Fix Acts spacing and breaks

en_tn_45-ACT.tsv

@@ -107,7 +107,7 @@ ACT	1	19	mxf3	translate-transliterate	Ἁκελδαμάχ	1	Akeldama	**Akeldama*
 ACT	1	20	mz13	figs-quotemarks	γέγραπται γὰρ	1	For it is written	Luke now resumes his quotation of what Peter said on this occasion. If you are identifying quotations in your translation by putting them within quotation marks or by using some other punctuation or convention that your language uses, there should be an opening quotation mark or the equivalent before this phrase. It may also be helpful to indicate explicitly that the quotation resumes here. Alternate translation: “Peter went on to say, ‘For it is written’” (See: [[rc://en/ta/man/translate/figs-quotemarks]])
 ACT	1	20	d7pk	figs-quotesinquotes	γέγραπται…ἐν βίβλῳ Ψαλμῶν, γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος, καὶ μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ; καί, τὴν ἐπισκοπὴν αὐτοῦ, λαβέτω ἕτερος	1	it is written in the book of Psalms, ‘Let his habitation be made desolate, and let not one dwelling be in it,’ and ‘Let another take his overseership.’	If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “it is written in the book of Psalms that his habitation should be made desolate, with no one dwelling in it, and that another should take his overseership” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 ACT	1	20	ip5w	figs-activepassive	γέγραπται…ἐν βίβλῳ Ψαλμῶν	1	it is written in the book of Psalms	If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “David wrote in the book of Psalms” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-ACT	1	20	mc45	figs-parallelism	γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος, καὶ μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ	1	Let his habitation be made desolate, and let not one dwelling be in it	These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Or you could combine the phrases if you think that would be the clearest thing to do. Alternate translation: “Let his habitation be made desolate, yes, let no one dwell in it” or "Let his habitation be made completely desolate" (See: [[rc://en/ta/man/translate/figs-parallelism]])
+ACT	1	20	mc45	figs-parallelism	γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος, καὶ μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ	1	Let his habitation be made desolate, and let not one dwelling be in it	These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Or you could combine the phrases if you think that would be the clearest thing to do. Alternate translation: “Let his habitation be made desolate, yes, let no one dwell in it” or “Let his habitation be made completely desolate” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 ACT	1	20	chq4	figs-metaphor	γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος, καὶ μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ	1	Let his habitation be made desolate, and let not one dwelling be in it	The word **habitation** likely refers to Judas’ home and is a metaphor for his family line. Alternate translation: “May he leave no descendants, none to continue his family line” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 ACT	1	20	lsm2	figs-activepassive	γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος	1	Let his habitation be made desolate	If your readers would misunderstand this, you could say this with an active form. Alternate translation: “Let his habitation become desolate” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 ACT	1	20	a059		τὴν ἐπισκοπὴν αὐτοῦ, λαβέτω ἕτερος	1	Let another take his overseership	The word **overseership** refers to a position of leadership and supervision. It is the same term that Paul uses for a spiritual leader in [1 Timothy 3:1](../1ti/03/01.md). Alternate translation: “Let someone else take his leadership position”
@@ -614,7 +614,7 @@ ACT	4	25	a296		παιδός	1	servant	The believers are using the word **servant
 ACT	4	25	a297	figs-ellipsis	ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά	1	Why did the Gentiles rage, and the peoples imagine useless things	Here some words have been left out that a sentence would need in many languages in order to be complete. You can supply these words from earlier in the sentence. Alternate translation: “Why did the nations rage, and why did the peoples imagine useless things” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 ACT	4	25	a298	figs-parallelism	ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά	1	Why did the Gentiles rage, and the peoples imagine useless things	These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Why did the nations rage, indeed, why did the peoples imagine useless things” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 ACT	4	25	f1x6	figs-rquestion	ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά?	1	Why did the Gentiles rage, and the peoples imagine useless things?	In this psalm, David uses the question form to emphasize the futility of opposing God. If your readers would misunderstand this, you could translate this as a statement or an exclamation. Alternate translation: “The nations should not have raged, and the peoples should not have imagined useless things!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-ACT	4	25	h6rc	translate-names	ἔθνη	1	the Gentiles	The term **nations** refers to people groups that are not Jewish. Alternate translation: "the Gentiles" (See: [[rc://en/ta/man/translate/translate-names]])
+ACT	4	25	h6rc	translate-names	ἔθνη	1	the Gentiles	The term **nations** refers to people groups that are not Jewish. Alternate translation: “the Gentiles” (See: [[rc://en/ta/man/translate/translate-names]])
 ACT	4	25	w622	figs-explicit	κενά	1	useless things	The phrase **useless things** implicitly describes plans to oppose God, which can never succeed. Alternate translation: “ways to oppose God, which always prove useless” (See: [[rc://en/ta/man/translate/figs-explicit]])
 ACT	4	26	fb5a	figs-quotesinquotes	παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ	1	The kings of the earth took their stand and the rulers were gathered to the same against the Lord and against his Christ	This is the rest of the quotation from Psalm 2 that the believers started in [4:25](../04/25.md). If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “David said that the kings of the earth had taken their stand and the rulers had gathered to the same against the Lord and against his Christ” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
 ACT	4	26	w2by	figs-parallelism	παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ	1	The kings of the earth took their stand and the rulers were gathered to the same	In keeping with the conventions of Hebrew poetry, these two phrases mean basically the same thing. If the repetition might be confusing for your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “The kings of the earth took their stand, yes, the rulers were gathered to the same” (See: [[rc://en/ta/man/translate/figs-parallelism]])
@@ -916,7 +916,7 @@ ACT	6	14	c5l9	translate-names	ὁ Ναζωραῖος	1	the Nazarene	The word **
 ACT	6	14	uok4	figs-explicit	τὸν τόπον τοῦτον	1	this place	By **this place**, the false witnesses mean the temple, which they described as “the holy place” in the previous verse. Alternate translation: “this temple” (See: [[rc://en/ta/man/translate/figs-explicit]])
 ACT	6	14	vak4	figs-metonymy	τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωϋσῆς	1	the customs that Moses handed down to us	The phrase **handed down** is an idiom that refers to something that is passed from generation to generation. The false witnesses are describing how the ancestors of the Jews have passed on the teachings originally received from Moses to each successive generation. Alternate translation: “the customs that our ancestors learned from Moses and have taught each successive generation” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 ACT	6	15	k8rw	figs-simile	εἶδον τὸ πρόσωπον αὐτοῦ, ὡσεὶ πρόσωπον ἀγγέλου	1	saw his face as the face of an angel	Luke offers this comparison but he does not say specifically in what way Stephen’s face was like **the face of an angel**. However, this may mean that his face was shining brightly, since descriptions of angels in the Bible often say they were shining brightly. So you might choose to say that in your translation. Alternate translation: “saw that his face was shining brightly, like the face of an angel” (See: [[rc://en/ta/man/translate/figs-simile]])
-ACT	7	intro	p9h4			0		# Acts 7 General Notes\n\n## Structure and formatting\n\nThis chapter presents Stephen’s defense against the charges that false witnesses had made against him, as Luke describes in [6:13–14](../06/13.md). Those witnesses had said, “This man does not stop speaking words against the holy place and the law. For we have heard him say that this Jesus the Nazarene will destroy this place and change the customs that Moses handed down to us.” In response, Stephen shows that he respects the law, but he then shows how the Israelites have not kept the law. He next shows that he respects the temple, but he then explains that God does not live in temples made by people. Luke presents Stephen’s speech within the narrative setting of his trial by the Sanhedrin.\n- (v. 1) The high priest asks Stephen to answer the charges against him\n- (vv. 2–19) Stephen tells the story of the Israelites up to the time of Moses\n- (vv. 20–37) Stephen explains how Moses gave the law\n- (vv. 38–43) Stephen shows that the Israelites did not keep the law that Moses gave\n- (vv. 44–47) Stephen tells how the tabernacle and temple were built\n- (vv. 48–50) Stephen explains that God does not live in temples that people build\n- (vv. 51–54) Stephen makes his own charges against the Sanhedrin members\n- (vv. 55–60) The Sanhedrin members, enraged, execute Stephen by stoning\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry that is quoted from the Old Testament in 7:42–43 and 49–50.\n\nA note to 7:36–38 suggests making each of these verses a separate paragraph or using formatting in some other way to highlight the repeated phrases that Stephen uses to describe Moses.\n\nIt appears that 8:1 is part of the narrative of this chapter.\n\n## Special concepts in this chapter\n\n### “Stephen said”\n\nStephen told the history of Israel very briefly. He paid special attention to the times that the Israelites had rejected the people God had chosen to lead them. At the end of the story, he said that the Jewish leaders he was talking to had rejected Jesus just as the evil Israelites had always rejected the leaders God had appointed for them.\n\n### “Full of the Holy Spirit”\n\nThe Holy Spirit completely controlled Stephen so that he said only and all of what God wanted him to say.\n\n### Foreshadowing\n\nWhen an author speaks of something that is not important at that time but will be important later in the story, this is called foreshadowing. Luke mentions Saul in [7:58](../07/58.md), even though he is not an important person in this part of the story. This is because Saul, also known as Paul, is an important person in the rest of the Book of Acts.\n\n## Important figures of speech in this chapter\n\n### Implied information\n\nStephen was talking to Jews who knew the law of Moses well, so he did not explain things that his hearers already knew. But you may need to explain some of these things so that your readers will be able to understand what Stephen was saying. For example, you may need to make explicit that when Joseph’s brothers “sold him into Egypt” ([Acts 7:9](../act/07/09.md)), Joseph was going to be a slave in Egypt. (See: [[rc://en/ta/man/translate/figs-explicit]])\n\n### Metonymy\n\nStephen spoke of Joseph ruling “over Egypt” and over all of Pharaoh’s household. By this he meant that Joseph ruled over the people of Egypt and of the people and possessions in Pharaoh’s household. (See: [[rc://en/ta/man/translate/figs-metonymy]])\n\n## Important textual issues in this chapter\n\n### “a dwelling for the house of Jacob” (7:46)\n\nIn [7:46](../07/46.md), some ancient manuscripts read “a dwelling for the house of Jacob.” ULT follows that reading. Other ancient manuscripts read “a dwelling for the God of Jacob.” If a translation of the Bible exists in your region, you may wish to use the reading that it has. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])\n\n## Other possible translation difficulties in this chapter\n\n### Background knowledge\n\nThe Jewish leaders to whom Stephen spoke already knew much about the events he was describing. They knew what Moses had written in the book of Genesis. If the book of Genesis has not been translated into your language, it may be difficult for your readers to follow what Stephen said. It may be helpful to provide some background information, either in the text or in notes.\n\n### Reference of "our" and "you"\n\nThroughout this chapter, Stephen uses the word "our" to refer to himself and to his listeners. When he means only them, he says "you," and "you" is plural.
+ACT	7	intro	p9h4			0		# Acts 7 General Notes\n\n## Structure and formatting\n\nThis chapter presents Stephen’s defense against the charges that false witnesses had made against him, as Luke describes in [6:13–14](../06/13.md). Those witnesses had said, “This man does not stop speaking words against the holy place and the law. For we have heard him say that this Jesus the Nazarene will destroy this place and change the customs that Moses handed down to us.” In response, Stephen shows that he respects the law, but he then shows how the Israelites have not kept the law. He next shows that he respects the temple, but he then explains that God does not live in temples made by people. Luke presents Stephen’s speech within the narrative setting of his trial by the Sanhedrin.\n- (v. 1) The high priest asks Stephen to answer the charges against him\n- (vv. 2–19) Stephen tells the story of the Israelites up to the time of Moses\n- (vv. 20–37) Stephen explains how Moses gave the law\n- (vv. 38–43) Stephen shows that the Israelites did not keep the law that Moses gave\n- (vv. 44–47) Stephen tells how the tabernacle and temple were built\n- (vv. 48–50) Stephen explains that God does not live in temples that people build\n- (vv. 51–54) Stephen makes his own charges against the Sanhedrin members\n- (vv. 55–60) The Sanhedrin members, enraged, execute Stephen by stoning\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry that is quoted from the Old Testament in 7:42–43 and 49–50.\n\nA note to 7:36–38 suggests making each of these verses a separate paragraph or using formatting in some other way to highlight the repeated phrases that Stephen uses to describe Moses.\n\nIt appears that 8:1 is part of the narrative of this chapter.\n\n## Special concepts in this chapter\n\n### “Stephen said”\n\nStephen told the history of Israel very briefly. He paid special attention to the times that the Israelites had rejected the people God had chosen to lead them. At the end of the story, he said that the Jewish leaders he was talking to had rejected Jesus just as the evil Israelites had always rejected the leaders God had appointed for them.\n\n### “Full of the Holy Spirit”\n\nThe Holy Spirit completely controlled Stephen so that he said only and all of what God wanted him to say.\n\n### Foreshadowing\n\nWhen an author speaks of something that is not important at that time but will be important later in the story, this is called foreshadowing. Luke mentions Saul in [7:58](../07/58.md), even though he is not an important person in this part of the story. This is because Saul, also known as Paul, is an important person in the rest of the Book of Acts.\n\n## Important figures of speech in this chapter\n\n### Implied information\n\nStephen was talking to Jews who knew the law of Moses well, so he did not explain things that his hearers already knew. But you may need to explain some of these things so that your readers will be able to understand what Stephen was saying. For example, you may need to make explicit that when Joseph’s brothers “sold him into Egypt” ([Acts 7:9](../act/07/09.md)), Joseph was going to be a slave in Egypt. (See: [[rc://en/ta/man/translate/figs-explicit]])\n\n### Metonymy\n\nStephen spoke of Joseph ruling “over Egypt” and over all of Pharaoh’s household. By this he meant that Joseph ruled over the people of Egypt and of the people and possessions in Pharaoh’s household. (See: [[rc://en/ta/man/translate/figs-metonymy]])\n\n## Important textual issues in this chapter\n\n### “a dwelling for the house of Jacob” (7:46)\n\nIn [7:46](../07/46.md), some ancient manuscripts read “a dwelling for the house of Jacob.” ULT follows that reading. Other ancient manuscripts read “a dwelling for the God of Jacob.” If a translation of the Bible exists in your region, you may wish to use the reading that it has. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])\n\n## Other possible translation difficulties in this chapter\n\n### Background knowledge\n\nThe Jewish leaders to whom Stephen spoke already knew much about the events he was describing. They knew what Moses had written in the book of Genesis. If the book of Genesis has not been translated into your language, it may be difficult for your readers to follow what Stephen said. It may be helpful to provide some background information, either in the text or in notes.\n\n### Reference of “our” and “you”\n\nThroughout this chapter, Stephen uses the word “our” to refer to himself and to his listeners. When he means only them, he says “you,” and “you” is plural.
 ACT	7	1	hy9r	figs-explicit	ὁ ἀρχιερεύς	1	Connecting Statement:	Luke assumes that his readers will know that **the high priest** was there and that he asked Stephen to testify because he was a member of the Sanhedrin and its leader. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “the high priest, who was the leader of the Sanhedrin,” (See: [[rc://en/ta/man/translate/figs-explicit]])
 ACT	7	2	abc7	writing-pronouns	ὁ δὲ ἔφη	1	Then he said	The pronoun **he** refers to Stephen, not the high priest. Alternate translation: “Then Stephen said” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 ACT	7	2	zbq0	figs-idiom	ἄνδρες, ἀδελφοὶ καὶ πατέρες	1		**Men, brothers and fathers** is an idiomatic form of address. Alternate translation: “You brothers and fathers of mine” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -1601,7 +1601,7 @@ ACT	10	33	ry21	figs-idiom	ἐνώπιον τοῦ Θεοῦ	1	before God	Corneli
 ACT	10	33	xt4x	figs-activepassive	τὰ προστεταγμένα σοι ὑπὸ τοῦ Κυρίου	1	that you have been instructed by the Lord	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the things that the Lord has told you to say” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 ACT	10	33	jc88	translate-textvariants	τὰ προστεταγμένα σοι ὑπὸ τοῦ Κυρίου	1		Instead of **instructed by the Lord**, some ancient manuscripts read “instructed by God to say.” If a translation of the Bible already exists in your area, you could consider using the reading in that translation. If there is not already a Bible translation in your area, we recommend that you follow the reading of ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])
 ACT	10	34	cyn8	figs-explicitinfo	ἀνοίξας…Πέτρος τὸ στόμα εἶπεν	1	And Peter opened his mouth and said	It might seem that the expression **opening his mouth … said** contains redundant information that would be unnatural to express in your language. If so, you can abbreviate it. Alternate translation: “Peter replied” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
-ACT	10	34	iii7		προσωπολήμπτης	1	God is not one who shows partiality	Alternate translation: “one who shows favoritism"
+ACT	10	34	iii7		προσωπολήμπτης	1	God is not one who shows partiality	Alternate translation: “one who shows favoritism”
 ACT	10	34	ha31	figs-explicit	οὐκ ἔστιν προσωπολήμπτης ὁ Θεός	1	In truth	As the next verse shows, Peter means implicitly that God does not favor Jewish people above people of other nations. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “God does not favor Jewish people above people of other nations” (See: [[rc://en/ta/man/translate/figs-explicit]])
 ACT	10	35	b5cr		ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην	1	fears	Here, **fearing** has the sense of deep respect and awe. Alternate translation: “anyone who sincerely worships him and works righteousness”
 ACT	10	35	j78e	figs-abstractnouns	ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην	1	the one who fears him and works righteous deeds is acceptable to him	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “anyone who worships him and does righteous deeds” or “anyone who worships him and does what is right” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])