From 9fb8c564c2102af5f9f5f59d61d0371a507ce0ea Mon Sep 17 00:00:00 2001 From: Richard Mahn Date: Wed, 25 Jan 2023 21:51:17 +0000 Subject: [PATCH] Fixes from Validation (#3105) Co-authored-by: Richard Mahn Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3105 --- tn_HEB.tsv | 24 ++++++++++++------------ 1 file changed, 12 insertions(+), 12 deletions(-) diff --git a/tn_HEB.tsv b/tn_HEB.tsv index 20df9b2458..8b2a4e9438 100644 --- a/tn_HEB.tsv +++ b/tn_HEB.tsv @@ -241,7 +241,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 3:5 gt8c rc://*/ta/man/translate/figs-activepassive λαληθησομένων 1 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 words that are **spoken** rather than on the person doing the speaking. If you must state who did the action, the author implies that God did it. Alternate translation: “God would speak in the future” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 3:6 nsfg rc://*/ta/man/translate/figs-ellipsis Χριστὸς & ὡς Υἱὸς 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. He omits these words because he stated them in the previous verse (“was faithful”). If your language needs these words to make a complete thought, you could include them here. Alternate translation: “Christ was faithful as a Son” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 3:6 dgt5 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὸς 1 The word **Son** is an important title for Jesus, the Son of God. See how you translated this word in [1:2](../01/02.md). (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -3:6 pfrj rc://*/ta/man/translate/figs-metaphor ἐπὶ τὸν οἶκον αὐτοῦ 1 The phrase **over the house** is a spatial metaphor that indicates that the **Son** rules or is in charge of the **house**. This phrase contrasts with how Moses was “in his entire house” (see [3:5](../03/05.md)). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in charge of the house” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +3:6 pfrj rc://*/ta/man/translate/figs-metaphor ἐπὶ τὸν οἶκον αὐτοῦ 1 The phrase **over the house** is a spatial metaphor that indicates that the **Son** rules or is in charge of the **house**. This phrase contrasts with how Moses was “in his entire house” (see [3:5](../03/05.md)). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in charge of the house” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:6 djm7 rc://*/ta/man/translate/figs-metaphor ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς 1 Here, the word **house** refers to a group of people, in this case God’s people. See how you translated house in [3:2](../03/02.md). Alternate translation: “over his clan (whose clan we are” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:6 x89x rc://*/ta/man/translate/writing-pronouns αὐτοῦ, οὗ 1 Here, the words **his* and **whose** refer to God. If it would be helpful in your language, you could make explicit that the pronouns refer to God. Alternate translation: “God’s … whose” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 3:6 u94p rc://*/ta/man/translate/figs-infostructure οἶκον & οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν. 1 This sentence transitions from what the author has said about God’s **house**, about Jesus, and about Moses to an exhortation to continue to **hold fast**. The ULT has connected the sentence to the preceding information but put it in parentheses to indicate that it is slightly disconnected. Consider a natural way to include a transition sentence in your language. Alternate translation: “house. We are his house if we hold fast to the confidence and the boasting of our hope.” (See: [[rc://*/ta/man/translate/figs-infostructure]]) @@ -271,7 +271,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 3:11 yyhz rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ ὀργῇ μου 1 If your language does not use an abstract noun for the idea of **wrath**, you could express the idea by using an adjective such as “wrathful” or “angry.” Alternate translation: “when I was wrathful” or “angrily” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:11 kl9e rc://*/ta/man/translate/figs-quotesinquotes ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. 1 If it would be helpful in your language, you could translate this direct quotation as an indirect quotation. Alternate translation: “I swore in my wrath that … if they will enter into my rest!” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 3:11 h967 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 Here God uses the word **If** to introduce a statement that he knows will not be true. What the form means is that **they** will definitely not **enter into my rest**. If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “They will never enter into my rest!” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) -3:11 c63j rc://en/ta/man/translate/writing-oathformula εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 The phrase **If they will enter my rest** is an oath formula. This kind of oath does not complete the condition, but it implies that something bad will happen to the speaker if the condition actually happens. Use a natural way in your language to express an oath. Alternate translation: “I will be accursed if they will enter into my rest!” or “I swear that they will never enter into my rest!” (See: [[rc://en/ta/man/translate/writing-oathformula]]) +3:11 c63j rc://*/ta/man/translate/writing-oathformula εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 The phrase **If they will enter my rest** is an oath formula. This kind of oath does not complete the condition, but it implies that something bad will happen to the speaker if the condition actually happens. Use a natural way in your language to express an oath. Alternate translation: “I will be accursed if they will enter into my rest!” or “I swear that they will never enter into my rest!” (See: [[rc://*/ta/man/translate/writing-oathformula]]) 3:11 tz3l rc://*/ta/man/translate/figs-explicit εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 Here, the word **rest** could refer to: (1) the state of “resting.” Alternate translation: “they will participate in the way that I rest” or “they will rest with me” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “they will enter into my resting place” or “they will enter into the land of rest” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:12 m9tf βλέπετε 1 Alternate translation: “Be careful” 3:12 gv84 rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) @@ -413,7 +413,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 4:16 e6nb rc://*/ta/man/translate/figs-abstractnouns τῷ θρόνῳ τῆς χάριτος 1 If your language does not use an abstract noun for the idea of **grace**, you could express the idea by using an adjective such as “gracious” or an adverb such as “graciously.” Alternate translation: “to the gracious throne” or “to throne where God rules graciously” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:16 py6d rc://*/ta/man/translate/figs-abstractnouns λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν 1 If your language does not use abstract nouns for the ideas of **mercy** and **grace**, you could express the idea by using verbs or in some other natural way. Alternate translation: “God may be merciful and gracious to us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:16 x3hv rc://*/ta/man/translate/figs-doublet λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν 1 The two phrases **receive mercy** and **find grace** mean basically the same thing and are used together to emphasize how God will act kindly and lovingly toward those who believe in Jesus. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “we may receive grace” or “we may receive favor” (See: [[rc://*/ta/man/translate/figs-doublet]]) -4:16 f149 rc://*/ta/man/translate/figs-metaphor χάριν εὕρωμεν 1 Here the author speaks as if **grace** were an object that people could find. He means that people can receive **grace** from God. If it would be helpful in your language, you could express the idea in a different way. Alternate translation: “grace” or “experience grace” (See: [[rc://*/ta/man/translate/figs-idiom]]) +4:16 f149 rc://*/ta/man/translate/figs-idiom χάριν εὕρωμεν 1 Here the author speaks as if **grace** were an object that people could find. He means that people can receive **grace** from God. If it would be helpful in your language, you could express the idea in a different way. Alternate translation: “grace” or “experience grace” (See: [[rc://*/ta/man/translate/figs-idiom]]) 5:intro b67j 0 # Hebrews 5 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: The Son becomes high priest (5:1–10)\n * Exhortation: Make sure to persevere! (5:11–6:12)\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 in [5:5–6](../05/05.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priest\n\nIn [5:1–4](../05/01.md), the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus ([5:5–10](../05/05.md)): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections between what high priests experience and do and what Jesus has experienced and done. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn the entire Old Testament, only two passages mention Melchizedek: [Psalm 110:4](../psa/110/04.md) and [Genesis 14:18–20](../gen/14/18.md). In this chapter, the author quotes from the psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of [Psalm 110:4](../psa/110/04.md) writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://*/tw/dict/bible/names/melchizedek]])\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with “milk” and “solid food”\n\nIn [5:12–14](../05/12.md), the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Jesus “learning obedience” and “being made perfect”\n\nIn [5:8–9](../05/08.md), the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect. 5:1 dn18 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** indicates that the author is going to explain more about high priests and about how Jesus is a high priest. It also signals that the author is beginning a new section. Use a word or phrase that indicates that a new section is beginning, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 5:1 whq1 rc://*/ta/man/translate/figs-activepassive λαμβανόμενος 1 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 those who are **taken** rather than on the person doing the taking. If you must state who did the action, the author implies that God did it. Alternate translation: “God taking him” or “whom God takes” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -735,10 +735,10 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 7:28 r5lc εἰς τὸν αἰῶνα τετελειωμένον 1 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” 7:28 fkl3 rc://*/ta/man/translate/figs-activepassive τετελειωμένον 1 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 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://*/ta/man/translate/figs-activepassive]]) 8:intro ks94 0 # Hebrews 8 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n* Teaching: The ministry of the Son (8:1–6)\n* Teaching: The new covenant (8:7–13)\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 in [8:8–12](../08/08.md), which the author quotes from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### New covenant\n\nIn [8:6–13](../08/06.md), the author refers to a “second,” “better,” and “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 initiated this covenant, the “first covenant” (the one God made with the Israelites through Moses) became “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://*/tw/dict/bible/kt/covenant]])\n\n### The heavenly sanctuary\n\nIn [8:1–2](../08/01.md), the author refers to how Jesus 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://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” of Israel or Judah\n\nIn [8:8](../08/08.md) and [8:10](../08/10.md), the quotation refers to the “house” of Israel or of Judah. In this context, “house” refers figuratively to a group 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 [8:10](../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 belong together. (See: [[rc://*/tw/dict/bible/other/house]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Was Jesus a priest when he lived and died on earth?\n\nIn [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 God 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. (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]])\n\n### What is the “fault” in the first covenant?\n\nIn [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 first covenant, there is no need to harmonize these two verses.\n\n -8:1 tw7l rc://*/ta/man/translate/rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 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://*/ta/man/translate/grammar-connect-words-phrases]]) -8:1 nb8q rc://*/ta/man/translate/rc://*/ta/man/translate/figs-explicit κεφάλαιον & ἐπὶ τοῖς λεγομένοις 1 Here the author could be referring implicitly to the **point** or most significant idea in: (1) everything he is writing, including what follows. Alternate translation: “the most significant thing in what I am saying is this” (2) what he has already said, not including what follows. Alternate translation: “the most significant thing in what I have said is this” (See: [[rc://*/ta/man/translate/figs-explicit]]) -8:1 noty rc://*/ta/man/translate/rc://*/ta/man/translate/figs-activepassive τοῖς λεγομένοις 1 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 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 am saying is this” or “the things that I have said is this” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -8:1 m2b4 rc://*/ta/man/translate/rc://*/ta/man/translate/writing-pronouns τοιοῦτον & ἀρχιερέα 1 Here, the word **such** refers back to what the author has already said about how Jesus is a priest, particularly the words in [7:26–28](../07/26.md). If it would be helpful in your language, you could make the reference of **such** more explicit. Alternate translation: “the kind of high priest I have described, one” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +8:1 tw7l rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 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://*/ta/man/translate/grammar-connect-words-phrases]]) +8:1 nb8q rc://*/ta/man/translate/figs-explicit κεφάλαιον & ἐπὶ τοῖς λεγομένοις 1 Here the author could be referring implicitly to the **point** or most significant idea in: (1) everything he is writing, including what follows. Alternate translation: “the most significant thing in what I am saying is this” (2) what he has already said, not including what follows. Alternate translation: “the most significant thing in what I have said is this” (See: [[rc://*/ta/man/translate/figs-explicit]]) +8:1 noty rc://*/ta/man/translate/figs-activepassive τοῖς λεγομένοις 1 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 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 am saying is this” or “the things that I have said is this” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +8:1 m2b4 rc://*/ta/man/translate/writing-pronouns τοιοῦτον & ἀρχιερέα 1 Here, the word **such** refers back to what the author has already said about how Jesus is a priest, particularly the words in [7:26–28](../07/26.md). If it would be helpful in your language, you could make the reference of **such** more explicit. Alternate translation: “the kind of high priest I have described, one” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 8:1 b8qy rc://*/ta/man/translate/translate-symaction ἐκάθισεν ἐν δεξιᾷ 1 When someone sits **at the right hand** of God (**the Majesty**), this symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “he sat down to rule at the right hand” or “he took the place of honor and authority at the right hand” (See: [[rc://*/ta/man/translate/translate-symaction]]) 8:1 kqzi rc://*/ta/man/translate/figs-metonymy ἐν δεξιᾷ τοῦ θρόνου 1 Here, the phrase **at the right hand** refers to the place next to a person’s right hand, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If it would be helpful in your language, you could refer to the “right side.” Make sure that your readers understand that this side indicates that Jesus has honor and authority when he sits there. Alternate translation: “at the right side of the throne” or “in the honorable place next to the throne” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 8:1 u9kw rc://*/ta/man/translate/figs-euphemism τῆς Μεγαλωσύνης 1 In the author’s culture, it was considered reverent to avoid saying God’s name. Here the author uses **Majesty** instead of God’s name in order to follow this custom and to indicate that God is powerful and glorious. If it would be helpful in your language, you could use a reverent way of referring to God in your culture, especially if that way emphasizes how God is powerful and glorious. Alternate translation: “of the great deity” or “of the glorious God” (See: [[rc://*/ta/man/translate/figs-euphemism]]) @@ -829,9 +829,9 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 8:13 zpho rc://*/ta/man/translate/figs-explicit τὴν πρώτην 1 Here, the phrase **the first** refers specifically to “the first covenant,” the one that God made with the Israelites through Moses. If it would be helpful in your language, you could make it explicit that the author is referring to this “first covenant.” Alternate translation: “the first covenant” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:13 ta59 rc://*/ta/man/translate/figs-doublet τὸ & παλαιούμενον καὶ γηράσκον 1 Here, the phrases **being made obsolete** and **growing old** mean almost the same thing. The author uses both words to emphasize that **the first** covenant is no longer the current covenant. If you do not have two phrases that express this particular meaning and repeating the same phrase would be confusing, you could use one phrase here. Alternate translation: “what is becoming obsolete” or “what is old and obsolete” (See: [[rc://*/ta/man/translate/figs-doublet]]) 8:13 v2tt ἐγγὺς ἀφανισμοῦ 1 Alternate translation: “is going to disappear soon” -9:intro p8vy 0 # Hebrews 9 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n* Teaching: Old and new ministries (9:1–10:18)\n\n## Special Concepts in this Chapter\n\n### The earthly tabernacle\n\nIn [9:1–10](../09/01.md), the author describes and evaluates the earthly tabernacle. When the author wrote this letter, there was a temple in Jerusalem, and the tabernacle no longer existed. So his descriptions are based on the Old Testament only, not on personal experience. The tabernacle was a large tent divided into two parts: the outer Holy Place and the inner Most Holy Place. This tabernacle contained an “ark,” in which God had the people store important objects. God was present in a special way where the ark was. The tabernacle also contained a lampstand that burned continually, a table on which the priests laid bread in God’s presence, and an altar for burning incense. Priests frequently went into the Holy Place, but only the high priest would enter the Most Holy Place on one special day in the year. The author does not describe everything about the tabernacle, and he sometimes words things differently than what you might read in the Old Testament. Make sure to translate what the author actually says. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### The heavenly sanctuary\n\nIn [9:11](../09/12.md), the author refers again to a “tabernacle” and “holy places.” As in the case of [8:1–2](../08/01.md), scholars debate what these two names identify. Most likely the “tabernacle” refers to the entire heavenly sanctuary that Jesus passes “through” in order to enter into the inner section, the “holy places.” However, the two names could each refer to the entire sanctuary from two different perspectives. The author mentions the heavenly sanctuary again in [9:23–24](../09/23.md). However, there he refers simply to “the things in the heavens,” “the heavenly things,” and the “true ones.” The meaning of these general terms depend on how you understand the more specific words in [8:1–2](../08/01.md) and [9:11–12](../09/11.md). See the specific verses for translation options. Make sure that you refer to the heavenly sanctuary with the same or similar words that you use to refer to the earthly sanctuary. (See [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Old covenant offerings and rituals\n\nThe author refers to multiple different rituals and offerings that God commanded Moses and the Israelites to perform.\n * In [9:6](../09/06.md), he refers generally to “service” that the priests would perform in the first section of the tabernacle.\n * In [9:7](../09/07.md), he refers to the Day of Atonement, the special day on which the high priest would enter the inner part of the tabernacle. You can read about the Day of Atonement in [Leviticus 16](../lev/16/01.md).\n * In [9:13](../09/13.md), the author refers to blood of “bulls and goats,” which may be a general statement about animal sacrifices, or it may be another specific reference to the Day of Atonement, which included sacrifices of bulls and goats. He also refers to a “heifer,” which identifies a ceremony related to purification. You can read about this ceremony in [Numbers 19:1–10](../num/19/01.md).\n * In [9:19–21](../09/19.md), the author describes how Moses inaugurated the covenant and the tabernacle. You can read about what he did in [Exodus 24:1–8](../exo/24/01.md).\n\n### Covenant\n\nThe author speaks about “covenants” throughout this chapter. The “new” covenant refers to the agreement that God has made with his people through Jesus. The “first” covenant refers to the agreement that God made with the Israelites through Moses. In the author’s culture, the word translated “covenant” could also be used to refer to a “will,” a document that a person composes to tell others what to do with that person’s belongings when he or she dies. Scholars debate whether the author focuses on this specific meaning of “covenant” in [9:16–17](../09/16.md). The UST follows the interpretation that the author uses the specific meaning “will” as an analogy to help readers better understand “covenant.” See the notes on those verses for translation options. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### Blood\n\nThroughout this chapter, the author refers to “blood.” This blood always comes from someone or something that has died. Scholars debate what blood symbolizes or represents: the death of the sacrifice, the life of the sacrifice, or something else. Whatever the meaning, the author argues from the sacrifices that God required in the Old Testament that blood is required for both “cleansing” and “forgiveness.” This is true for both the old covenant and the new covenant. In your translation, you should refer to shed blood, since the blood always comes from someone or something that has died. Also, you should refer directly to “blood,” not to what it might symbolize or represent. (See: [[rc://*/tw/dict/bible/kt/blood]])\n\n## Important Figures of Speech in this Chapter\n\n### The “parable” in [9:8–9](../09/08.md)\n\nIn these verses, the author explains what meaning the “Spirit” gives to the earthly tabernacle. While the exact details about what the author means by the “first tent” and the “holy places” are not perfectly clear, what is clear is that the first section of the earthly tabernacle, or perhaps the earthly tabernacle as a whole, indicates how people could not go to the “holy places.” Whether the “holy places” refers to the heavenly sanctuary as a whole, to the second section of the earthly tabernacle, or to the inner part of the heavenly sanctuary, it indicates a place where God is present in a special way. What the author is saying, then, is that the use of the “first tent” signifies lack of access to God. The “parable” in [9:9](../09/09.md) further explains that this lack of access applies to “the present time,” which is when sacrifices are offered. The details of these two verses are debated by scholars, so for more details, see the notes. If possible, translate these two verses in such a way as to allow for the various possible views.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Where does the altar of incense belong?\n\nIn [9:3–4](../09/03.md), the author places the “incense altar” inside the Most Holy Place. However, [Exodus 30:6](../exo/30/06.md) seems to place the incense altar outside the curtain, in the Holy Place. There are many theories about why the author describes the “incense altar” inside the Most Holy Place. However, it is not necessary to try to harmonize your translation with Exodus’ description. If you think your readers would recognize and be confused by the difference, you could include a footnote with some possible solutions. It is possible that the author interpreted [Exodus 30:6](../exo/30/06.md) to mean that the altar was in the Most Holy Place, and it is possible that he knew a tradition that put the altar there. It is also possible that he places the altar there for the sake of his argument. (See: [[rc://*/tw/dict/bible/kt/altar]] and [[rc://*/tw/dict/bible/other/incense]])\n\n### Did Moses sprinkle the scroll?\n\nIn [9:19](../09/19.md) the author states that Moses sprinkled a scroll, which is the roll or book on which Moses wrote everything that God had told him. You can read about this scroll in [Exodus 24:1–8](../exo/24/01.md). These verses do not directly mention Moses sprinkling **the scroll**, but the author knew more about this than we do. Your translation should clearly express what the author says, which does not contradict Exodus 24 but simply gives more details about some things.\n\n### Cleansing the heavenly things\n\nIn [9:23](../09/23.md), the author refers to how the “heavenly things” need to be cleansed with “better sacrifices” than those used to cleanse the earthly things. Some scholars think that the heavenly things are perfect and cannot be made impure, so they argue that the “cleansing” refers to inauguration, or they suggest that the “heavenly things” refer to human consciences. Other scholars think that the heavenly sanctuary could be defiled by people’s sin, just as the earthly sanctuary was, so it too needed to be cleansed. This is most likely what the author means. However, no matter which interpretation you choose, you should translate the verse with a word or phrase that refers to the removal of defilement or impurity. (See: [[rc://*/tw/dict/bible/kt/clean]]) +9:intro p8vy 0 # Hebrews 9 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n* Teaching: Old and new ministries (9:1–10:18)\n\n## Special Concepts in this Chapter\n\n### The earthly tabernacle\n\nIn [9:1–10](../09/01.md), the author describes and evaluates the earthly tabernacle. When the author wrote this letter, there was a temple in Jerusalem, and the tabernacle no longer existed. So his descriptions are based on the Old Testament only, not on personal experience. The tabernacle was a large tent divided into two parts: the outer Holy Place and the inner Most Holy Place. This tabernacle contained an “ark,” in which God had the people store important objects. God was present in a special way where the ark was. The tabernacle also contained a lampstand that burned continually, a table on which the priests laid bread in God’s presence, and an altar for burning incense. Priests frequently went into the Holy Place, but only the high priest would enter the Most Holy Place on one special day in the year. The author does not describe everything about the tabernacle, and he sometimes words things differently than what you might read in the Old Testament. Make sure to translate what the author actually says. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### The heavenly sanctuary\n\nIn [9:11](../09/11.md), the author refers again to a “tabernacle” and “holy places.” As in the case of [8:1–2](../08/01.md), scholars debate what these two names identify. Most likely the “tabernacle” refers to the entire heavenly sanctuary that Jesus passes “through” in order to enter into the inner section, the “holy places.” However, the two names could each refer to the entire sanctuary from two different perspectives. The author mentions the heavenly sanctuary again in [9:23–24](../09/23.md). However, there he refers simply to “the things in the heavens,” “the heavenly things,” and the “true ones.” The meaning of these general terms depend on how you understand the more specific words in [8:1–2](../08/01.md) and [9:11–12](../09/11.md). See the specific verses for translation options. Make sure that you refer to the heavenly sanctuary with the same or similar words that you use to refer to the earthly sanctuary. (See [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Old covenant offerings and rituals\n\nThe author refers to multiple different rituals and offerings that God commanded Moses and the Israelites to perform.\n * In [9:6](../09/06.md), he refers generally to “service” that the priests would perform in the first section of the tabernacle.\n * In [9:7](../09/07.md), he refers to the Day of Atonement, the special day on which the high priest would enter the inner part of the tabernacle. You can read about the Day of Atonement in [Leviticus 16](../lev/16/01.md).\n * In [9:13](../09/13.md), the author refers to blood of “bulls and goats,” which may be a general statement about animal sacrifices, or it may be another specific reference to the Day of Atonement, which included sacrifices of bulls and goats. He also refers to a “heifer,” which identifies a ceremony related to purification. You can read about this ceremony in [Numbers 19:1–10](../num/19/01.md).\n * In [9:19–21](../09/19.md), the author describes how Moses inaugurated the covenant and the tabernacle. You can read about what he did in [Exodus 24:1–8](../exo/24/01.md).\n\n### Covenant\n\nThe author speaks about “covenants” throughout this chapter. The “new” covenant refers to the agreement that God has made with his people through Jesus. The “first” covenant refers to the agreement that God made with the Israelites through Moses. In the author’s culture, the word translated “covenant” could also be used to refer to a “will,” a document that a person composes to tell others what to do with that person’s belongings when he or she dies. Scholars debate whether the author focuses on this specific meaning of “covenant” in [9:16–17](../09/16.md). The UST follows the interpretation that the author uses the specific meaning “will” as an analogy to help readers better understand “covenant.” See the notes on those verses for translation options. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### Blood\n\nThroughout this chapter, the author refers to “blood.” This blood always comes from someone or something that has died. Scholars debate what blood symbolizes or represents: the death of the sacrifice, the life of the sacrifice, or something else. Whatever the meaning, the author argues from the sacrifices that God required in the Old Testament that blood is required for both “cleansing” and “forgiveness.” This is true for both the old covenant and the new covenant. In your translation, you should refer to shed blood, since the blood always comes from someone or something that has died. Also, you should refer directly to “blood,” not to what it might symbolize or represent. (See: [[rc://*/tw/dict/bible/kt/blood]])\n\n## Important Figures of Speech in this Chapter\n\n### The “parable” in [9:8–9](../09/08.md)\n\nIn these verses, the author explains what meaning the “Spirit” gives to the earthly tabernacle. While the exact details about what the author means by the “first tent” and the “holy places” are not perfectly clear, what is clear is that the first section of the earthly tabernacle, or perhaps the earthly tabernacle as a whole, indicates how people could not go to the “holy places.” Whether the “holy places” refers to the heavenly sanctuary as a whole, to the second section of the earthly tabernacle, or to the inner part of the heavenly sanctuary, it indicates a place where God is present in a special way. What the author is saying, then, is that the use of the “first tent” signifies lack of access to God. The “parable” in [9:9](../09/09.md) further explains that this lack of access applies to “the present time,” which is when sacrifices are offered. The details of these two verses are debated by scholars, so for more details, see the notes. If possible, translate these two verses in such a way as to allow for the various possible views.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Where does the altar of incense belong?\n\nIn [9:3–4](../09/03.md), the author places the “incense altar” inside the Most Holy Place. However, [Exodus 30:6](../exo/30/06.md) seems to place the incense altar outside the curtain, in the Holy Place. There are many theories about why the author describes the “incense altar” inside the Most Holy Place. However, it is not necessary to try to harmonize your translation with Exodus’ description. If you think your readers would recognize and be confused by the difference, you could include a footnote with some possible solutions. It is possible that the author interpreted [Exodus 30:6](../exo/30/06.md) to mean that the altar was in the Most Holy Place, and it is possible that he knew a tradition that put the altar there. It is also possible that he places the altar there for the sake of his argument. (See: [[rc://*/tw/dict/bible/kt/altar]] and [[rc://*/tw/dict/bible/other/incense]])\n\n### Did Moses sprinkle the scroll?\n\nIn [9:19](../09/19.md) the author states that Moses sprinkled a scroll, which is the roll or book on which Moses wrote everything that God had told him. You can read about this scroll in [Exodus 24:1–8](../exo/24/01.md). These verses do not directly mention Moses sprinkling **the scroll**, but the author knew more about this than we do. Your translation should clearly express what the author says, which does not contradict Exodus 24 but simply gives more details about some things.\n\n### Cleansing the heavenly things\n\nIn [9:23](../09/23.md), the author refers to how the “heavenly things” need to be cleansed with “better sacrifices” than those used to cleanse the earthly things. Some scholars think that the heavenly things are perfect and cannot be made impure, so they argue that the “cleansing” refers to inauguration, or they suggest that the “heavenly things” refer to human consciences. Other scholars think that the heavenly sanctuary could be defiled by people’s sin, just as the earthly sanctuary was, so it too needed to be cleansed. This is most likely what the author means. However, no matter which interpretation you choose, you should translate the verse with a word or phrase that refers to the removal of defilement or impurity. (See: [[rc://*/tw/dict/bible/kt/clean]]) 9:1 h000 rc://*/ta/man/translate/writing-background οὖν 1 The author uses the word **Now** to introduce background information about the tabernacle of the **first covenant** that will help readers understand the argument he is making that Jesus is the “high priest” of a “greater and more perfect tabernacle.” In your translation, introduce this information in a way that would be natural in your own language and culture. (See: [[rc://*/ta/man/translate/writing-background]]) -9:1 av9i μὲν 1 The word **indeed** signals to the audience that this argument has two parts. The first part begins here, and the second part begins with “But” in [9:11](../09/11.md). If it would be helpful in your language, you could use words that introduce a two-part development. Alternate translation: “on the one hand” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]), +9:1 av9i rc://*/ta/man/translate/grammar-connect-words-phrases μὲν 1 The word **indeed** signals to the audience that this argument has two parts. The first part begins here, and the second part begins with “But” in [9:11](../09/11.md). If it would be helpful in your language, you could use words that introduce a two-part development. Alternate translation: “on the one hand” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]), 9:1 d3vs ἡ πρώτη 1 See how you translated **first covenant** in [Hebrews 8:7](../08/07.md). 9:1 pw63 rc://*/ta/man/translate/figs-abstractnouns εἶχε & δικαιώματα & λατρείας & τε 1 If your language does not use abstract nouns for the ideas behind **regulations** and **worship**, you could express the ideas by using verbs such as “regulate” and “worship.” Alternate translation: “regulated how people worshiped and included” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:1 af6x rc://*/ta/man/translate/figs-explicit τό & ἅγιον κοσμικόν 1 Here, the phrase **earthly holy {place}** refers to the entire earthly sanctuary, which the author will define as a “tabernacle” in the following verse ([9:2](../09/02.md)). If it would be helpful in your language, you could refer more clearly to the entire earthly sanctuary. Alternate translation: “the earthly holy sanctuary” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1635,7 +1635,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 13:4 ix27 rc://*/ta/man/translate/figs-ellipsis τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος 1 In these two clauses, the author does not include any verbs. If your language needs these verbs, you could include verbs of command or exhortation in the first clause (as the ULT does) or in both clauses. Alternate translation: “Let marriage be honorable among all, and let the marriage bed be pure” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 13:4 nyoo rc://*/ta/man/translate/figs-parallelism τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος 1 These two commands are very similar. It is likely that the second command is a more specific version of the first general command. If the repetition might be confusing, you could connect the clauses with a word other than **and** in order to show that the second phrase is repeating the first one in a specific way, not saying something additional. Alternate translation: “Marriage must be honorable among all; specifically, the marriage bed must be pure” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 13:4 mbdw ἐν πᾶσιν 1 Here, the phrase translated **among all** could refer: (1) to **all** people. Alternate translation: “among all people” (2) to **all** things or areas. Alternate translation: “in all things” or “in every way” -13:4 ix79 ἡ κοίτη 1 Here, the phrase **the marriage bed** is a polite way to refer to married people having sex. If it would be helpful in your language, you could use a comparable polite expression or plain language. Alternate translation: “the marital rights” or “having marital sex” See: [[rc://*/ta/man/translate/figs-euphemism]]) +13:4 ix79 rc://*/ta/man/translate/figs-euphemism ἡ κοίτη 1 Here, the phrase **the marriage bed** is a polite way to refer to married people having sex. If it would be helpful in your language, you could use a comparable polite expression or plain language. Alternate translation: “the marital rights” or “having marital sex” See: [[rc://*/ta/man/translate/figs-euphemism]]) 13:4 rqyr rc://*/ta/man/translate/figs-doublet πόρνους & καὶ μοιχοὺς 1 Here, the words **sexually immoral {people}** and **adulterers** function together to identify people who have improper sex. The phrase **sexually immoral {people}** refers generally to anyone who has improper sex. The word **adulterers** refers particularly to married people who have sex with someone besides their own spouse. If you do not have two words for these categories, you could use a single word or phrase that refers to people who have improper sex. Alternate translation: “those who have improper sex” or “all sexually immoral people” (See: [[rc://*/ta/man/translate/figs-doublet]]) 13:5 r74t rc://*/ta/man/translate/figs-ellipsis ἀφιλάργυρος ὁ τρόπος 1 Much as in the first half of the previous verse ([13:5](../13/05.md)), here the author does not include any verbs. You should use the same form that you used in [13:5](../13/05.md). Alternate translation: “Let your manner of life be free from the love of money” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 13:5 sz35 rc://*/ta/man/translate/figs-abstractnouns ἀφιλάργυρος ὁ τρόπος 1 If your language does not use abstract nouns for the ideas behind **life** and **love**, you could express the ideas by using verbs such as “live” and “love.” Alternate translation: “How you live must be free from loving money” or “You should live in such a way that you do not love money” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1755,7 +1755,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 13:21 err4 rc://*/ta/man/translate/figs-abstractnouns τὸ θέλημα αὐτοῦ 1 If your language does not use an abstract noun for the idea of **will**, you could express the idea by using a verb such as “want” or “desire.” Alternate translation: “what he desires” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 13:21 ren3 ἐν ἡμῖν 1 Here, the phrase **in us** could refer to how God “works”: (1) among the members of the group. Alternate translation: “among us” (2) within each member of the group. Alternate translation: “inside each of us” 13:21 r3mi rc://*/ta/man/translate/figs-exclusive ἡμῖν 1 Here the word **us** includes both the author and the audience. (See: [[rc://*/ta/man/translate/figs-exclusive]]) -13:21 dntz τὸ εὐάρεστον ἐνώπιον αὐτοῦ 1 Here, the phrase **well-pleasing before him** refers to God’s opinion by association with the way that God would assess anything that came to his attention in front of him. If it would be helpful in your language, you could use an equivalent expression or use plain language. Alternate translation: “what is well-pleasing to God” or “what God considers to be pleasing” See: [[rc://*/ta/man/translate/figs-idiom]]) +13:21 dntz rc://*/ta/man/translate/figs-idiom τὸ εὐάρεστον ἐνώπιον αὐτοῦ 1 Here, the phrase **well-pleasing before him** refers to God’s opinion by association with the way that God would assess anything that came to his attention in front of him. If it would be helpful in your language, you could use an equivalent expression or use plain language. Alternate translation: “what is well-pleasing to God” or “what God considers to be pleasing” See: [[rc://*/ta/man/translate/figs-idiom]]) 13:21 hz6a rc://*/ta/man/translate/writing-pronouns ᾧ 1 Here, the word **whom** could refer to: (1) **God**, the primary subject of the blessing and prayer. Alternate translation: “to whom, that is, God, be” (2) **Jesus Christ**, the closest named person. Alternate translation: “to whom, that is, Jesus, be” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 13:21 u6iq rc://*/ta/man/translate/figs-abstractnouns ᾧ ἡ δόξα 1 If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using a verb such as “honor” or “glorify.” Alternate translation: “who should be glorified” or “whom we should honor” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 13:21 o7rx rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας τῶν αἰώνων 1 Here, the phrase **forever {and} ever** identifies an action that will never end, and it strongly emphasizes that it will never end. If it would be helpful in your language, you could use a comparable phrase that emphasizes that an action will never end. Alternate translation: “without ever ceasing” or “from now on and always” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -1781,4 +1781,4 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 13:24 vorf ἀσπάζονται 1 As was customary in his culture, the author concludes this letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you could use that form here. Alternate translation: “ask to be remembered” or “send regards to” 13:25 zezf rc://*/ta/man/translate/translate-blessing ἡ χάρις μετὰ πάντων ὑμῶν 1 As was customary in his culture, the author closes his letter with a blessing for the audience. Use a form that people would recognize as a blessing in your language. Alternate translation: “May all of you experience kindness within you” or “I pray that you all will have grace” (See: [[rc://*/ta/man/translate/translate-blessing]]) 13:25 b4zx rc://*/ta/man/translate/figs-abstractnouns ἡ χάρις μετὰ 1 If your language does not use an abstract noun for the idea of **Grace**, you could express the idea by using an adjective such as “gracious.” Alternate translation: “May God be gracious to” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -13:25 ung6 rc://*/ta/man/translate/translate-textvariatnts ὑμῶν 1 After **you**, many early manuscripts add the word “Amen.” However, some of the earliest manuscripts do not include it, and people who copied the letter may have added it later. Consider whether translations that your readers are familiar with include “Amen” here. Otherwise, it is recommended that you follow the ULT and do not include “amen.” (See: [[rc://*/ta/man/translate/translate-textvariants]]) +13:25 ung6 rc://*/ta/man/translate/translate-textvariants ὑμῶν 1 After **you**, many early manuscripts add the word “Amen.” However, some of the earliest manuscripts do not include it, and people who copied the letter may have added it later. Consider whether translations that your readers are familiar with include “Amen” here. Otherwise, it is recommended that you follow the ULT and do not include “amen.” (See: [[rc://*/ta/man/translate/translate-textvariants]])