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en_tn_44-JHN.tsv

@@ -2358,7 +2358,7 @@ JHN	18	40	a7pl	figs-ellipsis	μὴ τοῦτον, ἀλλὰ τὸν Βαραβ
 JHN	18	40	qy3p	figs-explicit	τοῦτον	1	Not this man, but Barabbas	Here the Jewish leaders say **this one** as a disrespectful way to refer to Jesus without saying his name. If your language has a similar way to refer to someone in an indirect but derogatory manner, you may use it here. Alternate translation: “this so-and-so” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	18	40	h11k	writing-background	ἦν δὲ ὁ Βαραββᾶς λῃστής	1	Now Barabbas was a robber	Here John provides background information about **Barabbas**. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 JHN	18	40	gq8w		λῃστής	1	Now Barabbas was a robber	The word usually translated **robber** can also refer to an insurrectionist, as is indicated by the description of **Barabbas** in [Mark 15:7](../../mrk/15/07). Alternate translation: “an insurrectionist”
-JHN	19	intro	u96u			0		# John 19 General Notes<br><br>## Structure and formatting<br><br>1. Soldiers beat and mock Jesus (19:1–3)<br>2. The Jewish leaders convince Pilate to crucify Jesus (19:4–16)<br>3. Soldiers crucify Jesus (19:17–27)<br>4. Jesus dies on the cross (19:28–37)<br>5. Jesus’ friends put his body in a tomb (19:38–42)<br><br>Some translations set each line of poetry farther to the right than the rest of the text in order to make it easier to read. The ULT does this with the poetry in [19:24](../19/24.md), which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### “Purple garment”<br><br>Purple is a color like red or blue. The soldiers mocked Jesus by putting him in a purple garment. This was because kings wore purple garments. They spoke and acted like they were giving honor to a king, but everyone knew that they were doing it because they hated Jesus. (See: [[rc://en/ta/man/translate/figs-irony]])<br><br>### “You are not Caesar’s friend”<br><br>Pilate knew that Jesus was not a criminal, so he did not want to have his soldiers kill him. But the Jews told him that Jesus was claiming to be a king, and anyone who did that was breaking Caesar’s laws ([19:12](../19/12.md)).<br><br><br>### Ancient Jewish burial customs<br><br>According to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. Once the body had decomposed, which was a one-year process in Jewish tradition, the family would then place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 39–42](../19/39.md).<br><br>### The tomb<br><br>The tomb in which Jesus was buried ([19:41](../19/41.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.<br><br>## Important figures of speech in this chapter<br><br>### Sarcasm<br><br>The soldiers were insulting Jesus when they said, “Hail, King of the Jews.” Pilate was insulting the Jews when he asked, “Should I crucify your king?” He was probably also insulting both Jesus and the Jews when he wrote, “Jesus of Nazareth, King of the Jews.” (See: [[rc://en/ta/man/translate/figs-irony]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Gabbatha, Golgotha<br><br>These are two Hebrew words. After translating the meanings of these words (“The Pavement” and “The Place of a Skull”), the author transliterates their sounds by writing them with Greek letters.
+JHN	19	intro	u96u			0		# John 19 General Notes\n\n## Structure and formatting\n\n1. Soldiers beat and mock Jesus (19:1–3)\n2. The Jewish leaders convince Pilate to crucify Jesus (19:4–16)\n3. Soldiers crucify Jesus (19:17–27)\n4. Jesus dies on the cross (19:28–37)\n5. Jesus’ friends put his body in a tomb (19:38–42)\n\nSome translations set each line of poetry farther to the right than the rest of the text in order to make it easier to read. The ULT does this with the poetry in [19:24](../19/24.md), which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### “Purple garment”\n\nPurple is a color like red or blue. The soldiers mocked Jesus by putting him in a purple garment. This was because kings wore purple garments. They spoke and acted like they were giving honor to a king, but everyone knew that they were doing it because they hated Jesus. (See: [[rc://en/ta/man/translate/figs-irony]])\n\n### “You are not Caesar’s friend”\n\nPilate knew that Jesus was not a criminal, so he did not want to have his soldiers kill him. But the Jews told him that Jesus was claiming to be a king, and anyone who did that was breaking Caesar’s laws ([19:12](../19/12.md)).\n\n\n### Ancient Jewish burial customs\n\nAccording to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. Once the body had decomposed, which was a one-year process in Jewish tradition, the family would then place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 39–42](../19/39.md).\n\n### The tomb\n\nThe tomb in which Jesus was buried ([19:41](../19/41.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important figures of speech in this chapter\n\n### Sarcasm\n\nThe soldiers were insulting Jesus when they said, “Hail, King of the Jews.” Pilate was insulting the Jews when he asked, “Should I crucify your king?” He was probably also insulting both Jesus and the Jews when he wrote, “Jesus of Nazareth, King of the Jews.” (See: [[rc://en/ta/man/translate/figs-irony]])\n\n## Other possible translation difficulties in this chapter\n\n### Gabbatha, Golgotha\n\nThese are two Hebrew words. After translating the meanings of these words (“The Pavement” and “The Place of a Skull”), the author transliterates their sounds by writing them with Greek letters.
 JHN	19	1	u3gi			0	Connecting Statement:	The part of the story from the previous chapter continues. Pilate has been speaking outside his headquarters with the Jewish leaders who are accusing Jesus.
 JHN	19	1	yay2	figs-synecdoche	τότε οὖν ἔλαβεν ὁ Πειλᾶτος τὸν Ἰησοῦν καὶ ἐμαστίγωσεν	1	Then Pilate took Jesus and whipped him	**Pilate** himself did not whip Jesus. John uses **Pilate** to refer to the soldiers whom Pilate ordered to whip Jesus. If this might confuse your readers, you could use an equivalent expression from your culture or plain language. Alternate translation: “Pilate then ordered his soldiers to take Jesus and whip him” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 JHN	19	2	mzrb	figs-synecdoche	πλέξαντες στέφανον ἐξ ἀκανθῶν	1		John uses **thorns** to refer to branches with thorns on them. If your readers would misunderstand this, you could say the meaning plainly. Alternate translation: “twisted together a crown from thorny branches” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
@@ -2441,7 +2441,7 @@ JHN	19	26	mva3	figs-pastforfuture	λέγει	1		Here John uses the present tense
 JHN	19	26	cxlv		γύναι	1	Woman, see, your son	See how you translated this word in [2:4](../02/04.md).
 JHN	19	26	t7tc	figs-metaphor	ἰδοὺ, ὁ υἱός σου	1	Woman, see, your son	Here, Jesus uses **son** figuratively to indicate that he wants his disciple, John, to be like a **son** to his mother. If this would confuse your readers, you could say the meaning plainly. Alternate translation: “here is the man who will act like a son to you” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 JHN	19	27	a8x3	figs-pastforfuture	λέγει	1	See, your mother	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
-JHN	19	27	iz8j	figs-explicit	τῷ μαθητῇ…ἔλαβεν ὁ μαθητὴς αὐτὴν εἰς τὰ ἴδια	1	See, your mother	In this verse, **the disciple** and **his** refer to John, who calls himself “the disciple whom he loved” in the previous verse. If this use of this one would be confusing in your language, you could say the meaning explicitly. Alternate translation: “to the disciple whom Jesus loved … that disciple took her into his own home” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	19	27	iz8j	figs-explicit	τῷ μαθητῇ…ἔλαβεν ὁ μαθητὴς αὐτὴν εἰς τὰ ἴδια	1	See, your mother	In this verse, **the disciple** and **his** refer to John, who calls himself “the disciple whom he loved” in the previous verse and is the author of this Gospel. If this would be confusing in your language, you could say the meaning explicitly. Alternate translation: “to the disciple whom Jesus loved … that disciple took her into his own home” or “me … I took her into my own” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	19	27	qc7d	figs-metaphor	ἴδε, ἡ μήτηρ σου	1	See, your mother	Here, Jesus uses **mother** figuratively to indicate that he wants his **mother** to be like a **mother** to his disciple, John. If this would confuse your readers, you could say the meaning plainly. Alternate translation: “here is the woman who will be like a mother to you” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 JHN	19	27	q615	figs-metonymy	ἀπ’ ἐκείνης τῆς ὥρας	1	From that hour	Here, **hour** refers to a point in time. It does not refer to a 60-minute length of time. Alternate translation: “from that time” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	19	28	uynk	writing-newevent	μετὰ τοῦτο	1	knowing that everything was now completed	**After this** introduces a new event that happened soon after the events the story has just told. Use the natural form in your language for introducing a new event. Alternate translation: “Soon afterward” (See: [[rc://en/ta/man/translate/writing-newevent]])