸν Υἱόν	1	But to the Son he says	Here and in the next verse, 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 his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from [Psalm 45:6–7](../psa/45/06.md). Since the author introduces this quotation as words that God has said about his Son, 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: “with regard to the Son, God speaks” (See: [[rc://en/ta/man/translate/writing-quotations]])
 HEB	1	8	jlql		πρὸς…τὸν Υἱόν	1		Here, **with regard to** could indicate that: (1) God is speaking about the **Son**. Alternate translation: “concerning the Son” (2) God is speaking directly to the **Son**. Alternate translation: “to the Son”
 HEB	1	8	b155	guidelines-sonofgodprinciples	τὸν Υἱόν	1	Son	**Son** is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
-HEB	1	8	x9uc	figs-quotations	πρὸς…τὸν Υἱόν, ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ.	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. If you use the following alternate translation, you will need to express the rest of the quote in the next verse as an indirect quote as well. Alternate translation: “to the Son he says that he is God and that his throne is forever and ever, and the scepter of righteousness is the scepter of his kingdom.” (See: [[rc://en/ta/man/translate/figs-quotations]])
-HEB	1	8	jqi7	figs-yousingular	σου	1		Here, **Your** refers to one person, the **Son**. Therefore, **Your** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]])
-HEB	1	8	ewm4	figs-metonymy	ὁ θρόνος σου	1	Your throne, God, is forever and ever	Here, **throne** figuratively refers to what the person on the **throne** does, which is to rule. If your readers would misunderstand **throne**, you could express the idea by referring to “rule” or “reign.” Alternate translation: “Your reign” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-HEB	1	8	qi4x	figs-exclamations	ὁ Θεὸς	1		Here, **O God** directly addresses and names who “you” in the quote is. **O** is an older way to indicate direct address in English. Use a form in your language that indicates direct address. Alternate translation: “God” or “you who are God” (See: [[rc://en/ta/man/translate/figs-exclamations]])
-HEB	1	8	eg09	figs-idiom	εἰς τὸν αἰῶνα τοῦ αἰῶνος	1		Here, **forever {and} ever** indicates that something lasts forever or does not come to an end. If your readers would misunderstand this idiom, you could use a comparable idiom or express the idea plainly. Alternate translation: “lasts forever” or “never ends” (See: [[rc://en/ta/man/translate/figs-idiom]])
-HEB	1	8	k4cf	figs-metonymy	ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ	1	The scepter of your kingdom is the scepter of justice	Here, **scepter** figuratively refers to how the person who has the **scepter** rules. If your readers would misunderstand **scepter**, you could express the idea by referring to how the person “rules” or “reigns.” Alternate translation: “with righteousness is how he rules his kingdom” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+HEB	1	8	x9uc	figs-quotations	πρὸς…τὸν Υἱόν, ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ.	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 following verse as an indirect quote as well. Alternate translation: “to the Son he says that he is God and that his throne is forever and ever, and the scepter of righteousness is the scepter of his kingdom.” (See: [[rc://en/ta/man/translate/figs-quotations]])
+HEB	1	8	jqi7	figs-yousingular	σου	1		Since **Your** refers to one person, the **Son**, it is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]])
+HEB	1	8	ewm4	figs-metonymy	ὁ θρόνος σου	1	Your throne, God, is forever and ever	Here, **throne** refers to what the person on the **throne** does, which is to rule. If it would be helpful in your language, you could express the idea by referring to “rule” or “reign.” Alternate translation: “Your reign” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+HEB	1	8	qi4x	figs-exclamations	ὁ Θεὸς	1		Here, **God** directly addresses and names who “you” in the quote is. Use a form in your language that indicates direct address. Alternate translation: “O God” or “you who are God” (See: [[rc://en/ta/man/translate/figs-exclamations]])
+HEB	1	8	eg09	figs-idiom	εἰς τὸν αἰῶνα τοῦ αἰῶνος	1		Here, **forever {and} ever** indicates that something lasts forever or does not come to an end. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “lasts forever” or “never ends” (See: [[rc://en/ta/man/translate/figs-idiom]])
+HEB	1	8	k4cf	figs-metonymy	ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ	1	The scepter of your kingdom is the scepter of justice	Here, **scepter** refers to how the person who has the **scepter** rules. If it would be helpful in your language, you could express the idea by referring to how the person “rules” or “reigns.” Alternate translation: “with righteousness is how he rules his kingdom” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 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 your readers would misunderstand **his** here, you could continue to use **you** instead. Alternate translation: “your” (See: [[rc://en/ta/man/translate/figs-123person]])
+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	p5va	figs-yousingular	ἠγάπησας…ἐμίσησας…σε…σου…σου	1		Here, **You**, **your**, and **you** refer to one person, the Son. Therefore, all forms of **you** in this verse are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
+HEB	1	9	p5va	figs-yousingular	ἠγάπησας…ἐμίσησας…σε…σου…σου	1		Since **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 **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 your readers would misunderstand why the quotation repeats **God**, you could express the idea by using **God** once and emphasize the phrase in another way. Alternate translation: “the God whom you serve has anointed” (See: [[rc://en/ta/man/translate/figs-doublet]])
-HEB	1	9	eyqe	figs-123person	ἔχρισέν…ὁ Θεός, ὁ Θεός σου	1		Since **God** is the one speaking this quotation, he refers to himself in the third person here. If your readers would misunderstand that God is speaking about himself, you could use the first person here to clarify that this is not another **God**. Alternate translation: “I, who am your God, have anointed” (See: [[rc://en/ta/man/translate/figs-123person]])
-HEB	1	9	t9yw	figs-metaphor	ἔχρισέν σε…ἔλαιον ἀγαλλιάσεως	1	has anointed you with the oil of joy more than your companions	In the author’s culture, people were often **anointed** with **oil** when they received special authority or power, including when a person became king. Here the author applies this “anointing” to the Son. In this situation, it figuratively refers to how God has exalted the Son and given him power and authority. The phrase **oil of exultation** refers to how the “anointing” leads to or results in **exultation**. If your readers would misunderstand the anointing language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “has honored and empowered you so that you exult” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+HEB	1	9	lu3m	figs-doublet	ἔχρισέν…ὁ Θεός, ὁ Θεός σου	1		Here the quotation repeats **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]])
+HEB	1	9	eyqe	figs-123person	ἔχρισέν…ὁ Θεός, ὁ Θεός σου	1		Since **God** is the one speaking this quotation, he refers to himself in the third person here. If it would be helpful in your language, you could use the first person here to clarify that this is not another **God**. Alternate translation: “I, who am your God, have anointed” (See: [[rc://en/ta/man/translate/figs-123person]])
+HEB	1	9	t9yw	figs-metaphor	ἔχρισέν σε…ἔλαιον ἀγαλλιάσεως	1	has anointed you with the oil of joy more than your companions	In the author’s culture, people were often **anointed** with **oil** when they received special authority or power, including when a person became king. Here the author applies this “anointing” to the Son. In this situation, it refers to how God has exalted the Son and given him power and authority. The phrase **oil of exultation** refers to how the “anointing” leads to or results in **exultation**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “has honored and empowered you so that you exult” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 HEB	1	9	w1l1	figs-possession	ἔλαιον ἀγαλλιάσεως	1		Here the quotation uses the possessive form to show that the **oil** leads to **exultation**. If your language does not use the possessive form for that idea, you could express the idea with a word or phrase that indicates result. Alternate translation: “with the oil that leads to exultation” (See: [[rc://en/ta/man/translate/figs-possession]])
 HEB	1	9	h3ne	figs-abstractnouns	ἀγαλλιάσεως	1		If your language does not use an abstract noun for the idea behind **exultation**, you could express the idea by using a verb such as “exult” or “rejoice.” Alternate translation: “that makes you rejoice” or “which causes you to exult” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	1	9	akn8	figs-extrainfo	τοὺς μετόχους σου	1		Here the author does not clarify who the **companions** are. In the context of the quotation, they probably referred to other people in the royal family who did not become king. In the context of Hebrews, they probably refer to those who believe in Jesus. God saves them, but he does not seat them at his right hand like he does with Jesus. However, neither the quotation nor the author of Hebrews state explicitly who the **companions** are, so you should leave their identify unspecified if possible. Alternate translation: “those who are with you” (See: [[rc://en/ta/man/translate/figs-extrainfo]])