Removed doubled words

en_tn_42-MRK.tsv

@@ -1295,7 +1295,7 @@ MRK	14	27	lty4	figs-idiom	πάντες σκανδαλισθήσεσθε	1	will f
 MRK	14	27	gkb5	writing-quotations	γέγραπται	1		Here, Mark uses **it is written** to introduce a quotation from an Old Testament passage of Scripture, ([Zechariah 13:7](../zec/13/07.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Mark is quoting from an important text. Alternate translation: “it is written in God’s Word” or “it is written by Zechariah the prophet” (See: [[rc://en/ta/man/translate/writing-quotations]])
 MRK	14	27	jp51	figs-activepassive	γέγραπται	1		If your language does not use the passive form in this way, you can express the idea in active form, as modeled by the UST, or in another way that is natural in your language. If you must state who did the action, Jesus implies that “Zechariah” did it. Alternate translation: “regarding what would happen to the Messiah and his followers, Zechariah wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 MRK	14	27	qzzv	figs-quotesinquotes	ὅτι γέγραπται, πατάξω τὸν ποιμένα καὶ τὰ πρόβατα διασκορπισθήσονται	1		If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “because Zechariah the prophet wrote that God would strike the shepherd and the sheep would be scattered” or “because Zechariah the prophet predicted in the Scriptures that God would strike the shepherd and the sheep would be scattered” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
-MRK	14	27	cv7z	figs-metaphor	πατάξω τὸν ποιμένα καὶ τὰ πρόβατα διασκορπισθήσονται	1		Jesus is quoting a prophecy from from ([Zechariah 13:7](../zec/13/07.md)) in which the prophet Zechariah speaks of the Messiah as if he were a **shepherd** and of the Messiah’s followers as if they were **sheep**. Since this is a quotation from Scripture, translate the words directly rather than providing an explanation of them, even if your language does not customarily use such figures of speech. If you want to explain the meaning of the metaphor, we recommend that you do that in a footnote rather than in the Bible text. (See: [[rc://en/ta/man/translate/figs-metaphor]])
+MRK	14	27	cv7z	figs-metaphor	πατάξω τὸν ποιμένα καὶ τὰ πρόβατα διασκορπισθήσονται	1		Jesus is quoting a prophecy from ([Zechariah 13:7](../zec/13/07.md)) in which the prophet Zechariah speaks of the Messiah as if he were a **shepherd** and of the Messiah’s followers as if they were **sheep**. Since this is a quotation from Scripture, translate the words directly rather than providing an explanation of them, even if your language does not customarily use such figures of speech. If you want to explain the meaning of the metaphor, we recommend that you do that in a footnote rather than in the Bible text. (See: [[rc://en/ta/man/translate/figs-metaphor]])
 MRK	14	27	w2az	figs-activepassive	τὰ πρόβατα διασκορπισθήσονται	1	the sheep will be scattered	If your language does not use the passive form in this way, you can express the idea behind the phrase **the sheep will be scattered** in another way that is natural in your language. The phrase **the sheep will be scattered** does not necessarily imply that there is someone making the action of scattering happen, so try to translate this phrase in a way that simply shows that **the sheep will be scattered** without saying who will make the action happen. Alternate translation: “the sheep will run away in different directions” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 MRK	14	28	dm1q	figs-explicit	ἐγερθῆναί με	1	I am raised up	The phrase **raised up** means to having become alive again after having died. If it would be helpful in your language, you could express that explicitly. Alternate translation: “I am made alive again” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	14	28	qi4g	figs-activepassive	τὸ ἐγερθῆναί με	1	I am raised up	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that God will do it. Alternate translation: “God raises me from the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1436,7 +1436,7 @@ MRK	15	13	nwms	figs-imperative	σταύρωσον αὐτόν	1		Here, the word
 MRK	15	14	e55i		σταύρωσον αὐτόν	1	But Pilate was saying to them	See how you translated the phrase **Crucify him** in [15:13](../15/13.md).
 MRK	15	15	qt8y		τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι	1	to do what was pleasing to the crowd	Alternate translation: “to make the crowd happy by doing what they wanted him to do”
 MRK	15	15	fwg6	figs-explicit	τὸν Ἰησοῦν φραγελλώσας	1	Jesus, having flogged him	Mark assumes that his readers will know that Pilate did not actually flog **Jesus**, and he assumes his readers will know that Pilate ordered his soldiers to do it. If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])
-MRK	15	15	yzn5	translate-unknown	φραγελλώσας	1	having flogged him	If your readers would not be familiar with this form of punishment, you could explain explicitly what flogging was. Flogging was a Roman penalty in in which they whipped a person with a whip to which were attached pieces of bone and metal to increase the whip’s capacity to do harm to the person being flogged. Alternate translation: “having whipped Jesus with a whip with pieces of bone and metal attached to it” or “having whipped Jesus with a whip to which was attached pieces of bone and metal” (See: [[rc://en/ta/man/translate/translate-unknown]])
+MRK	15	15	yzn5	translate-unknown	φραγελλώσας	1	having flogged him	If your readers would not be familiar with this form of punishment, you could explain explicitly what flogging was. Flogging was a Roman penalty in which they whipped a person with a whip to which were attached pieces of bone and metal to increase the whip’s capacity to do harm to the person being flogged. Alternate translation: “having whipped Jesus with a whip with pieces of bone and metal attached to it” or “having whipped Jesus with a whip to which was attached pieces of bone and metal” (See: [[rc://en/ta/man/translate/translate-unknown]])
 MRK	15	15	w1sl	grammar-connect-logic-goal	καὶ παρέδωκεν τὸν Ἰησοῦν φραγελλώσας, ἵνα σταυρωθῇ	1		The phrase **so that** introduces a purpose clause. With the phrase **so that he might be crucified**, Mark is stating the purpose for which Pilate** handed over Jesus**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “and after having Jesus flogged, he handed Jesus over to them in order that they might crucify him” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
 MRK	15	15	r9id	figs-activepassive	σταυρωθῇ	1	handed over Jesus, having flogged him, so that he might be crucified	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Mark implies that Pilate’s “soldiers” did it. Alternate translation: “his soldiers might take him away and crucify him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 MRK	15	16	eg6x	writing-background	ὅ ἐστιν πραιτώριον	1	the palace (that is, the Praetorium)	By clarifying **(that is, the Praetorium)**, Mark explains that **the palace** is the official residence of the Roman governor. This background information is given to help his readers understand exactly what he means by using the word **palace**. Use the natural form in your language for expressing background information. Alternate translation: “which is, the Praetorium” (See: [[rc://en/ta/man/translate/writing-background]])

en_tn_47-1CO.tsv

@@ -305,7 +305,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	3	ljri	figs-idiom	κατὰ ἄνθρωπον	1		Here Paul speaks of behavior that is **according to men**. He uses this phrase to refer to behaviors done by people who think and act in only human ways. These people do not have God’s Spirit, so they “walk” according to the values and goals of this world. If it would be helpful in your language, you could express the idea behind **according to men**by using a word or phrase that refers to things and behaviors valued by people who do not believe. Alternate translation: “according to what mere humans value” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	3	3	y8b4	figs-gendernotations	ἄνθρωπον	1		Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a non gendered word or refer to both genders. Alternate translation: “humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	4	cidr	grammar-connect-words-phrases	γὰρ	1		Here, **For** introduces further evidence for Paul’s argument that the Corinthians are acting in merely humans ways. If it would be helpful in your language, you could leave **For** untranslated or express the idea using a word or phrase that introduces more evidence or examples. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	3	4	g8zt	writing-pronouns	λέγῃ τις…ἕτερος	1		Here Paul uses the pronouns **one** and **another** to give two examples of some people in the Corinthian church who are saying these kinds of things. He does not mean that only two people are saying these things. He also does not mean that these are the only things that people in the church are saying. If it would be helpful in your language, you could express this form with words that introduce examples of a larger pattern, and you could add a phrase that indicates that the words **I am of Paul** and **I am of of Apollos** are two examples of the kinds of things that they are saying. Alternate translation: “some people among you say things like … other people among you say things like” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	3	4	g8zt	writing-pronouns	λέγῃ τις…ἕτερος	1		Here Paul uses the pronouns **one** and **another** to give two examples of some people in the Corinthian church who are saying these kinds of things. He does not mean that only two people are saying these things. He also does not mean that these are the only things that people in the church are saying. If it would be helpful in your language, you could express this form with words that introduce examples of a larger pattern, and you could add a phrase that indicates that the words **I am of Paul** and **I am of Apollos** are two examples of the kinds of things that they are saying. Alternate translation: “some people among you say things like … other people among you say things like” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	3	4	rmtq	figs-quotations	ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ	1		If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that he or she is of Paul … that he or she is of Apollos” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	3	4	g68p	figs-possession	ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ	1		Just as in [1:12](../01/12.md), Paul uses the possessive form to indicate that people are claiming to be part of a specific leader’s group. If it would be helpful in your language, you could express the idea behind this form with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul’ … ‘I follow Apollos’” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	3	4	s96g	figs-rquestion	οὐκ ἄνθρωποί ἐστε?	1	are you not living as human beings?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this question with a statement that draws a conclusion from what Paul says the Corinthians are saying. Alternate translation: “you are men” or “this shows that you are men” (See: [[rc://en/ta/man/translate/figs-rquestion]])
@@ -1280,7 +1280,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	10	4	xut2	figs-explicit	πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα; ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας	1	drank the same spiritual drink … spiritual rock	Here Paul refers to two stories that tell how the Israelites drank water that came out of a rock. For these stories, see [Exodus 17:1–7](../exo/17/01.md) and [Numbers 20:2–13](../num/20/02.md). In both of these stories, the Israelites are thirsty in the desert, and God commands Moses to act (either by speaking or by striking the rock with a staff) so that water comes out of the rock for the Israelites to drink. If your readers are not familiar with these stories, you could add a footnote that refers to or summarizes the stories. (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	10	4	wina	translate-unknown	πνευματικὸν	1	drank the same spiritual drink … spiritual rock	Here, **spiritual** could indicate: (1) that Paul is indicating that the **drink** should be compared with the wine in the Lord’s Supper, which is also **spiritual**. Alternate translation: “divine” (2) that the **drink** came from God in a supernatural way. Alternate translation: “supernatural” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	10	4	op27	translate-unknown	πνευματικῆς	1	drank the same spiritual drink … spiritual rock	Here, **spiritual** could indicate: (1) that Paul is already hinting that the **rock** should be interpreted as more than a rock, as **Christ** (as he does at the end of the verse). Alternate translation: “a divine” (2) that God used the **rock** in a supernatural way. Alternate translation: “a supernatural” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	10	4	hcae	figs-explicit	ἀκολουθούσης πέτρας	1	drank the same spiritual drink … spiritual rock	Some early Jewish scholars used the two stories about the water coming from the rock to argue that it was the same rock in both stories. This means that the rock was **following** the Israelites as they journeyed through the desert. Paul seems to refer to this interpretation here. If it would be helpful in your language, you could translate **following {them}** by including including a footnote explaining why Paul speaks in this way. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	10	4	hcae	figs-explicit	ἀκολουθούσης πέτρας	1	drank the same spiritual drink … spiritual rock	Some early Jewish scholars used the two stories about the water coming from the rock to argue that it was the same rock in both stories. This means that the rock was **following** the Israelites as they journeyed through the desert. Paul seems to refer to this interpretation here. If it would be helpful in your language, you could translate **following {them}** by including a footnote explaining why Paul speaks in this way. (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	10	4	whj4	figs-metaphor	ἡ…πέτρα ἦν ὁ Χριστός	1	that rock was Christ	Here Paul identifies the **rock** as **Christ**. By speaking in this way, he means that the rock was the source of water and life for the Israelites, just as **Christ** is the source of life for all those who believe in him. Paul also probably means that **Christ** was the one who made the water come from the **rock**. If possible, preserve Paul’s metaphor here. If you must express the idea in another, you could state a comparison between how the **rock** provided for the Israelites and how **Christ** provides for all his people, including the Israelites. Alternate translation: “they received water from that rock like we receive life from Christ” or “Christ provided for them through the rock, and he provides for us now” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	10	5	lh93		οὐκ…ηὐδόκησεν	1	not well pleased	Alternate translation: “was displeased”
 1CO	10	5	tnu4	figs-activepassive	οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ Θεός	1	most of them	If it would be more natural in your language, you could rearrange this clause so that **them** is the subject and **God** is the object. Alternate translation: “most of them were not pleasing to God” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1573,7 +1573,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	28	mwzr	figs-imperative3p	δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω.	1	examine	In this verse, Paul uses three third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “must” or “should.” Alternate translation: “But a man must examine himself, and in this way he should eat from the bread, and he should drink from the cup” (See: [[rc://en/ta/man/translate/figs-imperative3p]])
 1CO	11	28	nhx7	figs-gendernotations	ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω	1	examine	Here, **a man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter which their gender might be. If it would be helpful in your language, you could express the idea behind these words by using word that do not have gender, or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	11	28	ih78	figs-infostructure	οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω	1	examine	Here, **in this way** introduces both **let him eat** and **let him drink**. If it would be helpful in your language, you could combine **let him drink** and the earlier command, or you could repeat **in this way**. Alternate translation: “in this way let him eat from the bread and drink from the cup” or “in this way let him eat from the bread, and in this way let him drink from the cup” (See: [[rc://en/ta/man/translate/figs-infostructure]])
-1CO	11	28	hzac	figs-idiom	ἐκ τοῦ ἄρτου ἐσθιέτω	1	examine	Here, to **eat from** something means to **eat** some of that thing. If it would be helpful in your language, you could express **eat from** with a word or phrase that refers to eating part of something. Alternate translation: “let him eat eat his portion of the bread” or “let him eat some of the loaf of bread” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	11	28	hzac	figs-idiom	ἐκ τοῦ ἄρτου ἐσθιέτω	1	examine	Here, to **eat from** something means to **eat** some of that thing. If it would be helpful in your language, you could express **eat from** with a word or phrase that refers to eating part of something. Alternate translation: “let him eat his portion of the bread” or “let him eat some of the loaf of bread” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	11	29	gqd2	figs-metaphor	μὴ διακρίνων τὸ σῶμα	1	without discerning the body	Here, **body** could refer to: (1) the “church,” which is **the body** of Christ (for a similar use of **body**, see [12:27](../12/27.md)). The point would be that people are behaving during the Lord’s Supper in a way that does not respect fellow believers, who are **the body** of Christ. Alternate translation: “without discerning that fellow believers are the body” (2) the presence of **the body** of Christ in the Lord’s Supper itself. The point would be that believers are participating in the Lord’s Supper in a way that does not respect how Christ’s **body** is present in the bread and wine. Alternate translation: “without discerning the presence of the Lord’s body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	11	29	uxvq	figs-metaphor	κρίμα ἑαυτῷ, ἐσθίει καὶ πίνει	1	without discerning the body	Here Paul speaks as if people could “eat and drink” **judgment**. By speaking this way, Paul means that the result of their “eating and drinking” is not physical or spiritual nourishment but **judgment**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “is judged as a result of eating and drinking” or “eats and drinks with the result that he receives judgment” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	11	29	x3n8	figs-abstractnouns	κρίμα ἑαυτῷ	1	without discerning the body	If your language does not use an abstract noun for the idea behind **judgment**, you can express the idea by using a verb such as “judge.” Paul implies that “God” is the one who is doing the “judging.” Alternate translation: “with the result that God judges him” or “the fact that God will judge him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1588,7 +1588,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	32	c8qi	figs-activepassive	παιδευόμεθα, ἵνα μὴ…κατακριθῶμεν	1	we are judged by the Lord, we are disciplined, so that we may not be condemned	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **we** instead of focusing on the person doing the actions. However, if you must state who does the actions, Paul implies that “God” or **the Lord** does them. Alternate translation: “he disciplines us so that he does not condemn us” or “he disciplines us so that God does not condemn us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	11	32	gr2a	figs-synecdoche	τῷ κόσμῳ	1	we are judged by the Lord, we are disciplined, so that we may not be condemned	Here Paul uses **world** to refer primarily to the humans that are part of the **world**, those who do not believe in Christ. If it would be helpful in your language, you could express the meaning of this word by translating **world** with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 1CO	11	33	igek	figs-gendernotations	ἀδελφοί	1	come together to eat	Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	11	33	maa7	grammar-connect-time-simultaneous	συνερχόμενοι εἰς τὸ φαγεῖν	1	come together to eat	Here, **coming together to eat** is the situation in which the the Corinthians are to **wait for one another**. If it would be helpful in your language, you could express the relationship between these statements by clarifying that **coming together to eat** is the context in which they should **wait for one another**. Alternate translation: “whenever you come together to eat” or “at the time you come together to eat” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
+1CO	11	33	maa7	grammar-connect-time-simultaneous	συνερχόμενοι εἰς τὸ φαγεῖν	1	come together to eat	Here, **coming together to eat** is the situation in which the Corinthians are to **wait for one another**. If it would be helpful in your language, you could express the relationship between these statements by clarifying that **coming together to eat** is the context in which they should **wait for one another**. Alternate translation: “whenever you come together to eat” or “at the time you come together to eat” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
 1CO	11	33	bvhq	figs-explicit	συνερχόμενοι εἰς τὸ φαγεῖν	1	come together to eat	Here Paul implies that they are eating the Lord’s Supper. If it would be helpful in your language, you could express the idea behind this implication explicitly. Alternate translation: “coming together to participate in the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	33	nky5	figs-explicit	ἀλλήλους ἐκδέχεσθε	1	wait for one another	Here you should follow the interpretation of “each one takes his own supper first” that you chose in [11:21](../11/21.md). To **wait for one another** could be a command to: (1) avoid receiving food before others. This could prohibit people from receiving food that was specially prepared for them ahead of time in proportion to their social status. Or, it could prohibit the people who were served first from eating more than their fair share and using up all the food before others were served. Alternate translation: “eat the same food as everyone else” or “wait to eat until everyone has been served” (2) show hospitality to other believers by not devouring one’s own food and instead sharing with others. Alternate translation: “show hospitality to one another” or “share with one another” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	34	zowl	grammar-connect-condition-hypothetical	εἴ	1	let him eat at home	Here Paul uses **If** to introduce a true possibility. He means that someone might be **hungry**, or someone might not. He specifies the result for **If anyone is hungry**. If it would be helpful in your language, you could express this form by stating the **If** statement by introducing it with a word such as “whenever.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
@@ -2264,7 +2264,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	36	jnf9	figs-exclamations	ἄφρων! σὺ	1	You are so foolish! What you sow	Here Paul calls the hypothetical “someone” who asked the questions ([15:35](../15/35.md)) a **foolish one**. He does not mean that the questions are wrong, for he spends many of the next verses answering these questions. Rather, he means that someone who does not know the answers to these questions is **foolish**. If it would be helpful in your language, you could express **foolish one** with a word or phrase that identifies someone who should know something but does not. Alternate translation: “You silly person” or “You know nothing” (See: [[rc://en/ta/man/translate/figs-exclamations]])
 1CO	15	36	q2zd		ὃ σπείρεις, οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ	1	What you sow will not start to grow unless it dies	In [15:36–38](../15/36.md), Paul speaks about how farmers **sow** seeds as an analogy for understanding how the dead resurrect. In this verse, the point is that seeds have a new kind of “life” after they are buried in the ground and thus “die.” Just like this, humans also have a new kind of “life” after they “die.” If it would be helpful in your language, you could translate this to make it clear that Paul is using an analogy. Alternate translation: “Here is an example: what you sow is not caused to live unless it dies”
 1CO	15	36	o81c	translate-unknown	ὃ σπείρεις, οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ	1	What you sow will not start to grow unless it dies	Here Paul speaks about farming practices that were common in his culture. A farmer would **sow** seeds on the dirt in a field, and the seed would sink into the field and seemingly “die.” Only after a period where it lies “dead” in the ground does the seed **live** in new form as a plant. You could use words or phrases that describe these kinds of farming practices in your culture. Paul specifically uses **live** and **die** to connect the farming practices to human life and death, so if possible use terms that can apply to both humans and seeds. Alternate translation: “The seeds that you plant do not live as plants unless they are first buried in the ground” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	15	36	elgv	figs-activepassive	οὐ ζῳοποιεῖται	1	What you sow will not start to grow unless it dies	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on how **What you sow** ends up “living” rather than focusing on on what or who causes it **to live**. If you must state who does the action, Paul implies that “God” or the plant itself does it. Alternate translation: “God does not cause to live” or “does not begin to live” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	15	36	elgv	figs-activepassive	οὐ ζῳοποιεῖται	1	What you sow will not start to grow unless it dies	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on how **What you sow** ends up “living” rather than focusing on what or who causes it **to live**. If you must state who does the action, Paul implies that “God” or the plant itself does it. Alternate translation: “God does not cause to live” or “does not begin to live” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	36	uiv9	grammar-connect-exceptions	οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ	1	What you sow will not start to grow unless it dies	If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this sentence to avoid using an exception clause. Alternate translation: “only is caused to live once it dies” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	15	37	pw6v	figs-ellipsis	ὃ σπείρεις	1	What you sow is not the body that will be	Here Paul refers to **what you sow** without including a main verb. He does this in order to identify the topic that he is about to comment on. If your language would not introduce a topic in this way, you could include a main verb or use a form that normally introduces a topic in your language. Alternate translation: “while we are speaking about what you sow” or “when you sow” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	15	37	h6zi	figs-yousingular	ὃ σπείρεις, οὐ…σπείρεις	1	What you sow	Here Paul continues to address the person who asked the question in [15:35](../15/35.md). That person is a hypothetical “someone,” but Paul still addresses the answer to **you** in the singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
@@ -2386,7 +2386,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	55	zw75	figs-quotations	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. You may need to include a word or phrase at the beginning to indicate that Paul is introducing a new quotation. Alternate translation: “It is further written that death is asked about where its victory is and about where its sting is” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	15	55	c9zw	figs-apostrophe	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	Here Paul quotes how Hosea addresses something that he knows cannot hear him, **Death**, in order to show his listeners in a strong way how he feels about it. If this is confusing in your language, consider expressing this feeling by talking about **Death**. Alternate translation: “Where is the victory of death? Where is the sting of death?” (See: [[rc://en/ta/man/translate/figs-apostrophe]])
 1CO	15	55	rn56	figs-abstractnouns	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	If your language does not use an abstract noun for the idea behind **Death**, you can express the idea by using a verb such as “die.” If you do this, you may need to express the direct address to **Death** in another way. Alternate translation: “When people die, where is the victory? When people die, where is the sting?” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	15	55	l23m	figs-parallelism	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	Here Paul quotes how Hosea repeats **O death, where {is} your**. Parallel structures like this were poetic in Hosea’s culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “O death, where is your conquest?” or “O death, where are are your victory and sting?” (See: [[rc://en/ta/man/translate/figs-parallelism]])
+1CO	15	55	l23m	figs-parallelism	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	Here Paul quotes how Hosea repeats **O death, where {is} your**. Parallel structures like this were poetic in Hosea’s culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “O death, where is your conquest?” or “O death, where are your victory and sting?” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 1CO	15	55	pdxo	figs-rquestion	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1		Paul does not quote these questions because he is looking for information about **where** death’s **victory** and **sting** are. Rather, the questions involve the Corinthians in what Paul is arguing. The question assumes that the answer is “nowhere.” In other words, there is no **victory** or **sting** for **Death**. If it would be helpful in your language, you could express the idea behind these questions with a strong negation. Alternate translation: “O death, you have no victory! O death, you have no sting!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	15	55	gg3d	figs-you	σου…σου	1	your … your	Both appearances of **your** refer back to **Death** and are singular. (See: [[rc://en/ta/man/translate/figs-you]])
 1CO	15	55	r1sl	figs-abstractnouns	ποῦ σου…τὸ νῖκος	1	your … your	If your language does not use an abstract noun for the idea behind **victory**, you can express the idea by using a verb such as “conquer.” Alternate translation: “have you conquered anything” or “where is how you have conquered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])

en_tn_59-HEB.tsv

@@ -451,7 +451,7 @@ HEB	4	12	g4tc	figs-metaphor	τομώτερος, ὑπὲρ πᾶσαν μάχα
 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 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	sc3m	translate-unknown	ἁρμῶν τε καὶ μυελῶν	1	joints and marrow	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 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]])
@@ -882,7 +882,7 @@ 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<br><br>## Structure and Formatting<br><br>5. The Son as high priest (5:1–10:18)<br>      * Teaching: The ministry of the Son (8:1–6)<br>      * Teaching: The new covenant (8:7–13)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [8:8–12](../08/08.md), which are words from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### New covenant<br><br>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]])<br><br>### The heavenly sanctuary<br><br>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]])<br><br>## Important Figures of Speech in this Chapter<br><br>### The “house” of Israel or Judah<br><br>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]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Was Jesus a priest when he lived and died on earth?<br><br>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.<br><br>### What is the “fault” in the first covenant?<br><br>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<br><br>## Structure and Formatting<br><br>5. The Son as high priest (5:1–10:18)<br>      * Teaching: The ministry of the Son (8:1–6)<br>      * Teaching: The new covenant (8:7–13)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [8:8–12](../08/08.md), which are words from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### New covenant<br><br>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]])<br><br>### The heavenly sanctuary<br><br>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]])<br><br>## Important Figures of Speech in this Chapter<br><br>### The “house” of Israel or Judah<br><br>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]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Was Jesus a priest when he lived and died on earth?<br><br>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.<br><br>### What is the “fault” in the first covenant?<br><br>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 “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]])
@@ -937,7 +937,7 @@ HEB	8	7	wb9d	translate-ordinal	ἡ πρώτη…δευτέρας	1	first covenan
 HEB	8	7	gig6	figs-explicit	ἡ πρώτη ἐκείνη…δευτέρας	1	had been faultless	Here, the words **first** and **second** refer to two covenants that God made. The **first** covenant is the one that God made with the Israelites through Moses, and it was made before the **second** covenant, which is the one that God makes with his people through Jesus. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “the covenant that God made with his people at first … for another, later covenant” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	8	7	np7l	figs-idiom	οὐκ ἂν δευτέρας ἐζητεῖτο τόπος	1	had been faultless	Here, the phrase **no place would have been sought** refers to how God would not have made another covenant if the first one had been **faultless**. The word **place** refers to a situation in which another covenant would exist. The idiom avoids referring to who is doing the “seeking.” If it would be helpful in your language, you could use an expression that refers to an “opportunity” or “situation” in which another covenant is made. Alternate translation: “there would not have been a situation in which another covenant was made” or “there would have been no need for a second one” (See: [[rc://en/ta/man/translate/figs-idiom]])
 HEB	8	7	pktf	figs-activepassive	οὐκ…ἐζητεῖτο τόπος	1	had been faultless	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 **place** that is **sought** rather than focusing on the person doing the “seeking.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “no one would have sought a place” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-HEB	8	8	ya4n	grammar-connect-logic-result	γὰρ	1	General Information:	Here, the word **For** introduces support for what the author has claimed about how the first covenant was not “faultless” (see [8:7](../08/07.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “We know that the first first covenant was not faultless, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
+HEB	8	8	ya4n	grammar-connect-logic-result	γὰρ	1	General Information:	Here, the word **For** introduces support for what the author has claimed about how the first covenant was not “faultless” (see [8:7](../08/07.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “We know that the first covenant was not faultless, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 HEB	8	8	sqb4	writing-pronouns	αὐτοῖς	1	with the people	Here, the word **them** refers to the people with whom God made the “first covenant”: the people of Israel. The author may be referring specifically to the people whom God led out of Egypt, or he may be referring to all the people who lived under the “first covenant.” If it would be helpful in your language, you could clarify to whom **them** refers. Alternate translation: “with the Israelite ancestors” or “with the people of Israel” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 HEB	8	8	jd18	writing-quotations	λέγει	1	with the people	Here and in the following four verses, the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Jeremiah 31:31–34](../jer/31/31.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: “God spoke” (See: [[rc://en/ta/man/translate/writing-quotations]])
 HEB	8	8	ncqt	figs-quotations	λέγει, ἰδοὺ, ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω, ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα, διαθήκην καινήν;	1	with the people	If you do not use this form in your language, you could translate these words as an indirect quote instead of as a direct quote. If you translate these words as an indirect quote, you also need to translate the words in the following four verses as indirect quotes. Alternate translation: “he says that you should behold, as days are coming, so he says, when he will complete a new covenant with the house of Israel and with the house of Judah” (See: [[rc://en/ta/man/translate/figs-quotations]])
@@ -1119,7 +1119,7 @@ HEB	9	16	vlxa	figs-explicit	διαθήκη	1	the death of the person who made it
 HEB	9	16	dzg3	figs-abstractnouns	θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου	1	the death of the person who made it must be proven	If your language does not use abstract nouns for the ideas behind **necessity** and **death**, you could express the ideas by using verbs such as “need” and “die.” Alternate translation: “it needs to be proved that the one having covenanted it has died” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	9	16	um9a	figs-activepassive	θάνατον…φέρεσθαι τοῦ διαθεμένου	1	the death of the person who made it must be proven	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 death** that is **proven** rather than focusing on the person doing the “proving.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “someone to prove the death of the one having covenanted it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 HEB	9	16	b2bd	translate-unknown	τοῦ διαθεμένου	1	the death of the person who made it must be proven	Here, the word **covenanted** refers to the process of creating the **covenant**. If it would be helpful in your language, you could use a word or phrase that refers to setting up or creating a **covenant** or agreement. Alternate translation: “of the one having created it” or “of the one having made it” (See: [[rc://en/ta/man/translate/translate-unknown]])
-HEB	9	16	rsbu	figs-explicit	φέρεσθαι	1	the death of the person who made it must be proven	The exact meaning of the word translated **to be proven** depends on how you understand the word **covenant** here: (1) if the word **covenant** refers to a “will,” the author means that the “will” is not valid or effective until everyone knows that the person who made the will is dead. Alternate translation: “to have taken place” or “to be publicly shown” (2) if the word **covenant** refers to any **covenant**, the author means that the the **covenant** is not valid or effective unless the person who made it has sworn or promised that he or she will keep the **covenant** or “die.” Alternate translation: “to be presented as guarantee” or “to be stated as the consequence of breaking the covenant” (See: [[rc://en/ta/man/translate/figs-explicit]])
+HEB	9	16	rsbu	figs-explicit	φέρεσθαι	1	the death of the person who made it must be proven	The exact meaning of the word translated **to be proven** depends on how you understand the word **covenant** here: (1) if the word **covenant** refers to a “will,” the author means that the “will” is not valid or effective until everyone knows that the person who made the will is dead. Alternate translation: “to have taken place” or “to be publicly shown” (2) if the word **covenant** refers to any **covenant**, the author means that the **covenant** is not valid or effective unless the person who made it has sworn or promised that he or she will keep the **covenant** or “die.” Alternate translation: “to be presented as guarantee” or “to be stated as the consequence of breaking the covenant” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	9	17	dv7r	grammar-connect-words-phrases	γὰρ	1	the death of the person who made it must be proven	Here, the word **For** introduces a further explanation of what the author said in the previous verse ([9:16](../09/16.md)) about covenants and death. If it would be helpful in your language, you could use a word or phrase that introduces further explanation, or you could leave **For** untranslated. Alternate translation: “As you can see,” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 HEB	9	17	s5yz	figs-explicit	διαθήκη	1	the death of the person who made it must be proven	Here, just as in [9:16](../09/16.md), the word **covenant** could refer to: (1) a specific type of agreement in which a person declares or writes what should be done with their possessions when they die. In this case, the author is slightly shifting the meaning of **covenant** when he uses the word in [9:16–17](../09/16.md). Alternate translation: “a covenant about what happens after a person dies” or “a last testament” (2) the same kind of **covenant** that he has been speaking about throughout the letter. Alternate translation: “every covenant” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	9	17	euuf	figs-idiom	βεβαία…μήποτε ἰσχύει	1	the death of the person who made it must be proven	Here, the phrases **in force** and **has force** identify that the agreement is binding or will be carried out. If it would be helpful in your language, you could use words or phrases that identify an agreement as binding or required. Alternate translation: “is official … it never is official” or “has power … it never has power” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -1182,7 +1182,7 @@ HEB	9	25	rlua	figs-explicit	ὁ ἀρχιερεὺς εἰσέρχεται εἰ
 HEB	9	25	s0va	figs-go	εἰσέρχεται εἰς	1	He did not go there	Here, the phrase **enters into** refers to movement from outside a structure into that structure. Use a word or phrase that identifies this kind of movement in your language. Alternate translation: “moves into” (See: [[rc://en/ta/man/translate/figs-go]])
 HEB	9	25	hlrs	figs-explicit	τὰ ἅγια	1	He did not go there	Here, the phrase **the holy {places}** could refer to: (1) the Most Holy Place, the inner part of the earthly sanctuary that the **high priest** entered once a year. Alternate translation: “the Most Holy Place” (2) the entire earthly sanctuary, which the high priest entered many times in the year but especially on the Day of Atonement. Alternate translation: “the sanctuary” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	9	25	fxtc	figs-idiom	κατ’ ἐνιαυτὸν	1	He did not go there	Here, the phrase **each year** refers to something that happens one year, and then the next year, and so on. One way of expressing this idea is with the phrase “year by year.” The author’s point is that the **high priest enters** every single year. If it would be helpful in your language, you could use a word or phrase that refers to sequential years. Alternate translation: “year by year” or “every single year” (See: [[rc://en/ta/man/translate/figs-idiom]])
-HEB	9	25	zpf3	figs-explicit	ἐν αἵματι ἀλλοτρίῳ	1	with the blood of another	Here, the **blood** is **not his his own** because it comes from an animal that someone has sacrificed. The author expresses the idea in this way because he is contrasting the **high priest** with Jesus, who did use his own blood (see [9:12](../09/12.md)). If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “with another being’s blood” or “with blood from an animal” (See: [[rc://en/ta/man/translate/figs-explicit]])
+HEB	9	25	zpf3	figs-explicit	ἐν αἵματι ἀλλοτρίῳ	1	with the blood of another	Here, the **blood** is **not his own** because it comes from an animal that someone has sacrificed. The author expresses the idea in this way because he is contrasting the **high priest** with Jesus, who did use his own blood (see [9:12](../09/12.md)). If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “with another being’s blood” or “with blood from an animal” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	9	26	o42h	figs-ellipsis	ἐπεὶ ἔδει	1	If that had been the case	Here the author does not directly state the basis for his inference (**since**). Instead, he implies that it is a positive version of the negative statement “not in order to offer himself many times” in [9:25](../09/25.md). In other words, the point is that Christ could not make an offering many times, **since** then it would be **necessary for him to suffer many times**. If it would be helpful in your language, you could include some of the implied words to make the idea clearer. Alternate translation: “since he would have offered himself many times, it would have been necessary for” or “since otherwise it would have been necessary for” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 HEB	9	26	kg1l	writing-pronouns	αὐτὸν	1	If that had been the case	Here, the word **him** refers to Jesus. If it would be helpful in your language, you could make explicit to whom **him** refers. Alternate translation: “Jesus” or “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 HEB	9	26	rwtt	figs-explicit	παθεῖν	1	If that had been the case	Here the author uses the word **suffer** to refer to everything bad that Jesus experienced, but he is especially focusing on Jesus’ death on the cross. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “to suffer and die” or “to be crucified” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1441,7 +1441,7 @@ HEB	10	38	zl9g	figs-metaphor	ὑποστείληται	1	My righteous … I will
 HEB	10	38	r8mh	figs-synecdoche	οὐκ εὐδοκεῖ ἡ ψυχή μου	1	My righteous … I will	Here, the phrase **my soul** is a way to refer to oneself as a whole. If it would be helpful in your language, you could use a word or phrase that speakers would use to refer to themselves. Alternate translation: “I myself am not well-pleased” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 HEB	10	39	wesk	figs-infostructure	ἡμεῖς…οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς	1	who turn back to destruction	If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “we ourselves are of faith to the preservation of the soul, not of shrinking back to destruction” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 HEB	10	39	hg36	figs-rpronouns	ἡμεῖς…οὐκ ἐσμὲν	1	who turn back to destruction	Here, the word **ourselves** emphasizes **we**. Consider using a natural way to emphasize **we** in your language. Alternate translation: “as for us, we are not” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
-HEB	10	39	vxae	figs-possession	ὑποστολῆς…πίστεως	1	who turn back to destruction	Here the author uses the possessive form to indicate that **we ourselves**: (1) belong to the group of people that has **faith**, not to the group of people that “shrink back.” Alternate translation: “among those who who shrink back … among those who have faith” (2) are the kind of people that have **faith**, not the kind of people that “shrink back.” Alternate translation: “the kind of people who shrink back … the kind of people who have faith” (See: [[rc://en/ta/man/translate/figs-possession]])
+HEB	10	39	vxae	figs-possession	ὑποστολῆς…πίστεως	1	who turn back to destruction	Here the author uses the possessive form to indicate that **we ourselves**: (1) belong to the group of people that has **faith**, not to the group of people that “shrink back.” Alternate translation: “among those who shrink back … among those who have faith” (2) are the kind of people that have **faith**, not the kind of people that “shrink back.” Alternate translation: “the kind of people who shrink back … the kind of people who have faith” (See: [[rc://en/ta/man/translate/figs-possession]])
 HEB	10	39	i9zh	figs-metaphor	ὑποστολῆς	1	who turn back to destruction	Here, translate **shrinking back** as you translated “shrink back” in [10:38](../10/38.md). Alternate translation: “of abandoning faith” or “of ceasing to live by faith” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 HEB	10	39	zvuj	figs-abstractnouns	εἰς ἀπώλειαν	1	who turn back to destruction	If your language does not use an abstract noun for the idea behind **destruction**, you could express the idea by using a verb such as “destroy.” Alternate translation: “so that we are destroyed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	10	39	dv8y	figs-abstractnouns	πίστεως εἰς περιποίησιν ψυχῆς	1	for keeping our soul	If your language does not use abstract nouns for the ideas behind **faith** and **preservation**, you could express the ideas by using verbs such as “believe” and “preserve.” Alternate translation: “of believing so that the soul is preserved” or “we believe so that our souls are preserved” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1561,7 +1561,7 @@ HEB	11	15	gf7l	figs-go	ἐξέβησαν…ἀνακάμψαι	1	a homeland	Here
 HEB	11	15	vavd	figs-abstractnouns	εἶχον ἂν καιρὸν	1	a homeland	If your language does not use an abstract noun for the idea behind **opportunity**, you could express the idea in a more natural way. Alternate translation: “they would have been able” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	11	16	bhrv	grammar-connect-logic-contrast	νῦν δὲ	1	heavenly one	Here, the phrase **But now** introduces what is true, in contrast to the hypothetical situation the author presented in [11:15](../11/15.md). The word **now** does not refer to time here. If it would be helpful in your language, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 HEB	11	16	cfdu	figs-metaphor	ὀρέγονται	1	heavenly one	Here the author describes longing and desiring as if it were “reaching for” something to take it in one’s hand. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “they yearn for” or “they desire” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-HEB	11	16	vdvm	figs-ellipsis	κρείττονος	1	heavenly one	Here the author does not state what this “land’ is **better** than. If it would be helpful in your language, you could clarify that he means it is better than the “land from which they went out” and any other earthly land. If it would be helpful in your language, you could could state explicitly what the **heavenly** land is **better** than. Alternate translation: “a land that is better than any earthly land” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+HEB	11	16	vdvm	figs-ellipsis	κρείττονος	1	heavenly one	Here the author does not state what this “land’ is **better** than. If it would be helpful in your language, you could clarify that he means it is better than the “land from which they went out” and any other earthly land. If it would be helpful in your language, you could state explicitly what the **heavenly** land is **better** than. Alternate translation: “a land that is better than any earthly land” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 HEB	11	16	epgw		οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, Θεὸς ἐπικαλεῖσθαι αὐτῶν	1		Here, the phrase **to be called their God** describes the situation in which **God is not ashamed of them**. If it would be helpful in your language, you could use a form that more clearly expresses the idea. Alternate translation: “God is not ashamed of them when he is called their God” or “God is not ashamed to be called their God”
 HEB	11	16	zfir	figs-doublenegatives	οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς	1		The phrase **not ashamed** uses two negative words to emphasize that God is honored by these faithful people. If it would be helpful in your language, you could express the meaning with positive words. Alternate translation: “God is honored by them” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 HEB	11	16	cvh1	figs-activepassive	αὐτοὺς…Θεὸς ἐπικαλεῖσθαι αὐτῶν	1	God is not ashamed to be called their 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 **God**, who is **called their God**, rather than focusing on the people doing the “calling.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “them when others call him their God” (See: [[rc://en/ta/man/translate/figs-activepassive]])

en_tn_61-1PE.tsv

@@ -415,7 +415,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1PE	4	16	xm8z	figs-explicit	ἐν τῷ ὀνόματι τούτῳ	1	in this name	Here, **this name** refers to the title “Christian” mentioned earlier in the verse. If this might confuse your readers, you could express this explicitly. Alternate translation: “because he bears the name ‘Christian’” or “because people have recognized him as a Christian” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1PE	4	17	nawr	figs-abstractnouns	ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ Θεοῦ	1		If your language does not use an abstract noun for the idea of **judgment**, you can express the same idea in another way. Alternate translation: “it is time for God to begin judging the household of God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1PE	4	17	x9np	figs-metaphor	τοῦ οἴκου τοῦ Θεοῦ	1	the household of God	Here Peter uses **household** to refer to all believers as if they were a family that belongs to God. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “those who belong to God” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1PE	4	17	v74q	figs-ellipsis	εἰ δὲ πρῶτον ἀφ’ ἡμῶν	1	the household of God	Peter is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the the previous clause. Alternate translation: “but if it is time for judgment to begin first with us” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1PE	4	17	v74q	figs-ellipsis	εἰ δὲ πρῶτον ἀφ’ ἡμῶν	1	the household of God	Peter is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “but if it is time for judgment to begin first with us” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1PE	4	17	phx3	figs-exclusive	ἀφ’ ἡμῶν	1	the household of God	When Peter says **us**, he is speaking of himself and his readers, so **us** would be inclusive. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1PE	4	17	c8ke	figs-rquestion	τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ Θεοῦ εὐαγγελίῳ?	1	but if first with us, what will be the end of those disobeying the gospel of God?	Peter is not asking for information, but is using the question form here to emphasize that God’s judgment will be more severe for people who reject the gospel than for those who believe it. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “how terrible will be the end of the ones disobeying the gospel of God!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1PE	4	17	e5fn	figs-explicit	τὸ τέλος	1	but if first with us, what will be the end of those disobeying the gospel of God?	Here, **end** refers to the final result of the lives of people who do not believe in Jesus. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “the final result” or “the outcome” (See: [[rc://en/ta/man/translate/figs-explicit]])