wanyu/IteraTeR_full_sent huggingface dataset:
Original:   The production of lactate is beneficial for NAD+ regeneration (pyruvate is reduced to lactate while NADH is oxidized to NAD+), which is used up in oxidation of glyceraldehyde 3-phosphate during production of pyruvate from glucose, and this ensures that energy production is maintained and exercise can continue.
Revised:  Lactate is the end product of glycolysis and increased circulating levels of lactate are associated with increased muscle glycogen breakdown with exercise. Circulating lactate levels have been found higher in heat-sensitive patients with variants in genes encoding the skeletal muscle calcium release channel, as compared to asymptomatic carriers of the same variants. The production of lactate is beneficial for NAD+ regeneration (pyruvate is reduced to lactate while NADH is oxidized to NAD+), which is used up in oxidation of glyceraldehyde 3-phosphate during production of pyruvate from glucose, and this ensures that energy production is maintained and exercise can continue.
Edit intent: meaning-changed
Original: Exercise and lactate During power exercises such as sprinting, when the rate of demand for energy is high, glucose is broken down and oxidized to pyruvate . Lactate is then produced from the pyruvate faster than the body can process it, causing lactate concentrations to rise.
Revised: Exercise and lactate During power exercises such as sprinting, when the rate of demand for energy is high, glucose is broken down and oxidized to pyruvate , and lactate is then produced from the pyruvate faster than the body can process it, causing lactate concentrations to rise.
Edit intent: coherence
Original:  Lactate served as a metabolic fuel being produced and oxidatively disposed in resting and exercising muscle.
Revised:  However, lactate is continually formed at rest and during all exercise intensities. With the use of stable isotopic tracers George Brooks and colleagues, at the University of California, Berkeley, observed that lactate served as a metabolic fuel being produced and oxidatively disposed in resting and exercising muscle.
Edit intent: meaning-changed
Original:   In 2004, Robergs et al. maintained that lactic acidosis during exercise is a "construct" or myth, pointing out that part of the H+ comes from ATP hydrolysis (ATP4− + H2O → ADP3− + + H+), and that reducing pyruvate to lactate (pyruvate− + NADH + H+ → lactate− + NAD+) actually consumes H+.
Revised:  Some causes of this are metabolism in red blood cells that lack mitochondria, and limitations resulting from the enzyme activity that occurs in muscle fibers having high glycolytic capacity. In 2004, Robergs et al. maintained that lactic acidosis during exercise is a "construct" or myth, pointing out that part of the H+ comes from ATP hydrolysis (ATP4− + H2O → ADP3− + + H+), and that reducing pyruvate to lactate (pyruvate− + NADH + H+ → lactate− + NAD+) actually consumes H+.
Edit intent: meaning-changed
Original: Jāmiʿ al-tawārīkhAbulghazi Bahadur, "Genealogy of the Turk" Turkic version In the Turkic mythology, the myth aims to explain the foundation of the First Turkic Khaganate.
Revised: Jāmiʿ al-tawārīkhAbulghazi Bahadur, "Genealogy of the Turk" Etymology There are conflicting etymological theories about the origin of the word Ergenekon. According to academics such as Russian linguist Zoriktuev, who attribute the myth originally to Mongolic peoples, the name was derived from the Argun River (Ergune) and kun, which in the Old Mongolian language meant a high plateau with steep slopes. According to Zorikutev it's not possible for it to be derived from Old Turkic, since the place name and the dastan associated with it were later borrowed by the myth aims to explain the foundation of the First Turkic Khaganate.
Edit intent: meaning-changed
Original: Jāmiʿ al-tawārīkhAbulghazi Bahadur, "Genealogy of the Turk" Turkic version In the Turkic mythology, the myth aims to explain the foundation of the First Turkic Khaganate. The Ergenekon legend tells about a great crisis of the ancient Turks. Following a military defeat, the Turks took refuge in the legendary Ergenekon valley where they were trapped for four centuries. They were finally released when a blacksmith created a passage by melting the mountain, allowing the gray wolf Asena to lead them out. The people led out of the valley found the Turkic Khaganate, in which the valley functions as its capital. Oriental Institute of Cultural and Social Research, Vol. 1–2, 2001, p. 66Murat Ocak, The Turks: Early ages, 2002, pp. 76Dursun Yıldırım, "Ergenekon Destanı", Türkler, Vol. 3, Yeni Türkiye, Ankara, 2002, , pp. 527–43.İbrahim Aksu: The story of Turkish surnames: an onomastic study of Turkish family names, their origins, and related matters, Volume 1, 2006, p. 87H. B. Paksoy, Essays on Central Asia, 1999, p. 49Andrew Finkle, Turkish State, Turkish Society, Routledge, 1990, p. 80 A New Year's ceremony commemorates the legendary ancestral escape from Ergenekon.Michael Gervers, Wayne Schlepp: Religion, customary law, and nomadic technology, Joint Centre for Asia Pacific Studies, 2000, p. 60   Mongolian version In the Mongolian version, Ergenekon was the refuge of the progenitors of the Mongols, Nekuz and Qiyan (nephew and son of Il-Khan respectively), as told in the 14th-century literary history Jāmiʿ al-tawārīkh, written by Rashid-al-Din Hamadani.
Revised: Jāmiʿ al-tawārīkhAbulghazi Bahadur, "Genealogy of the Turk" Turkic version In the Turkic mythology, the Turkic peoples. Mongolian version In the Mongolian version, Ergenekon was the refuge of the progenitors of the Mongols, Nekuz and Qiyan (nephew and son of Il-Khan respectively), as told in the 14th-century literary history Jāmiʿ al-tawārīkh, written by Rashid-al-Din Hamadani.
Edit intent: meaning-changed
Original: Michael Gervers, Wayne Schlepp: Religion, customary law, and nomadic technology, Joint Centre for Asia Pacific Studies, 2000, p. 60   Mongolian version In the Mongolian version, Ergenekon was the refuge of the progenitors of the Mongols, Nekuz and Qiyan (nephew and son of Il-Khan respectively), as told in the 14th-century literary history Jāmiʿ al-tawārīkh, written by Rashid-al-Din Hamadani.
Revised: Michael Gervers, Wayne Schlepp: Religion, customary law, and nomadic technology, Joint Centre for Asia Pacific Studies, 2000, p. 60 According to Kazakh philologist Nemat Kelimebov and other Turkic-origin advocates, Ergenekon is a portmanteau derived from Old Turkic roots ergene “fording point, passage, mountain gorge” and kon “encampment, place of living” and can be translated as “encampment (of cattle breeders) in a mountain gorge”. Mongolian version In the Mongolian version, Ergenekon was the refuge of the progenitors of the Mongols, Nekuz and Qiyan (nephew and son of Il-Khan respectively), as told in the 14th-century literary history Jāmiʿ al-tawārīkh, written by Rashid-al-Din Hamadani.
Edit intent: meaning-changed
Original: Michael Gervers, Wayne Schlepp: Religion, customary law, and nomadic technology, Joint Centre for Asia Pacific Studies, 2000, p. 60   Mongolian version In the Mongolian version, Ergenekon was the refuge of the progenitors of the Mongols, Nekuz and Qiyan (nephew and son of Il-Khan respectively), as told in the 14th-century literary history Jāmiʿ al-tawārīkh, written by Rashid-al-Din Hamadani.
Revised: Michael Gervers, Wayne Schlepp: Religion, customary law, and nomadic technology, Joint Centre for Asia Pacific Studies, 2000, p. 60 Variants Mongolian version In the Mongolian version, Ergenekon was the refuge of the progenitors of the Mongols, Nekuz and Qiyan (nephew and son of Il-Khan respectively), as told in the 14th-century literary history Jāmiʿ al-tawārīkh, written by Rashid-al-Din Hamadani.
Edit intent: meaning-changed
Original:  Abulghazi Bahadur, khan of the Khanate of Khiva (1643–63), told of the Ergenekon Mongolian creation myth in his work, 17th-century "Shajara-i Turk" (Genealogy of the Turks). 
Revised:  Abulghazi Bahadur, khan of the Khanate of Khiva (1643–63), told of the Ergenekon Mongolian creation myth in his work, 17th-century "Shajara-i Turk" (Genealogy of the Turks). Turkic version Extent of the First Turkic Khaganate in AD 600 In the Turkic mythology, the myth aims to explain the foundation of the First Turkic Khaganate. The Ergenekon legend tells about a great crisis of the ancient Turks. Following a military defeat, the Turks took refuge in the legendary Ergenekon valley where they were trapped for four centuries. They were finally released when a blacksmith created a passage by melting the mountain, allowing the gray wolf Asena to lead them out. The people led out of the valley found the Turkic Khaganate, in which the valley functions as its capital.Oriental Institute of Cultural and Social Research, Vol. 1–2, 2001, p. 66Murat Ocak, The Turks: Early ages, 2002, pp. 76Dursun Yıldırım, "Ergenekon Destanı", Türkler, Vol. 3, Yeni Türkiye, Ankara, 2002, , pp. 527–43.İbrahim Aksu: The story of Turkish surnames: an onomastic study of Turkish family names, their origins, and related matters, Volume 1, 2006, p. 87H. B. Paksoy, Essays on Central Asia, 1999, p. 49Andrew Finkle, Turkish State, Turkish Society, Routledge, 1990, p. 80 A New Year's ceremony commemorates the legendary ancestral escape from Ergenekon.Michael Gervers, Wayne Schlepp: Religion, customary law, and nomadic technology, Joint Centre for Asia Pacific Studies, 2000, p. 60
Edit intent: meaning-changed
Original:   Rabih's invasion meant the death of Shehu Ashimi, Shehu Kyari and Shehu Sanda Wuduroma between 1893 and 1894.
Revised:  Remnant successor regimes of the empire, in form of the Borno Emirate and Dikwa Emirate, were established around 1900 and still exist today as traditional states within Nigeria. Rabih's invasion meant the death of Shehu Ashimi, Shehu Kyari and Shehu Sanda Wuduroma between 1893 and 1894.
Edit intent: meaning-changed
Original: Derryl N. MacLean (1989), Religion and Society in Arab Sind, p.63 Little is known about the city's history prior to the Arab invasion in the 8th century CE.
Revised: Derryl N. MacLean (1989), Religion and Society in Arab Sind, p.63 Little was known about the city's history prior to the Arab invasion in the 8th century CE.
Edit intent: fluency
Original:  Aror was the capital of the Aror Dynasty, which was followed by Rai Dynasty and then the  Brahman Dynasty that once ruled northern Sindh.
Revised:  Sauvīra was an ancient kingdom of the lower Indus Valley.. Aror was also the capital of the Aror Dynasty, which was followed by Rai Dynasty and then the Brahman Dynasty that once ruled northern Sindh.
Edit intent: meaning-changed
Original: Derryl N. MacLean (1989), Religion and Society in Arab Sind, p.63 Little was known about the city's history prior to the Arab invasion in the 8th century CE.
Revised: Derryl N. MacLean (1989), Religion and Society in Arab Sind, p.63 Little is known about the city's history prior to the Arab invasion in the 8th century CE.
Edit intent: fluency
Original:  Sauvīra was an ancient kingdom of the lower Indus Valley. Aror was also the capital of the Aror Dynasty, which was followed by Rai Dynasty and then the Arori Brahman Dynasty that once ruled northern Sindh.
Revised:  Al-rur was the capital of the Aror Dynasty, which was followed by Rai Dynasty and then the Arori Brahman Dynasty that once ruled northern Sindh.
Edit intent: meaning-changed
Original: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988  Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Revised: Further reading Gabriel Camps, Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988 Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Edit intent: fluency
Original: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988  Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Revised: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988 Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Edit intent: fluency
Original: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988  Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Revised: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 13, pp. 470–517. Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988 Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Edit intent: meaning-changed
Original: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988  Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Revised: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988 Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Edit intent: fluency
Original: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988  Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Revised: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide ,MEFRA, Année 1988 Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Edit intent: fluency
Original: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988  Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Revised: Further reading Gabriel Camps, « Nouvelles observations sur l'architecture et l'âge du Medracen, mausolée royal de Numidie » , CRAI, 1973, 117– 3, p. 470-517 . Yvon Thébert & Filippo Coarelli, « Architecture funéraire et pouvoir : réflexions sur l'hellénisme numide » ,MEFRA, Année 1988 * Serge Lancel, L'Algérie antique, édition Mengès, Paris 2003.
Edit intent: fluency
Original: Appeal to tradition (also known as argumentum ad antiquitatem or argumentum ad antiquitam, appeal to antiquity, or appeal to common practice) is an argument in which a thesis is deemed correct on the basis that it is correlated with some past or present tradition.
Revised: Appeal to tradition (also known as argumentum ad antiquitatem or argumentum ad antiquitam, appeal to antiquity, or appeal to common practice) is an argument in which a thesis is deemed correct on the basis of correlation with past or present tradition.
Edit intent: clarity
Original:  An appeal to tradition is only a fallacious argument in itself if the argument is not developed further, for example by pointing out that the widespread acceptance of the practice means that there would be significant implications/disruption/cost involved in abandoning the tradition .
Revised:  An appeal to tradition is only fallacious in itself if the argument is not developed further, for example by pointing out that the widespread acceptance of the practice means that there would be significant implications/disruption/cost involved in abandoning the tradition .
Edit intent: fluency
Original:  An appeal to tradition is only a fallacious argument in itself if the argument is not developed further, for example by pointing out that the widespread acceptance of the practice means that there would be significant implications/disruption/cost involved in abandoning the tradition .
Revised:  An appeal to tradition is only a fallacious argument in itself if the argument is not developed further, such as pointing out that the widespread acceptance of the practice means that there would be significant implications/disruption/cost involved in abandoning the tradition .
Edit intent: coherence
Original:  An appeal to tradition is only a fallacious argument in itself if the argument is not developed further, for example by pointing out that the widespread acceptance of the practice means that there would be significant implications/disruption/cost involved in abandoning the tradition .
Revised:  An appeal to tradition is only a fallacious argument in itself if the argument is not developed further, for example by pointing out that the widespread acceptance of a practice or dependency on it means that abandoning it would incur significant implications/disruption/cost involved in abandoning the tradition .
Edit intent: meaning-changed
Original:  An appeal to tradition is only a fallacious argument in itself if the argument is not developed further, for example by pointing out that the widespread acceptance of the practice means that there would be significant implications/disruption/cost involved in abandoning the tradition .
Revised:  An appeal to tradition is only a fallacious argument in itself if the argument is not developed further, for example by pointing out that the widespread acceptance of the practice means that there would be significant implications/disruption/cost .
Edit intent: clarity
Original:  For example, arguing that the QWERTY keyboard layout should be retained "because it is traditional" would be fallacious unless the further argument is made that , being traditional, QWERTY is familiar to most current keyboard users who would need retraining if any change were made .
Revised:  For example, arguing that the QWERTY keyboard layout should be retained "because it is traditional" would be fallacious without the argument that most keyboard users would need retraining if any change were made .
Edit intent: clarity
Original:  For example, arguing that the QWERTY keyboard layout should be retained "because it is traditional" would be fallacious unless the further argument is made that , being traditional, QWERTY is familiar to most current keyboard users who would need retraining if any change were made .
Revised:  For example, arguing that the QWERTY keyboard layout should be retained "because it is traditional" would be fallacious unless the further argument is made that , being traditional, QWERTY is familiar to most current keyboard users who would need retraining to adapt to changes .
Edit intent: clarity
Original: Category:1974 births Category:1987 deaths Category:Australian people of Māori descent Category:Kidnapped Australian children Category:Murdered Australian children Category:  New Zealand Māori people‎ Category:People murdered in Queenslan
Revised: Category:1974 births Category:1987 deaths Category:Australian people of Māori descent Category:Kidnapped Australian children Category:Murdered Australian children Category: Murdered New Zealand children‎ Category: New Zealand Māori people‎ Category:People murdered in Queenslan
Edit intent: meaning-changed
Original:  Death A November 2016, El Nuevo Herald newspaper article described Posada in a Miami restaurant celebrating Castro's death. The article reported that the then-88-year-old Posada was a cancer survivor and had suffered a stroke. He died on May 23, 2018, in Miami, aged 90: an obituary in the Washington Post stated that he had been diagnosed with throat cancer five years previously. His lawyer stated that Posada Carriles died at "a government home for veterans".
Edit intent: coherence
Original:  Among Cuban exiles, he was nicknamed "Bambi   ".
Revised:  Among Cuban exiles, he was nicknamed "Bambi A November 2016, El Nuevo Herald newspaper article described Posada in a Miami restaurant celebrating Castro's death. The article reported that the then-88-year-old Posada was a cancer survivor and had suffered a stroke. He died on May 23, 2018, in Miami, aged 90: an obituary in the Washington Post stated that he had been diagnosed with throat cancer five years previously. His lawyer stated that Posada Carriles died at "a government home for veterans ".
Edit intent: meaning-changed
Original: Thompson, Clive, These Snow Goggles Demonstrate Thousands of Years of Indigenous Ingenuity, Smithsonian, January, 2020 The most widespread protection is against ultraviolet radiation, which can cause short-term and long-term ocular problems such as photokeratitis , snow blindness , cataracts, pterygium, and various forms of eye cancer.
Revised: Thompson, Clive, These Snow Goggles Demonstrate Thousands of Years of Indigenous Ingenuity, Smithsonian, January, 2020 The most widespread protection is against ultraviolet radiation, which can cause short-term and long-term ocular problems such as photokeratitis (snow blindness) , cataracts, pterygium, and various forms of eye cancer.
Edit intent: clarity
Original:  They visited the Miss Áo Dài Center and met with media correspondents at a press conference at the New World Hotel then visited the Can Gio Mangrove Forest, listed as a biosphere reserve by UNESCO and an important wildlife sanctuary in Vietnam;
Revised:  They visited the Miss Áo Dài Center and met with media correspondents at a press conference at the New World Hotel then visited the Cần Giờ Mangrove Forest, listed as a biosphere reserve by UNESCO and an important wildlife sanctuary in Vietnam;
Edit intent: meaning-changed
Original:  Contrary to all the other techniques, based on the generally accepted idea of a decoration "flat" made of wood or other matters, George VRIZ brings an important innovation: Thanks to the superposition of the layers of wood , and with the possibility offered by plating to create "transparencies", these means make it possible to bring thus sometimes the light, the color , a veil, a depth.
Revised:  Contrary to other techniques, based on the generally accepted idea of a decoration "flat" made of wood or other matters, George VRIZ brings an important innovation: Thanks to the superposition of the layers of wood , and with the possibility offered by plating to create "transparencies", these means make it possible to bring thus sometimes the light, the color , a veil, a depth.
Edit intent: coherence