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en_tn_59-HEB.tsv

@@ -879,23 +879,23 @@ HEB	7	26	xxf1		κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν	1
 HEB	7	26	cmq1	figs-explicit	ὑψηλότερος τῶν οὐρανῶν γενόμενος	1	has become higher than the heavens	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. The author has already used the plural **heavens** in [4:14](../04/14.md). Here, the author uses this language without clarifying how many heavens there are. The main point is that Jesus is **higher than the heavens**. This could mean that: (1) Jesus is in the highest heaven, **higher** than all the other **heavens**. Alternate translation: “having come to the highest place in the heavens” (2) Jesus has gone beyond all the **heavens**. This could be a metaphor for how greatly God has honored him, or it could mean that Jesus has left the creation. Alternate translation: “having become more exalted than the heavens” or “having gone beyond the heavens” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	7	27	yc7r	figs-abstractnouns	οὐκ ἔχει καθ’ ἡμέραν ἀνάγκην	1		If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “does not need each day” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	7	27	nfh7	figs-infostructure	καθ’ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ	1		If your readers would find the order in which the author presents information confusing, you could rearrange the elements so that they appear in more natural order. Alternate translation: “a need each day to offer up sacrifices, first on behalf of his own sins and then on behalf of the those of the people, even as the high priests do” (See: [[rc://en/ta/man/translate/figs-infostructure]])
-HEB	7	27	lxug	figs-explicit	ὥσπερ οἱ ἀρχιερεῖς	1		Here, the phrase **high priests** refers to other **high priests** besides Jesus, more specifically those who are descended from Levi and Aaron. If your readers would misunderstand **high priests**, you could make it more explicit which **high priests** these are. Alternate translation: “even as the other high priests” or “even as the Levitical high priests” (See: [[rc://en/ta/man/translate/figs-explicit]])
+HEB	7	27	lxug	figs-explicit	ὥσπερ οἱ ἀρχιερεῖς	1		Here, the phrase **high priests** refers to other **high priests** besides Jesus, more specifically those who are descended from Levi and Aaron. If it would be helpful in your language, you could make it more explicit which **high priests** these are. Alternate translation: “even as the other high priests” or “even as the Levitical high priests” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	7	27	jdb8		πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ	1		Here the author uses words and ideas that are very similar to what he used in [5:3](../05/03.md). They are not the same words, but the main idea is very similar. Consider referring to that verse when you translate these words.
-HEB	7	27	qnj1	grammar-connect-time-sequential	πρότερον…ἔπειτα	1		Here, the words **first** and **then** indicate sequence in time. In other words, only after making an offering **on behalf of his own sins** does the high priest do so **{on behalf of} {those} of the people**. If your readers would misunderstand **first** and **then**, you could use words or phrases that introduce two actions in a sequence. Alternate translation: “in the first place … and in the second place” or “first … and second” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
-HEB	7	27	ubdv	figs-idiom	ὑπὲρ τῶν ἰδίων ἁμαρτιῶν…τῶν τοῦ λαοῦ	1		Here, the phrase **on behalf of** someone’s sins means that the **sacrifices** are intended to deal with those sins. It does not mean that the **sacrifices** allow the sins or encourage the sins. If your readers would misunderstand **on behalf of** here, you could express the idea in a more natural way. Alternate translation: “to deal with his own sins … to deal with those of the people” or “for the forgiveness of his own sins … for the forgiveness of those of the people” (See: [[rc://en/ta/man/translate/figs-idiom]])
-HEB	7	27	b6nv	writing-pronouns	τῶν ἰδίων…ἐποίησεν…ἑαυτὸν	1		Here, the phrase **his own** refers to any one of the **high priests**. The words **he** and **himself** refer to Jesus. If your readers would misunderstand to whom these words refer, you could make it more explicit. Alternate translation: “the high priest’s own … Jesus did … himself” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-HEB	7	27	nqlp	grammar-connect-logic-result	γὰρ	1		Here, the word **for** introduces the reason why Jesus did not **have each day a need** to do what the **high priests** did. If your readers would misunderstand **for**, you could use a word or phrase that introduces a reason. Alternate translation: “because” or “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
-HEB	7	27	ciag	writing-pronouns	τοῦτο…ἐποίησεν	1		Here, the word **this** refers to the result of the **sacrifices** that the author mentioned earlier in the verse. He means that Jesus successfully dealt with or removed sins, which is what those **sacrifices** were meant to do. If your readers would misunderstand **this**, you could make what it refers to more explicit. Alternate translation: “he successfully took away sins” or “he did what these priests were supposed to do” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-HEB	7	27	uoky	translate-unknown	ἐφάπαξ	1		Here, the phrase **once and never again** indicates that something occurred one time and will not or does not need to occur again. If your readers would misunderstand **once and never again**, you could use a word or phrase that refers to one, definitive moment. Alternate translation: “only one time” or “once only” (See: [[rc://en/ta/man/translate/translate-unknown]])
-HEB	7	28	e8a6	grammar-connect-words-phrases	γὰρ	1	the law appoints as high priests men who have weaknesses	Here, the word **For** introduces a summary statement for what the author has argued in [7:18–27](../07/18.md). If your readers would misunderstand **For**, you could use a comparable word or phrase that introduces a summary statement. Alternate translation: “As you can see,” or “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-HEB	7	28	n693	figs-personification	ὁ νόμος…καθίστησιν	1	the law appoints as high priests men who have weaknesses	Here the author speaks of **the law** as if it were a person who could “appoint” people as high priests. He speaks in this way to indicate that these high priests fulfill what is written in the law about high priests. If your readers would misunderstand this figure of speech, you could refer to the one who gave **the law** as the one who **appoints**, or you could express the idea in another natural way. Alternate translation: “in the law it is written that someone should appoint” or “according to the law, one must appoint” (See: [[rc://en/ta/man/translate/figs-personification]])
-HEB	7	28	il92	figs-explicit	ὁ νόμος…ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον	1	the law appoints as high priests men who have weaknesses	Here, the phrase **the law** refers to the **law** that God gave to Israel through Moses. The phrase **the word of the swearing of an oath** refers to what God had the author of [Psalm 110:4](../psa/110/04.md) write down. The Psalm was written **after** the law, which means that it can overrule what the **law** required. If your readers would misunderstand which **law** and **oath** the author is referring to, you could make it explicit. Alternate translation: “the law of Moses … but the Psalm that records the swearing of an oath, which was written after the law” (See: [[rc://en/ta/man/translate/figs-explicit]])
+HEB	7	27	qnj1	grammar-connect-time-sequential	πρότερον…ἔπειτα	1		Here, the words **first** and **then** indicate sequence in time. In other words, only after making an offering **on behalf of his own sins** does the high priest do so **{on behalf of} {those} of the people**. If it would be helpful in your language, you could use words or phrases that introduce two actions in a sequence. Alternate translation: “in the first place … and in the second place” or “first … and second” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
+HEB	7	27	ubdv	figs-idiom	ὑπὲρ τῶν ἰδίων ἁμαρτιῶν…τῶν τοῦ λαοῦ	1		Here, the phrase **on behalf of** someone’s sins means that the **sacrifices** are intended to deal with those sins. It does not mean that the **sacrifices** allow the sins or encourage the sins. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “to deal with his own sins … to deal with those of the people” or “for the forgiveness of his own sins … for the forgiveness of those of the people” (See: [[rc://en/ta/man/translate/figs-idiom]])
+HEB	7	27	b6nv	writing-pronouns	τῶν ἰδίων…ἐποίησεν…ἑαυτὸν	1		Here, the phrase **his own** refers to any one of the **high priests**. The words **he** and **himself** refer to Jesus. If it would be helpful in your language, you could make to whom these words refer more explicit. Alternate translation: “the high priest’s own … Jesus did … himself” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+HEB	7	27	nqlp	grammar-connect-logic-result	γὰρ	1		Here, the word **for** introduces the reason why Jesus did not **have each day a need** to do what the **high priests** did. If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “because” or “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
+HEB	7	27	ciag	writing-pronouns	τοῦτο…ἐποίησεν	1		Here, the word **this** refers to the result of the **sacrifices** that the author mentioned earlier in the verse. He means that Jesus successfully dealt with or removed sins, which is what those **sacrifices** were meant to do. If it would be helpful in your language, you could make what **this** refers to more explicit. Alternate translation: “he successfully took away sins” or “he did what these priests were supposed to do” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+HEB	7	27	uoky	translate-unknown	ἐφάπαξ	1		Here, the phrase **once and never again** indicates that something occurred one time and will not or does not need to occur again. If it would be helpful in your language, you could use a word or phrase that refers to one, definitive moment. Alternate translation: “only one time” or “once only” (See: [[rc://en/ta/man/translate/translate-unknown]])
+HEB	7	28	e8a6	grammar-connect-words-phrases	γὰρ	1	the law appoints as high priests men who have weaknesses	Here, the word **For** introduces a summary statement for what the author has argued in [7:18–27](../07/18.md). If it would be helpful in your language, you could use a comparable word or phrase that introduces a summary statement. Alternate translation: “As you can see,” or “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+HEB	7	28	n693	figs-personification	ὁ νόμος…καθίστησιν	1	the law appoints as high priests men who have weaknesses	Here the author speaks of **the law** as if it were a person who could “appoint” people as high priests. He speaks in this way to indicate that these high priests fulfill what is written in the law about high priests. If it would be helpful in your language, you could refer to the one who gave **the law** as the one who **appoints**, or you could express the idea in another natural way. Alternate translation: “in the law it is written that someone should appoint” or “according to the law, one must appoint” (See: [[rc://en/ta/man/translate/figs-personification]])
+HEB	7	28	il92	figs-explicit	ὁ νόμος…ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον	1	the law appoints as high priests men who have weaknesses	Here, the phrase **the law** refers to the **law** that God gave to Israel through Moses. The phrase **the word of the swearing of an oath** refers to what God had the author of [Psalm 110:4](../psa/110/04.md) write down. The Psalm was written **after** the law, which means that it can overrule what the **law** required. If it would be helpful in your language, you could make explicit which **law** and **oath** the author is referring to. Alternate translation: “the law of Moses … but the Psalm that records the swearing of an oath, which was written after the law” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	7	28	esfp	figs-gendernotations	ἀνθρώπους	1	the law appoints as high priests men who have weaknesses	In Israelite and Jewish culture, only **men** could be high priests, so the author is referring to **men** here. However, he is not emphasizing that the high priests were male, so you can use a non-gendered word if it is clearer. Alternate translation: “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 HEB	7	28	u5ny	figs-abstractnouns	ἀνθρώπους…ἔχοντας ἀσθένειαν	1	men who have weaknesses	If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “men who are weak” or “men who fail” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-HEB	7	28	lboj	figs-personification	ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον, Υἱόν	1	men who have weaknesses	Just as with **law**, the author speaks of **the word of the swearing of an oath** as if it were a person who could “appoint” someone. He speaks in this way to indicate that the **Son** fulfill what God “swore” in [Psalm 110:4](../psa/110/04.md). If your readers would misunderstand this figure of speech, you could refer to the one who swore **the oath** as the one who **{appoints}**, or you could express the idea in another natural way. Alternate translation: “in the word of the swearing of an oath, which came after the law, it is written that God appoints a Son” (See: [[rc://en/ta/man/translate/figs-personification]])
-HEB	7	28	gzm1	figs-possession	ὁ λόγος…τῆς ὁρκωμοσίας	1	the word of the oath, which came after the law, appointed a Son	Here the author uses the possessive form to describe a **word** that records how God “swore” **an oath**. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “the word that records how God swore an oath” (See: [[rc://en/ta/man/translate/figs-possession]])
-HEB	7	28	yez2	figs-metonymy	ὁ λόγος…τῆς ὁρκωμοσίας	1	the word of the oath, which came after the law, appointed a Son	Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “the message concerning the swearing of an oath” or “what God said about the swearing of an oath” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-HEB	7	28	msa4	guidelines-sonofgodprinciples	Υἱόν	1	Son	**Son** is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
+HEB	7	28	lboj	figs-personification	ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον, Υἱόν	1	men who have weaknesses	Just as with **law**, the author speaks of **the word of the swearing of an oath** as if it were a person who could “appoint” someone. He speaks in this way to indicate that the **Son** fulfill what God “swore” in [Psalm 110:4](../psa/110/04.md). If it would be helpful in your language, you could refer to the one who swore **the oath** as the one who **{appoints}**, or you could express the idea in another natural way. Alternate translation: “in the word of the swearing of an oath, which came after the law, it is written that God appoints a Son” (See: [[rc://en/ta/man/translate/figs-personification]])
+HEB	7	28	gzm1	figs-possession	ὁ λόγος…τῆς ὁρκωμοσίας	1	the word of the oath, which came after the law, appointed a Son	Here the author uses the possessive form to describe a **word** that records how God “swore” **an oath**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the word that records how God swore an oath” (See: [[rc://en/ta/man/translate/figs-possession]])
+HEB	7	28	yez2	figs-metonymy	ὁ λόγος…τῆς ὁρκωμοσίας	1	the word of the oath, which came after the law, appointed a Son	Here, the word **word** refers to what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the message concerning the swearing of an oath” or “what God said about the swearing of an oath” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+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.