From 73f3e7773081795ad3217bdbc771bd09a560ddfd Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Fri, 16 Sep 2022 23:38:20 +0000 Subject: [PATCH] Edit 'en_tn_59-HEB.tsv' using 'tc-create-app' --- en_tn_59-HEB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_59-HEB.tsv b/en_tn_59-HEB.tsv index ff810edb9e..83fdc1430d 100644 --- a/en_tn_59-HEB.tsv +++ b/en_tn_59-HEB.tsv @@ -1006,7 +1006,7 @@ HEB 8 13 grcm writing-pronouns πεπαλαίωκεν τὴν πρώτην 1 the HEB 8 13 zpho figs-explicit τὴν πρώτην 1 their sins I will not remember any longer Here, the phrase **the first** refers specifically to “the first covenant,” the one that God made with the Israelites through Moses. If your readers would misunderstand **the first**, you could make it explicit that the author is referring to this “first covenant.” Alternate translation: “the first covenant” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 8 13 ta59 figs-doublet τὸ…παλαιούμενον καὶ γηράσκον 1 their sins I will not remember any longer Here, **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 your readers would misunderstand why the author uses two very similar phrases, or if you do not have two phrases that express this particular meaning, you could use one phrase here. Alternate translation: “what is becoming obsolete” or “what is old and obsolete” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 8 13 v2tt ἐγγὺς ἀφανισμοῦ 1 their sins I will not remember any longer Alternate translation: “is going to disappear soon” -HEB 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 specially present 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 his descriptions do not always perfectly match 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.” Scholars debate what these two names identify, much like in [8:1–2](../08/01.md). Most likely the “tabernacle” refers to the entire heavenly sanctuary that Jesus passes “through” 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, here 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); [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://en/tw/dict/bible/kt/tabernacle]] and [[rc://en/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. Further, he 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 paper that a person writes 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) or not. The UST follows the interpretation that the author uses the specific meaning “will” as an analogy to 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. Either way, the author argues from the Old Testament and the sacrifices that God required 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 specially present. 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 that they allow the various possible views. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Where does the altar of incense belong?\n\n### Cleansing the heavenly things +HEB 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 specially present 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 his descriptions do not always perfectly match 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.” Scholars debate what these two names identify, much like in [8:1–2](../08/01.md). Most likely the “tabernacle” refers to the entire heavenly sanctuary that Jesus passes “through” 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, here 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); [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://en/tw/dict/bible/kt/tabernacle]] and [[rc://en/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. Further, he 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 paper that a person writes 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) or not. The UST follows the interpretation that the author uses the specific meaning “will” as an analogy to 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. Either way, the author argues from the Old Testament and the sacrifices that God required 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 specially present. 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 that they allow 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, there is no reason to harmonize your translation with Exodus’s description. If you think your readers would recognized 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://en/tw/dict/bible/kt/altar]] and [[rc://en/tw/dict/bible/other/incense]])\n\n### Cleansing the heavenly things HEB 9 1 av9i grammar-connect-words-phrases μὲν οὖν 1 Now Here, the word **Now** resumes what the author has been saying about the **first {covenant}** (see [8:7](../08/07.md)). The word **indeed** signals to the audience that this explanation has two parts. The second part begins with “but” in [9:11](../09/11.md). If your readers would misunderstand **Now indeed**, you could use words that introduce a two-part development. Alternate translation: “As for the covenants, on the one hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]), HEB 9 1 d3vs ἡ πρώτη 1 first covenant See how you translated **first covenant** in [Hebrews 8:7](../08/07.md). HEB 9 1 pw63 figs-abstractnouns εἶχε…δικαιώματα…λατρείας…τε 1 had regulations 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://en/ta/man/translate/figs-abstractnouns]])