Edit 'en_tn_67-REV.tsv' using 'tc-create-app'

en_tn_67-REV.tsv

@@ -84,7 +84,7 @@ REV	1	16	udj5	writing-symlanguage	καὶ ἔχων ἐν τῇ δεξιᾷ χε
 REV	1	16	pp58		καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη	1	a sword … was coming out of his mouth	Here, the **sword** refers to a sword that is sharpened on both edges or sides so that it can cut in both directions. Apparently only the blade of the sword protruded from Christ's mouth since it probably is a metaphor for the spoken word as being figuratively sharp and able to pierce things. The imagery was probably inspired by the fact that Roman **double-edged** swords were shaped like human tongues. Thus, **double-edged** swords in the shape of human tongues easily signify spoken words coming from the human mouth. Alternate translation: "a sharp, double-edged sword was protruding from his mouth"
 REV	1	16	cb26	figs-simile	ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ	1		Here, the simile in the phrase **shining as the sun at its strength** expresses a very bright appearance. Thus, the face of Jesus Christ appeared very bright in a similar manner to the way that the sun shines in its full force during the middle of the day. Alternate translation: "shining as bright as the noonday sun" or "shining as bright as the mid-day sun"
 REV	1	17	twy9	translate-symaction	ἔπεσα πρὸς τοὺς πόδας αὐτοῦ, ὡς νεκρός	1	fell at his feet like a dead man	John lay down facing the ground in a common gesture that expresses a deferential respect for a person before whom one bows down before. This symbolic action or cultural gesture of obeisance signifies great respect, reverential awe, and maybe even some fear at the person who receives the symbolic gesture of the bow. John was probably very frightened and was showing Jesus great respect by the customary act of a dramatic bow before the presence of Jesus. (See: [[rc://en/ta/man/translate/translate-symaction]])
-REV	1	17	vz4u	translate-symaction	καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ	1		Here, the subject of **and having** should be assumed from earlier in verse [1:13](../01/13.md) rendered one **like a son of man**. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “he was holding" (See: [[rc://en/ta/man/translate/writing-pronouns]])
+REV	1	17	vz4u	translate-symaction	καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ	1		Here, the subject of **and he placed his right hand on me** should be assumed from earlier in verse [1:13](../01/13.md) rendered one **like a son of man**, but describing Jesus Christ. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Jesus placed his right hand on me" (See: [[rc://en/ta/man/translate/writing-pronouns]])
 REV	1	17	jw5r	translate-symaction	καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ\n\n	1	He placed his right hand on me	Alternate translation: “he touched me with his right hand”\n\n(See: [[rc://en/ta/man/translate/translate-symaction]])\n\n\n\n
 REV	1	17	uc3d	figs-merism	ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος	1	I am the first and the last	Here, **the first and the last** refers to the eternal nature of Jesus in a figure of expression known as a merism. This is to say, Jesus Christ exists in nature eternally in that he existed before anything else and he will continue to exist after everything else is gone. A merism gives a sense of a totality by a description that references two extreme parts of a concept's whole. In this case, the parts at the extremities of the concept's whole are the ordinals **first** and **last**. However, in the prior verse of [1:8](../01/08.md), the metaphor for eternity was described in terms of the Greek alphabet. In other words, the parts at the extremities of the concept's whole are the first (**alpha**) and last (**omega**) letters of the Greek alphabet. Yet, in this context here, the parts at the extremities are simply the ordinal numbers **first** and **last**. (See: [[rc://en/ta/man/translate/figs-merism]])
 REV	1	18	zm05	figs-events	καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς	1		\n\nfigs-events\n\n