From 1604f216e1c9712dab8e492634b000de1c328612 Mon Sep 17 00:00:00 2001 From: Larry Sallee Date: Wed, 21 Dec 2022 08:42:37 -0500 Subject: [PATCH] Replaced hyphens in all verse ranges with en-dashes (Step 1) --- tn_1CH.tsv | 32 ++++----- tn_1CO.tsv | 2 +- tn_1KI.tsv | 12 ++-- tn_1PE.tsv | 2 +- tn_1SA.tsv | 14 ++-- tn_1TH.tsv | 2 +- tn_2CH.tsv | 14 ++-- tn_2KI.tsv | 6 +- tn_2SA.tsv | 18 ++--- tn_ACT.tsv | 24 +++---- tn_AMO.tsv | 10 +-- tn_DEU.tsv | 14 ++-- tn_ECC.tsv | 22 +++--- tn_EPH.tsv | 2 +- tn_EST.tsv | 8 +-- tn_EXO.tsv | 204 ++++++++++++++++++++++++++--------------------------- tn_EZK.tsv | 4 +- tn_EZR.tsv | 6 +- tn_HAB.tsv | 10 +-- tn_HAG.tsv | 2 +- tn_HOS.tsv | 10 +-- tn_ISA.tsv | 68 +++++++++--------- tn_JDG.tsv | 18 ++--- tn_JER.tsv | 84 +++++++++++----------- tn_JHN.tsv | 26 +++---- tn_JOB.tsv | 32 ++++----- tn_JOL.tsv | 2 +- tn_JON.tsv | 2 +- tn_JOS.tsv | 8 +-- tn_LAM.tsv | 2 +- tn_LEV.tsv | 16 ++--- tn_MIC.tsv | 8 +-- tn_MRK.tsv | 6 +- tn_NAM.tsv | 2 +- tn_NEH.tsv | 10 +-- tn_NUM.tsv | 26 +++---- tn_OBA.tsv | 4 +- tn_PRO.tsv | 32 ++++----- tn_ROM.tsv | 18 ++--- tn_RUT.tsv | 6 +- tn_SNG.tsv | 10 +-- tn_ZEC.tsv | 46 ++++++------ tn_ZEP.tsv | 54 +++++++------- 43 files changed, 449 insertions(+), 449 deletions(-) diff --git a/tn_1CH.tsv b/tn_1CH.tsv index 1f18478d13..6d6174cb02 100644 --- a/tn_1CH.tsv +++ b/tn_1CH.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Introduction\n\n### Outline of 1 Chronicles\n\n1. Lists of descendants (1:1-9:44)\n * From Adam to Jacob (1:1–2:2)\n * Jacob’s descendants (2:2–9:44)\n1. Saul dies and David begins to reign (10:1-29:30)\n * Saul dies (10:1–14)\n * David captures Jerusalem (11:1-9)\n * David’s mighty men (11:10–12:40)\n * David prospers (13:1–22:1)\n * David prepares for Solomon to build the temple (22:2–29:30)\n\n### What are the Books of 1 and 2 Chronicles about?\n\nThe Book of 1 Chronicles retells the line of descendants from Adam to Saul. It then gives the history of Israel during the time of David. The Book of 2 Chronicles gives the history of Israel beginning with Solomon. It ends when the Babylonian army attacks Judah and takes some of the people to Babylon. The writers of Chronicles probably wrote these books for the Jews who returned from exile in Babylon. The purpose was to teach the people to avoid disobeying God as their ancestors did.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title “1 Chronicles” or “First Chronicles.” You may also call this book “The Events of the Kings of Judah and Israel, Book 1” or “The First Book of the Events of the Kings of Judah and Israel.”\n\n### Who wrote 1 and 2 Chronicles?\n\nThe writers of 1 and 2 Chronicles are unknown. They mention that they used other books when writing Chronicles. The names of these other books are “The Chronicles of Samuel the Seer,” “The Chronicles of Nathan the Seer,” “The Chronicles of Gad the Seer,” “The History of Nathan the Prophet,” “The Chronicles of Shemaiah the Prophet and Iddo,” “The Story of the Prophet Iddo” and “The books of the kings of Judah and Israel.”\n\n### Why are there multiple books that give the history of the kings of Israel?\n\nThe books of Chronicles and the books of Kings tell much of the same history, but they are not exactly the same. The writers of Chronicles wrote mostly about the kings of Judah who were faithful to Yahweh and his covenant. The writers wanted the Jews to think carefully about David and Solomon. They also wanted the Jews to think about how Jehoshaphat, Hezekiah, and Josiah caused their ancestors to repent and to worship Yahweh. The writers wanted to encourage the Jews and their leaders to obey the law and to honor God’s covenant with them. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did God punish the people of Israel?\n\nGod punished the people of Israel because they disobeyed him and worshiped false gods. God punished them with disease, disasters, and defeat in battle. However, God forgave them and caused them to prosper again if they repented and obeyed him. The writers of 1 and 2 Chronicles continually reminded the readers that God punished his people because they disobeyed. They wanted the readers to understand that they must obey God.\n\n### Why are alliances with foreign countries seen as evil in these books?\n\nYahweh led and protected the nation of Israel. The people of Israel should have trusted him instead of relying on other nations to protect them.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah.\n\n### What does it mean to “seek God”?\n\nThe writers of 1 and 2 Chronicles often wrote about “seeking God.” To “seek God” means to make an effort to please and honor God. It can also mean to ask God for help. It does not imply that God is hidden. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### What does the phrase “to this day” mean?\n\nThe writers used the phrase “to this day” to refer to the time when they were writing. The translator should be aware that “to this day” refers to a time already passed. The translator might decide to say, “to this day, at the time when this is being written,” or, “to this day, at the time of writing.” This Hebrew phrase occurs in 1 Chronicles 4:41, 43; 5:26; 13:11; 20:26; 21:10; 35:25. +front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Introduction\n\n### Outline of 1 Chronicles\n\n1. Lists of descendants (1:1–9:44)\n * From Adam to Jacob (1:1–2:2)\n * Jacob’s descendants (2:2–9:44)\n1. Saul dies and David begins to reign (10:1–29:30)\n * Saul dies (10:1–14)\n * David captures Jerusalem (11:1–9)\n * David’s mighty men (11:10–12:40)\n * David prospers (13:1–22:1)\n * David prepares for Solomon to build the temple (22:2–29:30)\n\n### What are the Books of 1 and 2 Chronicles about?\n\nThe Book of 1 Chronicles retells the line of descendants from Adam to Saul. It then gives the history of Israel during the time of David. The Book of 2 Chronicles gives the history of Israel beginning with Solomon. It ends when the Babylonian army attacks Judah and takes some of the people to Babylon. The writers of Chronicles probably wrote these books for the Jews who returned from exile in Babylon. The purpose was to teach the people to avoid disobeying God as their ancestors did.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title “1 Chronicles” or “First Chronicles.” You may also call this book “The Events of the Kings of Judah and Israel, Book 1” or “The First Book of the Events of the Kings of Judah and Israel.”\n\n### Who wrote 1 and 2 Chronicles?\n\nThe writers of 1 and 2 Chronicles are unknown. They mention that they used other books when writing Chronicles. The names of these other books are “The Chronicles of Samuel the Seer,” “The Chronicles of Nathan the Seer,” “The Chronicles of Gad the Seer,” “The History of Nathan the Prophet,” “The Chronicles of Shemaiah the Prophet and Iddo,” “The Story of the Prophet Iddo” and “The books of the kings of Judah and Israel.”\n\n### Why are there multiple books that give the history of the kings of Israel?\n\nThe books of Chronicles and the books of Kings tell much of the same history, but they are not exactly the same. The writers of Chronicles wrote mostly about the kings of Judah who were faithful to Yahweh and his covenant. The writers wanted the Jews to think carefully about David and Solomon. They also wanted the Jews to think about how Jehoshaphat, Hezekiah, and Josiah caused their ancestors to repent and to worship Yahweh. The writers wanted to encourage the Jews and their leaders to obey the law and to honor God’s covenant with them. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did God punish the people of Israel?\n\nGod punished the people of Israel because they disobeyed him and worshiped false gods. God punished them with disease, disasters, and defeat in battle. However, God forgave them and caused them to prosper again if they repented and obeyed him. The writers of 1 and 2 Chronicles continually reminded the readers that God punished his people because they disobeyed. They wanted the readers to understand that they must obey God.\n\n### Why are alliances with foreign countries seen as evil in these books?\n\nYahweh led and protected the nation of Israel. The people of Israel should have trusted him instead of relying on other nations to protect them.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah.\n\n### What does it mean to “seek God”?\n\nThe writers of 1 and 2 Chronicles often wrote about “seeking God.” To “seek God” means to make an effort to please and honor God. It can also mean to ask God for help. It does not imply that God is hidden. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### What does the phrase “to this day” mean?\n\nThe writers used the phrase “to this day” to refer to the time when they were writing. The translator should be aware that “to this day” refers to a time already passed. The translator might decide to say, “to this day, at the time when this is being written,” or, “to this day, at the time of writing.” This Hebrew phrase occurs in 1 Chronicles 4:41, 43; 5:26; 13:11; 20:26; 21:10; 35:25. 1:intro wqm8 0 # 1 Chronicles 1 General Notes\n\n## Structure and formatting\n\nThis chapter gives the genealogies of Abraham, Esau and the early kings of Edom. 1:1 qvq6 rc://*/ta/man/translate/translate-names Adam … Seth … Enosh 0 These are all names of men. Each man was the father or ancestor of the next man in the list. If your language has a specific way to mark this kind of list, you can use it here. (See: [[rc://*/ta/man/translate/translate-names]]) 1:2 mh4h rc://*/ta/man/translate/translate-names Kenan … Mahalalel … Jared 0 These are all names of men. Each man was the father or ancestor of the next man in the list. If your language has a specific way to mark this kind of list, you can use it here. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -213,7 +213,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro 4:14 zl11 craftsmen 0 people skilled at making or building things 4:15 g38i rc://*/ta/man/translate/translate-names Jephunneh … Iru … Elah … Naam … Kenaz 0 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 4:16 xrb4 rc://*/ta/man/translate/translate-names Jehallelel … Ziph … Ziphah … Tiria … Asarel 0 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -4:17 bv9f rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nYou may want to combine the information in 1 Chronicles 4:17-18 into one verse so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) +4:17 bv9f rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nYou may want to combine the information in 1 Chronicles 4:17–18 into one verse so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) 4:17 b2ws rc://*/ta/man/translate/translate-names Ezrah … Jether … Mered … Epher … Jalon … Miriam … Shammai … Ishbah … Eshtemoa 0 These are the names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 4:17 cg1z These were the sons of Bithiah 0 The word “these” refers to Miriam, Shammai, and Ishbah. They were the sons Bithiah bore for her husband Mered. 4:17 j2pg Bithiah 0 This is the name of a woman. @@ -415,10 +415,10 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro 6:77 abl1 Merari’s 0 Translate “Merari” as in [1 Chronicles 6:1](../06/01.md). 6:77 asc6 rc://*/ta/man/translate/translate-names Jokneam … Kartah … Rimmono … Tabor 0 These are names of towns. (See: [[rc://*/ta/man/translate/translate-names]]) 6:77 bvr1 its pasturelands 0 the land with grass for animals to eat. See how you translated this in [1 Chronicles 5:16](../05/16.md). -6:78 bn5u rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nThe information in 1 Chronicles 6:78-79 can be rearranged as in the UST so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) +6:78 bn5u rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nThe information in 1 Chronicles 6:78–79 can be rearranged as in the UST so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) 6:78 u5c8 rc://*/ta/man/translate/figs-activepassive from the tribe of Reuben, across … Jericho, they received 0 This can be translated in active form. Alternate translation: “the tribe of Reuben, across … Jericho, gave them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:78 ne49 rc://*/ta/man/translate/translate-names Bezer … Jahzah 0 These are names of towns. (See: [[rc://*/ta/man/translate/translate-names]]) -6:79 s66v rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nThe information in 1 Chronicles 6:78-79 can be rearranged as in the UST so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) +6:79 s66v rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nThe information in 1 Chronicles 6:78–79 can be rearranged as in the UST so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) 6:79 b6af rc://*/ta/man/translate/translate-names Kedemoth … Mephaath 0 These are names of towns. (See: [[rc://*/ta/man/translate/translate-names]]) 6:80 mzb3 rc://*/ta/man/translate/figs-activepassive The Levites received from the tribe of Gad 0 This can be translated in active form. Alternate translation: “The tribe of Gad gave the Levites” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:80 d6jk rc://*/ta/man/translate/translate-names Ramoth … Mahanaim 0 These are names of towns. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -518,20 +518,20 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro 8:15 b589 rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 8:16 i9zy rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 8:17 e474 rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -8:17 z3de rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nYou can combine the information in 1 Chronicles 8:17-18 into one verse so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) +8:17 z3de rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nYou can combine the information in 1 Chronicles 8:17–18 into one verse so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) 8:18 yu9c rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 8:19 z411 rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -8:19 y4na rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nYou can combine the information in 1 Chronicles 8:19-21 into one verse so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) +8:19 y4na rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nYou can combine the information in 1 Chronicles 8:19–21 into one verse so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) 8:20 x2wn rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -8:20 z3cm rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nThe information in 1 Chronicles 8:19-21 has been rearranged so its meaning can be more easily understood. All of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-versebridge]] and [[rc://*/ta/man/translate/translate-names]]) +8:20 z3cm rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nThe information in 1 Chronicles 8:19–21 has been rearranged so its meaning can be more easily understood. All of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-versebridge]] and [[rc://*/ta/man/translate/translate-names]]) 8:21 tjr4 rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 8:22 tt3e rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -8:22 nd1k rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nYou can combine the information in 1 Chronicles 8:22-25 into one verse so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) +8:22 nd1k rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nYou can combine the information in 1 Chronicles 8:22–25 into one verse so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) 8:23 phb2 rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 8:24 esi8 rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 8:25 vb8p rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 8:26 ccw7 rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -8:26 rpc7 rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nYou can combine the information in 1 Chronicles 8:26-27 into one verse so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) +8:26 rpc7 rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nYou can combine the information in 1 Chronicles 8:26–27 into one verse so its meaning can be more easily understood. (See: [[rc://*/ta/man/translate/translate-versebridge]]) 8:27 dpm4 rc://*/ta/man/translate/translate-names 0 # General Information:\n\nAll of the names here are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 8:28 exc7 fathers’ houses 0 extended families, people related to each other who usually lived in different houses, what the UST calls “clans” 8:29 z2b4 rc://*/ta/man/translate/figs-idiom The father of Gibeon, Jeiel, whose wife’s name was Maakah, lived in Gibeon 0 Here “father of” refers to Jeiel’s status as the leading person in the city of Gibeon. Alternate translation: “Jeiel, the leader of Gibeon, lived in Gibeon. His wife’s name was Maakah” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -637,7 +637,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro 10:6 x2tx rc://*/ta/man/translate/figs-ellipsis and his three sons 0 The word “died” is understood from the previous phrase. It can be repeated. Alternate translation: “and his 3 sons died” (See: [[rc://*/ta/man/translate/figs-ellipsis]] and [[rc://*/ta/man/translate/translate-numbers]]) 10:7 f1rd rc://*/ta/man/translate/figs-hyperbole When every man of Israel 0 This is probably a generalization. Alternate translation: “When the men of Israel” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 10:7 is1q they had fled 0 Alternate translation: “the Israelite soldiers had fled” -10:7 b4x6 the Philistines came and lived in them 0 “the Philistines came and lived in the cities from which the Israelites had fled.” This probably happened after the events in verses 8-12. +10:7 b4x6 the Philistines came and lived in them 0 “the Philistines came and lived in the cities from which the Israelites had fled.” This probably happened after the events in verses 8–12. 10:8 c2se It came about 0 This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here. 10:8 rqm7 to strip the dead 0 Alternate translation: “to take everything of value off of the dead bodies” 10:8 mh6u rc://*/ta/man/translate/figs-euphemism Saul and his sons fallen 0 Here “fallen” is a polite way to refer to someone who died in battle. Alternate translation: “Saul and his sons dead” (See: [[rc://*/ta/man/translate/figs-euphemism]]) @@ -886,7 +886,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro 15:8 g3s5 rc://*/ta/man/translate/translate-names 0 This continues the list of the number of men whom David assembled from each of the Levite clans. (See: [[rc://*/ta/man/translate/translate-names]] and [[rc://*/ta/man/translate/translate-numbers]]) 15:9 lld8 rc://*/ta/man/translate/translate-names 0 This continues the list of the number of men whom David assembled from each of the Levite clans. (See: [[rc://*/ta/man/translate/translate-names]] and [[rc://*/ta/man/translate/translate-numbers]]) 15:10 b7se rc://*/ta/man/translate/translate-names 0 This ends the list of the number of men whom David assembled from each of the Levite clans. (See: [[rc://*/ta/man/translate/translate-names]] and [[rc://*/ta/man/translate/translate-numbers]]) -15:11 bcy4 rc://*/ta/man/translate/translate-names Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab 0 These are names of men. See how you translated them in [1 Chronicles verses 5-6](./04.md) and [1 Chronicles verses 7-10](./07.md). (See: [[rc://*/ta/man/translate/translate-names]]) +15:11 bcy4 rc://*/ta/man/translate/translate-names Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab 0 These are names of men. See how you translated them in [1 Chronicles verses 5–6](./04.md) and [1 Chronicles verses 7–10](./07.md). (See: [[rc://*/ta/man/translate/translate-names]]) 15:13 ld8i You did not carry it 0 Alternate translation: “You did not carry the ark” 15:13 wam3 rc://*/ta/man/translate/figs-idiom broke out against us 0 The idiom to “break out against” means to act violently toward someone. Alternate translation: “acted violently toward us” or “attacked us” (See: [[rc://*/ta/man/translate/figs-idiom]]) 15:13 hfv1 rc://*/ta/man/translate/figs-metonymy we did not seek him 0 Here seeking Yahweh means to seek his counsel. Alternate translation: “we did not ask him for instructions” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -918,7 +918,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro 15:29 hd59 as the ark of the covenant of Yahweh came to the city of David 0 Alternate translation: “as the people brought the ark of the covenant of Yahweh to the city of David” 15:29 vj56 rc://*/ta/man/translate/translate-names Michal 0 This is the name of David’s wife. (See: [[rc://*/ta/man/translate/translate-names]]) 15:29 miz6 rc://*/ta/man/translate/figs-metonymy she despised him in her heart 0 Here “heart” represents thoughts or emotions. Alternate translation: “she despised him” or “she hated him” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -16:intro abcg 0 # 1 Chronicles 16 General Notes\n\n## Structure and formatting\n\nChapters 15 and 16 tell how David organized the priests and Levites. (See: [[rc://*/tw/dict/bible/kt/priest]])\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 poetic song in 16:8-36.\n\n## Special concepts in this chapter\n\n### David’s psalm\nAs David organized the priests in their work in the tent, he wrote a psalm of praise to Yahweh. +16:intro abcg 0 # 1 Chronicles 16 General Notes\n\n## Structure and formatting\n\nChapters 15 and 16 tell how David organized the priests and Levites. (See: [[rc://*/tw/dict/bible/kt/priest]])\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 poetic song in 16:8–36.\n\n## Special concepts in this chapter\n\n### David’s psalm\nAs David organized the priests in their work in the tent, he wrote a psalm of praise to Yahweh. 16:1 p8df 0 # General Information:\n\nThe word “they” in these verses refers to the priests and Levites. 16:1 p6yr before God 0 Alternate translation: “to God” 16:2 jb7f rc://*/ta/man/translate/figs-metonymy When David had finished sacrificing the burnt offering and the fellowship offerings 0 This is a metonym for David directing the priests, who performed the actual sacrifices. (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1040,7 +1040,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro 17:12 n2wd Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues describing his promises to King David through the prophet Nathan. 17:12 krt9 rc://*/ta/man/translate/figs-metonymy I will establish his throne forever 0 The right to rule as king is described by the place where a king sits. Alternate translation: “I will make his rule over Israel to last forever” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:13 x7rm Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues describing his promises to King David through the prophet Nathan. -17:13 gz2c I will be a father to him, and he will be my son 0 The prophecy in 17:11-14 refers to Solomon, David’s son. But, aspects of the prophecy will be fulfilled by Jesus. So, here it is best to translate the words “father” and “son” with your normal words for a biological father and son. +17:13 gz2c I will be a father to him, and he will be my son 0 The prophecy in 17:11–14 refers to Solomon, David’s son. But, aspects of the prophecy will be fulfilled by Jesus. So, here it is best to translate the words “father” and “son” with your normal words for a biological father and son. 17:13 hk4h rc://*/ta/man/translate/figs-abstractnouns I will not take my covenant faithfulness away from him, as I took it from Saul 0 If your language does not use an abstract noun for the idea behind the word **faithfulness**, you can express the same idea with a verbal form such as “faithfully.” Alternate translation: “I will never stop faithfully loving him, as I stopped loving Saul” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 17:14 c3xe Connecting Statement: 0 # Connecting Statement:\n\nYahweh finishes describing his promises to King David through the prophet Nathan. 17:14 ja8t rc://*/ta/man/translate/figs-parallelism I will set him over my house and in my kingdom forever, and his throne will be established forever 0 These two phrases have similar meanings and emphasize that David’s dynasty will last forever. (See: [[rc://*/ta/man/translate/figs-parallelism]]) @@ -1163,7 +1163,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro 19:13 u3hv rc://*/ta/man/translate/figs-metaphor what is good in his eyes 0 Here sight represents judgment or evaluation. Alternate translation: “what he considers to be good” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 19:14 eel3 advanced to the battle 0 Alternate translation: “moved forward to the battle” or “approached the enemy soldiers in the battle” 19:15 y1w8 Then Joab returned … and went back to Jerusalem 0 It does not appear that Joab and his soldiers continued to attack the Ammonites in their city. When the Ammonites went into their city, the battle ended and the Israelites returned home. -19:16 cmb9 0 # General Information:\n\nVerses 16-19 describes a second battle when the Arameans who fled from Joab in [1 Chronicles 19:15](../19/15.md) were reinforced by other Arameans and attacked Israel again. +19:16 cmb9 0 # General Information:\n\nVerses 16–19 describes a second battle when the Arameans who fled from Joab in [1 Chronicles 19:15](../19/15.md) were reinforced by other Arameans and attacked Israel again. 19:16 t16k rc://*/ta/man/translate/figs-metonymy the Arameans saw 0 What the Arameans understood is spoken of as what they saw. Alternate translation: “the Arameans understood” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 19:16 jj4u sent for reinforcements 0 Alternate translation: “requested more soliders” 19:16 c1n9 rc://*/ta/man/translate/translate-names Shophak … Hadadezer 0 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -1266,8 +1266,8 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro 21:27 i8e5 rc://*/ta/man/translate/translate-symaction the angel put his sword back into its sheath 0 The angel putting his sword back in the sheath is a symbolic action to show that he would not continue to kill the people. Alternate translation: the angel put his sword in its sheath to show that he would stop killing the people” (See: [[rc://*/ta/man/translate/translate-symaction]]) 21:27 ccx4 sheath 0 cover for a sword or knife 21:28 hsc2 Ornan 0 Translate his name as in [1 Chronicles 21:15](../21/15.md). -21:29 a7w6 rc://*/ta/man/translate/writing-background Now at that time 0 Verses 29-30 are background information to explain why David offered this sacrifice at the threshing floor instead of on the altar at the tabernacle. (See: [[rc://*/ta/man/translate/writing-background]]) -21:30 q136 rc://*/ta/man/translate/writing-background 0 Verses 29-30 are background information to explain why David offered this sacrifice at the threshing floor instead of on the altar at the tabernacle. (See: [[rc://*/ta/man/translate/writing-background]]) +21:29 a7w6 rc://*/ta/man/translate/writing-background Now at that time 0 Verses 29–30 are background information to explain why David offered this sacrifice at the threshing floor instead of on the altar at the tabernacle. (See: [[rc://*/ta/man/translate/writing-background]]) +21:30 q136 rc://*/ta/man/translate/writing-background 0 Verses 29–30 are background information to explain why David offered this sacrifice at the threshing floor instead of on the altar at the tabernacle. (See: [[rc://*/ta/man/translate/writing-background]]) 21:30 znd4 to ask for God’s direction 0 Alternate translation: “to ask God to tell him what he should do” 21:30 d6s2 rc://*/ta/man/translate/figs-metonymy afraid of the sword of the angel of Yahweh 0 Here “sword” represents being killed by the angel of Yahweh. Alternate translation: “afraid he would be killed by the angel of Yahweh” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 22:intro abcm 0 # 1 Chronicles 22 General Notes\n\n## Structure and formatting\n\nThis chapter begins a new section lasting for the remainder of the book. David begins preparing the things needed for building the temple. (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n## Special concepts in this chapter\n\n### Solomon\n\nIn addition to preparing for the construction of the temple by gathering supplies, David also prepares his son, Solomon, to build the temple. David instructs Solomon to obey God. This is what is most necessary. diff --git a/tn_1CO.tsv b/tn_1CO.tsv index 0de5dd3f2f..a7015c5241 100644 --- a/tn_1CO.tsv +++ b/tn_1CO.tsv @@ -2174,7 +2174,7 @@ front:intro e8ey 0 # Introduction to 1 Corinthians\n\n## Part 1: General Intr 15:23 p4g9 rc://*/ta/man/translate/figs-metaphor ἀπαρχὴ Χριστός 1 Here, just as in [15:20](../15/20.md), **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If it would be helpful in your language, you could express that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies that there will be more resurrections with an analogy or express the idea plainly. Alternate translation: “Christ, who is like the firstfruits” or “the guarantee” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:23 bzh4 rc://*/ta/man/translate/figs-explicit ἐν τῇ παρουσίᾳ αὐτοῦ 1 Here, **his coming** refers specifically to Jesus “coming back” to earth. If it would be helpful in your language, you could express **at his coming** with a phrase that more clearly refers to Jesus’ “second coming.” Alternate translation: “when he comes again” or “at his return” (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:23 xr5q rc://*/ta/man/translate/figs-possession οἱ τοῦ Χριστοῦ 1 Here Paul uses the possessive form to describe **the ones** who belong to or believe in **Christ**. If your language does not use that form for this meaning, you can express the idea with a phrase such as “belong to” or “believe in.” Alternate translation: “those who believe in Christ” (See: [[rc://*/ta/man/translate/figs-possession]]) -15:23-24 any2 rc://*/ta/man/translate/grammar-connect-time-sequential εἶτα 1 # General Information:\n\In verse [15:24](../15/24.md), **Then** introduces events that occur after the “coming” in the last verse ([15:23](../15/23.md)). Paul does not clarify how soon after the “coming” these events will happen. If it would be helpful in your language, you could express **Then** with a word or phrase that more clearly identifies events happening in sequence. Alternate translation: “Next will be” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) +15:23–24 any2 rc://*/ta/man/translate/grammar-connect-time-sequential εἶτα 1 # General Information:\n\In verse [15:24](../15/24.md), **Then** introduces events that occur after the “coming” in the last verse ([15:23](../15/23.md)). Paul does not clarify how soon after the “coming” these events will happen. If it would be helpful in your language, you could express **Then** with a word or phrase that more clearly identifies events happening in sequence. Alternate translation: “Next will be” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 15:24 fp4n rc://*/ta/man/translate/figs-explicit τὸ τέλος 1 Here, **the end** identifies that something has reached its goal and thus ended. Paul does not state explicitly what **end** he has in mind, but the Corinthians would have inferred that he meant **the end** of the world as it currently exists. This does not mean that there will be no more world, but it means that things will be very different after **the end**. If it would be helpful in your language, you could express the idea behind what **end** Paul is speaking about explicitly. Alternate translation: “the end of this world” or “the end of the way things are now” (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:24 towh rc://*/ta/man/translate/figs-infostructure ὅταν παραδιδῷ τὴν Βασιλείαν τῷ Θεῷ καὶ Πατρί; ὅταν καταργήσῃ πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 Here, **when he has abolished** will occur before **when he hands over**. In Paul’s language, the sequence is clear even though the events are not in order. If your language would put the events in order, you could rearrange these two clauses to make the sequence clearer. Alternate translation: “when he has abolished all rule and all authority and power, when he hands over the kingdom to the God and Father” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 15:24 u298 rc://*/ta/man/translate/writing-pronouns παραδιδῷ & καταργήσῃ 1 Here, **he** refers to “Christ.” If it would be helpful in your language, you could express to whom **he** refers with “Christ” in one or both of these places. Alternate translation: “Christ hands over … Christ has abolished” (See: [[rc://*/ta/man/translate/writing-pronouns]]) diff --git a/tn_1KI.tsv b/tn_1KI.tsv index a010dac040..21cbb80f8c 100644 --- a/tn_1KI.tsv +++ b/tn_1KI.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introduction\n\n### Outline of 1 Kings\n\n1. David dies and Solomon begins to reign (1:1-2:46)\n1. Solomon reigns (3:1–11:43)\n * Solomon becomes wise and wealthy (3:1–4:43)\n * Solomon’s temple (5:1–8:66)\n * Rise and fall of Solomon (9:1–11:43)\n1. The kingdom divides (12:1-14:31)\n * Rehoboam succeeds Solomon (12:1–24)\n * Jeroboam rules the northern kingdom of Israel (12:25–33)\n * Ahijah prophesies against Jeroboam (13:1–14:20)\n * Rehoboam’s end (14:21–31)\n1. Kings and events in Israel and Judah (15:1-22:53)\n * Abijah and Asa in Judah (15:1–24)\n * Nadab in Israel (15:25–32)\n * Baasha in Israel (15:33–16:7)\n * Elah in Israel (16:8–14)\n * Zimri in Israel (16:15–22)\n * Omri in Israel (16:23–28)\n * Ahab in Israel (16:29–22:40)\n * Jehoshaphat in Judah (22:41–50)\n * Ahaziah in Israel (22:51–53)\n\n### What are the Books of 1 and 2 Kings about?\n\nThese books are about what happened to the people of Israel, from the time of King Solomon to the time both the northern and southern kingdoms were destroyed. These books describe how Israel split into two kingdoms after Solomon died. It also tells about all the kings that ruled over each kingdom after Solomon died.\n\nIn the southern kingdom, some kings did what Yahweh judged to be right. For example, King Josiah repaired the temple and reformed the worship of Yahweh. He responded to the high priest finding a copy of the Law of Yahweh in Jerusalem ([2 Kings 22–23](../../2ki/22/01.md)). However, all of the kings of the northern kingdom were wicked.\n\nThe Assyrians destroyed the northern kingdom in 722 B.C. The Babylonians destroyed the southern kingdom in 586 B.C.\n\n### How should the title of this book be translated?\n\nThe Books of 1 and 2 Kings were originally one book in Hebrew. They were separated into two books when translated into Greek. Translators might choose more meaningful titles such as “The First Book about the Kings” and “The Second Book about the Kings.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the purpose of 1 and 2 Kings?\n\nThese books were probably finished during the exile, after the Babylonians had destroyed the temple. They show how being faithful to Yahweh results in his blessing and prospering his people. Worshipping idols and not being faithful result in their being punished and destroyed.\n\n## Part 3: Important Translation Issues\n\n### Why do the Books of 1 and 2 Kings refer to someone being addressed indirectly?\n\nIn the Bible, people often referred to themselves as “your servant” when speaking to anyone in a superior position to themselves. Indirectly addressing people in this way was intended to honor the one addressed. English sometimes uses the address “sir” in this way. But a translator should use whatever expressions that are natural in the project language in order to honor someone in a superior position.\n\n### What does the king “did what was right (or evil) in the eyes of Yahweh” mean?\n\nThe writer repeats this kind of expression throughout the Books of 1 and 2 Kings. Here “in the eyes of Yahweh” represents what Yahweh thinks about someone. If a king was faithful and obeyed the covenant, he did what was right according to Yahweh. If he was not faithful and disobeyed the covenant, he did what was evil according to Yahweh.\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed his name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### Can I translate the Book of 1 Kings before I translate the Books of 1 and 2 Samuel?\n\nThe Books of 1 and 2 Samuel should be translated before 1 Kings, since 1 Kings continues from where 2 Samuel ends. -1:intro v496 0 # 1 Kings 1 General Notes\n\n## Structure and formatting\n\n1 Kings is a continuation of 2 Samuel.\n\nThis chapter records the beginning of the reign of Solomon (chapters 1-11) after the death of David.\n\n## Special concepts in this chapter\n\n### The next king\n\nDavid did not announce who was to succeed him. Because of this, there was fighting between David’s sons over who should be king. Adonijah invited guests to a banquet and declared himself king. Then those favoring Solomon told David and he declared Solomon the new king.\n\n## Important figures of speech in this chapter\n\n### Idiom\n\nSeveral times in this chapter, the people use the idiom “sit on the throne” to mean “be king.” Solomon assures Adonijah that if he behaves himself “not a hair of his will fall to the earth,” meaning “he will not be harmed.” (See: [[rc://*/ta/man/translate/figs-idiom]]) +front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introduction\n\n### Outline of 1 Kings\n\n1. David dies and Solomon begins to reign (1:1–2:46)\n1. Solomon reigns (3:1–11:43)\n * Solomon becomes wise and wealthy (3:1–4:43)\n * Solomon’s temple (5:1–8:66)\n * Rise and fall of Solomon (9:1–11:43)\n1. The kingdom divides (12:1–14:31)\n * Rehoboam succeeds Solomon (12:1–24)\n * Jeroboam rules the northern kingdom of Israel (12:25–33)\n * Ahijah prophesies against Jeroboam (13:1–14:20)\n * Rehoboam’s end (14:21–31)\n1. Kings and events in Israel and Judah (15:1–22:53)\n * Abijah and Asa in Judah (15:1–24)\n * Nadab in Israel (15:25–32)\n * Baasha in Israel (15:33–16:7)\n * Elah in Israel (16:8–14)\n * Zimri in Israel (16:15–22)\n * Omri in Israel (16:23–28)\n * Ahab in Israel (16:29–22:40)\n * Jehoshaphat in Judah (22:41–50)\n * Ahaziah in Israel (22:51–53)\n\n### What are the Books of 1 and 2 Kings about?\n\nThese books are about what happened to the people of Israel, from the time of King Solomon to the time both the northern and southern kingdoms were destroyed. These books describe how Israel split into two kingdoms after Solomon died. It also tells about all the kings that ruled over each kingdom after Solomon died.\n\nIn the southern kingdom, some kings did what Yahweh judged to be right. For example, King Josiah repaired the temple and reformed the worship of Yahweh. He responded to the high priest finding a copy of the Law of Yahweh in Jerusalem ([2 Kings 22–23](../../2ki/22/01.md)). However, all of the kings of the northern kingdom were wicked.\n\nThe Assyrians destroyed the northern kingdom in 722 B.C. The Babylonians destroyed the southern kingdom in 586 B.C.\n\n### How should the title of this book be translated?\n\nThe Books of 1 and 2 Kings were originally one book in Hebrew. They were separated into two books when translated into Greek. Translators might choose more meaningful titles such as “The First Book about the Kings” and “The Second Book about the Kings.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the purpose of 1 and 2 Kings?\n\nThese books were probably finished during the exile, after the Babylonians had destroyed the temple. They show how being faithful to Yahweh results in his blessing and prospering his people. Worshipping idols and not being faithful result in their being punished and destroyed.\n\n## Part 3: Important Translation Issues\n\n### Why do the Books of 1 and 2 Kings refer to someone being addressed indirectly?\n\nIn the Bible, people often referred to themselves as “your servant” when speaking to anyone in a superior position to themselves. Indirectly addressing people in this way was intended to honor the one addressed. English sometimes uses the address “sir” in this way. But a translator should use whatever expressions that are natural in the project language in order to honor someone in a superior position.\n\n### What does the king “did what was right (or evil) in the eyes of Yahweh” mean?\n\nThe writer repeats this kind of expression throughout the Books of 1 and 2 Kings. Here “in the eyes of Yahweh” represents what Yahweh thinks about someone. If a king was faithful and obeyed the covenant, he did what was right according to Yahweh. If he was not faithful and disobeyed the covenant, he did what was evil according to Yahweh.\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed his name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### Can I translate the Book of 1 Kings before I translate the Books of 1 and 2 Samuel?\n\nThe Books of 1 and 2 Samuel should be translated before 1 Kings, since 1 Kings continues from where 2 Samuel ends. +1:intro v496 0 # 1 Kings 1 General Notes\n\n## Structure and formatting\n\n1 Kings is a continuation of 2 Samuel.\n\nThis chapter records the beginning of the reign of Solomon (chapters 1–11) after the death of David.\n\n## Special concepts in this chapter\n\n### The next king\n\nDavid did not announce who was to succeed him. Because of this, there was fighting between David’s sons over who should be king. Adonijah invited guests to a banquet and declared himself king. Then those favoring Solomon told David and he declared Solomon the new king.\n\n## Important figures of speech in this chapter\n\n### Idiom\n\nSeveral times in this chapter, the people use the idiom “sit on the throne” to mean “be king.” Solomon assures Adonijah that if he behaves himself “not a hair of his will fall to the earth,” meaning “he will not be harmed.” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:1 pwg1 covered him with blankets 0 They put many blankets on King David to try to keep him warm. 1:1 b43p rc://*/ta/man/translate/figs-doublet old and advanced in years 0 “very old.” The two phrases are similar in meaning and are combined for emphasis. (See: [[rc://*/ta/man/translate/figs-doublet]].) 1:3 f51x So they searched 0 Alternate translation: “So the king’s servants searched” @@ -171,7 +171,7 @@ front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introducti 2:45 r843 0 # General Information:\n\nKing Solomon orders Shimei to be put to death. 2:45 fx8t rc://*/ta/man/translate/figs-metonymy the throne of David will be established before Yahweh forever 0 Here “throne of David” represents the authority and rule of David and all his descendants forever. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:46 q4c8 rc://*/ta/man/translate/figs-metonymy in Solomon’s hand 0 This use of “hand” represents Solomon’s power and authority. (See: [[rc://*/ta/man/translate/figs-metonymy]]) -3:intro r15u 0 # 1 Kings 3 General Notes\n\n## Structure and formatting\n\nThis chapter has two stories. Verses 1-15 is the story of Solomon’s dream when God asked him what he wanted and he said he needed wisdom to be a good and fair ruler. Verses 16-28 is the story of a court case showing Solomon’s wisdom. (See: [[rc://*/tw/dict/bible/kt/wise]])\n\n## Special concepts in this chapter\n\n### Wisdom\n\nGod was very pleased with Solomon’s request for wisdom. This is because wisdom was something that he could use to serve other people instead of himself. Because this was a noble request, God promised Solomon wisdom, wealth, and fame. (See: [[rc://*/tw/dict/bible/kt/promise]])\n\n### Putting the needs of others first\n\nThere are two additional examples of people putting the needs of others in front of their own needs. God is pleased with people wanting to do their job well more than wanting to be blessed. A mother will put the life of her child above every other concern. (See: [[rc://*/tw/dict/bible/kt/bless]]) +3:intro r15u 0 # 1 Kings 3 General Notes\n\n## Structure and formatting\n\nThis chapter has two stories. Verses 1–15 is the story of Solomon’s dream when God asked him what he wanted and he said he needed wisdom to be a good and fair ruler. Verses 16–28 is the story of a court case showing Solomon’s wisdom. (See: [[rc://*/tw/dict/bible/kt/wise]])\n\n## Special concepts in this chapter\n\n### Wisdom\n\nGod was very pleased with Solomon’s request for wisdom. This is because wisdom was something that he could use to serve other people instead of himself. Because this was a noble request, God promised Solomon wisdom, wealth, and fame. (See: [[rc://*/tw/dict/bible/kt/promise]])\n\n### Putting the needs of others first\n\nThere are two additional examples of people putting the needs of others in front of their own needs. God is pleased with people wanting to do their job well more than wanting to be blessed. A mother will put the life of her child above every other concern. (See: [[rc://*/tw/dict/bible/kt/bless]]) 3:1 h2l6 0 # General Information:\n\nSolomon marries an Egyptian. 3:1 q5yv Solomon allied himself by marriage with Pharaoh king of Egypt 0 Solomon became the son-in-law of Pharaoh king of Egypt so the two kings would work together and fight together against their enemies. 3:1 s4dd until he had finished building 0 She was still in the city of David after he had finished building. @@ -722,7 +722,7 @@ front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introducti 10:29 z3uu rc://*/ta/man/translate/translate-numbers six hundred shekels of silver 0 “600 shekels of silver” (See: [[rc://*/ta/man/translate/translate-numbers]]) 10:29 ce7h rc://*/ta/man/translate/translate-numbers 150 shekels 0 “one hundred and fifty shekels” (See: [[rc://*/ta/man/translate/translate-numbers]]) 10:29 e5bh rc://*/ta/man/translate/figs-activepassive Many of these were then sold 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “His merchants then sold many of these” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -11:intro abcb 0 # 1 Kings 11 General Notes\n\n## Structure and formatting\n\nThis is the end of the story of Solomon. (Chapters 1-11)\n\n## Special concepts in this chapter\n\n### Intermarriage with Gentiles\n\nGod had told the people of Israel in Moses’s law never to marry women from the Gentile nations. But Solomon married many women from Gentile countries. This was because their religious beliefs would negatively affect Israel. Solomon, the wisest man, became a fool and his wives persuaded him to worship foolish idols. God became angry and warned he would take away 10 tribes from the kingdom of his son. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]], [[rc://*/tw/dict/bible/kt/believe]], [[rc://*/tw/dict/bible/kt/wise]] and [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/ta/man/translate/figs-explicit]]) +11:intro abcb 0 # 1 Kings 11 General Notes\n\n## Structure and formatting\n\nThis is the end of the story of Solomon. (Chapters 1–11)\n\n## Special concepts in this chapter\n\n### Intermarriage with Gentiles\n\nGod had told the people of Israel in Moses’s law never to marry women from the Gentile nations. But Solomon married many women from Gentile countries. This was because their religious beliefs would negatively affect Israel. Solomon, the wisest man, became a fool and his wives persuaded him to worship foolish idols. God became angry and warned he would take away 10 tribes from the kingdom of his son. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]], [[rc://*/tw/dict/bible/kt/believe]], [[rc://*/tw/dict/bible/kt/wise]] and [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/ta/man/translate/figs-explicit]]) 11:1 i6y4 Now King Solomon 0 The word “Now” is used here to mark a break in the main story line where the narrator starts to tell a new part of the story. 11:1 rz6n rc://*/ta/man/translate/translate-names Moabites, Ammonites, Edomites, Sidonians, and Hittites 0 These are names of people groups. (See: [[rc://*/ta/man/translate/translate-names]]) 11:2 u5n2 rc://*/ta/man/translate/figs-metonymy turn your heart to their gods 0 To “turn someone’s heart” is to convince that person to change his affection. Alternate translation: “persuade you to worship the gods that they worship” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-idiom]]) @@ -840,7 +840,7 @@ front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introducti 12:32 f8e9 rc://*/ta/man/translate/figs-idiom went up to the altar 0 “Went up” here is an idiom for going to a sacred place to worship since these altars were located on high places. Alternate translation: “offered sacrifices on the altar” (See: [[rc://*/ta/man/translate/figs-idiom]]) 12:33 t8tb rc://*/ta/man/translate/figs-idiom went up to the altar 0 “Went up” here is an idiom for going to a sacred place to worship since these altars were located on high places. Alternate translation: “offered sacrifices on the altar” (See: [[rc://*/ta/man/translate/figs-idiom]]) 12:33 uh1v in the month he had planned in his own mind 0 Alternate translation: “in the month that he had determined” -13:intro abcd 0 # 1 Kings 13 General Notes\n\n## Structure and formatting\n\nThis chapter has two parts: The young prophet’s warning to Jeroboam (1-10) and the old prophet’s deception (11-34). (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Obeying God\n\nPeople should do what God tells them to do and not what other people tell them is God’s will for them. The story of the young prophet and the old prophet is an example of this. (See:[[rc://*/tw/dict/bible/other/reward]] and [[rc://*/tw/dict/bible/kt/willofgod]]) +13:intro abcd 0 # 1 Kings 13 General Notes\n\n## Structure and formatting\n\nThis chapter has two parts: The young prophet’s warning to Jeroboam (1–10) and the old prophet’s deception (11–34). (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Obeying God\n\nPeople should do what God tells them to do and not what other people tell them is God’s will for them. The story of the young prophet and the old prophet is an example of this. (See:[[rc://*/tw/dict/bible/other/reward]] and [[rc://*/tw/dict/bible/kt/willofgod]]) 13:1 xe5m rc://*/ta/man/translate/figs-explicit A man of God came out of Judah by the word of Yahweh to Bethel 0 The implied information is that Yahweh sent the man of God to Bethel. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh sent a man of God from Judah to Bethel” (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/ta/man/translate/figs-activepassive]]) 13:1 gc3y A man of God 0 This is another title for a prophet. Alternate translation: “A prophet” 13:1 zw3a came out of Judah 0 Alternate translation: “came from Judah” @@ -897,7 +897,7 @@ front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introducti 13:34 u16a This matter 0 This phrase refers to Jeroboam’s setting up shrines and appointing priests. 13:34 ab53 rc://*/ta/man/translate/figs-activepassive caused his family to be destroyed and to be exterminated 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “because of this God destroyed and exterminated Jeroboam’s family” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 13:34 p7vm rc://*/ta/man/translate/figs-doublet to be destroyed and to be exterminated 0 These mean nearly the same thing. Alternate translation: “to be completely destroyed” (See: [[rc://*/ta/man/translate/figs-doublet]]) -14:intro abce 0 # 1 Kings 14 General Notes\n\n## Structure and formatting\n\nThis chapter has two stories. One is the death of Jeroboam’s son (1-18). The other is the reign of Rehoboam (20-31).\n\n## Special concepts in this chapter\n\n### The death of Jeroboam’s son\nGod knows the truth; it is useless to try to fool God’s prophet. Jeroboam’s son became sick; so the king sent his wife, disguised as a common woman, to the prophet. The prophet was blind, but when Jeroboam’s wife arrived he told her, “Come in, wife of Jeroboam.” He also told her that her son would die and that all of Jeroboam’s family would be killed, because he had caused Israel to worship the golden calves. (See: [[rc://*/tw/dict/bible/kt/true]] and [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Rehoboam’s reign\nWhen Solomon obeyed God, God made him very rich. When the people of Judah began to worship the fertility goddess, Ashtoreth, and to do many evil things, they had to give all of their wealth to the king of Egypt to persuade him not to attack Jerusalem. (See: [[rc://*/tw/dict/bible/kt/evil]]) +14:intro abce 0 # 1 Kings 14 General Notes\n\n## Structure and formatting\n\nThis chapter has two stories. One is the death of Jeroboam’s son (1–18). The other is the reign of Rehoboam (20–31).\n\n## Special concepts in this chapter\n\n### The death of Jeroboam’s son\nGod knows the truth; it is useless to try to fool God’s prophet. Jeroboam’s son became sick; so the king sent his wife, disguised as a common woman, to the prophet. The prophet was blind, but when Jeroboam’s wife arrived he told her, “Come in, wife of Jeroboam.” He also told her that her son would die and that all of Jeroboam’s family would be killed, because he had caused Israel to worship the golden calves. (See: [[rc://*/tw/dict/bible/kt/true]] and [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Rehoboam’s reign\nWhen Solomon obeyed God, God made him very rich. When the people of Judah began to worship the fertility goddess, Ashtoreth, and to do many evil things, they had to give all of their wealth to the king of Egypt to persuade him not to attack Jerusalem. (See: [[rc://*/tw/dict/bible/kt/evil]]) 14:2 qek9 disguise yourself 0 Alternate translation: “change how you appear to others” 14:2 dqs3 rc://*/ta/man/translate/figs-activepassive you will not be recognized 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “no one will recognize you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 14:5 gqa2 Look, the wife of Jeroboam 0 Here the word “Look” means “pay attention.” diff --git a/tn_1PE.tsv b/tn_1PE.tsv index 0e550219cf..65311b4876 100644 --- a/tn_1PE.tsv +++ b/tn_1PE.tsv @@ -22,7 +22,7 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 1:2 iam1 rc://*/ta/man/translate/figs-abstractnouns χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη 1 If it would be helpful in your language, you could express the abstract nouns **Grace** and **peace** by stating the ideas behind them with equivalent expressions. Alternate translation: “May God multiply his kind acts to you and give you a more peaceful spirit” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:2 z7df rc://*/ta/man/translate/figs-metaphor χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη 1 Peter speaks of **Grace** and **peace** as if they were objects that could increase in size or number. If this is confusing in your language, you can use a different metaphor that means that these things will increase, or use plain language. Alternate translation: “May grace and peace increase in your lives” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:2 gj71 rc://*/ta/man/translate/figs-activepassive χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “May God multiply grace and peace to you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -1:3-5 y6aq 0 # General Information:\n\nPeter begins to talk about the believers’ salvation and faith. [1:3–5](../01/03.md) are one sentence, but you may need to divide them into shorter sentences in your language. +1:3–5 y6aq 0 # General Information:\n\nPeter begins to talk about the believers’ salvation and faith. [1:3–5](../01/03.md) are one sentence, but you may need to divide them into shorter sentences in your language. 1:3 l4vi rc://*/ta/man/translate/figs-declarative εὐλογητὸς 1 Peter is using a statement to give an exhortation. If this is confusing in your language, you can use a more natural form for exhortation. Alternate translation: “Let us bless” or “Let us praise” (See: [[rc://*/ta/man/translate/figs-declarative]]) 1:3 z6wk rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατὴρ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 1:3 cyf6 rc://*/ta/man/translate/figs-exclusive ἡμῶν & ἡμᾶς 1 The words **our** and **us** are inclusive. They refer to Peter and those believers to whom he is writing. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) diff --git a/tn_1SA.tsv b/tn_1SA.tsv index ed0b786c9d..0be584397e 100644 --- a/tn_1SA.tsv +++ b/tn_1SA.tsv @@ -1,9 +1,9 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro z2ar 0 # Introduction to 1 Samuel\n\n## Part 1: General Introduction\n\n### Outline of 1 Samuel\n\n1. Samuel as judge over Israel (1:1–7:17)\n * Samuel as a child (1:1–3:21)\n * Shiloh priesthood; the fall and death of Eli the priest (4:1–22)\n * The ark of God and the war with the Philistines (5:1–6:21)\n * Mizpah; Samuel’s rule over Israel (7:1–17)\n1. Saul and Samuel (8:1–15:35)\n * Samuel lets the people seek a king (8:1–22)\n * Saul anointed king (9:1–10:27)\n * Battle and victory over the Ammonites (11:1–15)\n * Samuel’s farewell (12:1–25)\n * Saul’s weakness and failures (13:1–15:35)\n1. David and his conflicts with Saul (16:1–31:13)\n * God’s choice of David to be king (16:1–23)\n * David fights Goliath (17:1–58)\n * Saul’s jealousy of David; David and Jonathan (18:1–20:42)\n * David in the wilderness; David in Philistia (21:1–30:31)\n * Death of Saul (31:1–13)\n\n### What is the Book of 1 Samuel about?\n\nThe Book of 1 Samuel is about Samuel, Saul, and David. Samuel was the last of the judges over Israel. Saul was the first king of Israel. Much of the book is about how Saul became king, then how he later sinned against God and died. God chose David to be king after Saul. This book shows how God protected David when Saul tried to kill him.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title “1 Samuel” or “First Samuel.” Or, translators may consider a clearer title such as “The First Book About Samuel, Saul, and David.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### What is the purpose of the Book of 1 Samuel?\n\nThe purpose of 1 Samuel is to give an account of the events leading up to David becoming king of Israel. In 1 Samuel, the twelve tribes of Israel unite under the first king of Israel, Saul. But Saul does not obey Yahweh’s commands. So God uses Samuel to choose David as a king who will trust and obey Yahweh.\n\n### Who wrote the Book of 1 Samuel?\n\nIt is uncertain who wrote 1 Samuel. It may have been someone alive soon after King Solomon died. When Solomon died, the kingdom of Israel split into two kingdoms. The author probably lived in the southern kingdom of Judah. A descendant of David continued to rule over the southern kingdom. The author may have written 1 Samuel to defend David’s right to be king. This would prove that David’s descendant was the rightful king of God’s people.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Who is “Yahweh’s anointed”?\n\nThe writer of 1 Samuel often speaks of “Yahweh’s anointed.” This refers to the one whom Yahweh chose to be the king of his people. Also, the phrase “Yahweh’s anointed” would make later readers think about the future descendant of David who would become king of God’s people. This person who Yahweh chose would be known as the Messiah. (See: [[rc://*/tw/dict/bible/kt/anoint]] and [[rc://*/tw/dict/bible/kt/peopleofgod]] and [[rc://*/tw/dict/bible/kt/christ]])\n\n## Part 3: Important Translation Issues\n\n### What are curses, as found in 1 Samuel and elsewhere?\n\nA curse is a strong statement a person makes to cause bad things to happen to the person or thing being cursed. A curse usually has this pattern: “May God do so to you, and even more, if you hide anything from me of all the words that he spoke to you” (1 Sam. 3:17). Other instances of curses in 1 and 2 Samuel are found in 1 Sam 14:44; 20:13; 25:22; 2 Sam 3:9, 35; and 19:13. The translator should represent a curse in the project language in as strong a way as possible.\n\n### How is the name “Israel” used in the Bible?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed his name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\nThe Book of 1 Samuel has two references to Israel and Judah ([1 Samuel 17:52](../17/52.md), [1 Samuel 18:16](../18/16.md)). However, these references appear in the text long before the two kingdoms split apart. It seems clear that the references to Israel and Judah are in the text because the author wrote at a time after the kingdoms split. He wanted the readers to understand that all the twelve tribes had supported David.\n\n### What is the meaning of the phrase “to this day”?\n\nThis phrase was used by the narrator to refer to the time when he was writing. The translator should be aware that “to this day” refers to a time already passed. He must avoid giving the impression that the present day of the translation’s readers is meant. The translator might decide to say, “to this day, at the time when this is being written” or “to this day, at the time of writing.” This phrase occurs in 1 Samuel 5:5; 6:18: 27:6; 30:25. -1:intro cj3l 0 # 1 Samuel 1 General Notes\n\n## Structure and formatting\n\nThis chapter introduces Samuel. It is the beginning of the section 1, Samuel chapters 1-7, which tell about Samuel, the religious leader of Israel.\n\n## Special concepts in this chapter\n\n### Two wives\n\nThis was a common practice in the ancient Near East. It was against the law of Moses. The men of Israel would have sinned if they married more than one woman. This type of marriage always creates problems because of jealousy. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/jealous]])\n\n### “Pay his vow”\nIt was customary for Israelites to promise God to make a sacrifice to him if God answered special prayers. Making such a sacrifice was called paying one’s vow. (See: [[rc://*/tw/dict/bible/kt/vow]])\n\n## Important figures of speech in this chapter\n\n### Idioms\n\nWhen Hannah wanted to assure Eli she was telling the truth, she used the idiom “as you live.” This is a type of oath formula meaning “I promise you I am telling the truth.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\nThe author also uses the phrase “call to mind.” This is a common idiom meaning “remember.” +1:intro cj3l 0 # 1 Samuel 1 General Notes\n\n## Structure and formatting\n\nThis chapter introduces Samuel. It is the beginning of the section 1, Samuel chapters 1–7, which tell about Samuel, the religious leader of Israel.\n\n## Special concepts in this chapter\n\n### Two wives\n\nThis was a common practice in the ancient Near East. It was against the law of Moses. The men of Israel would have sinned if they married more than one woman. This type of marriage always creates problems because of jealousy. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/jealous]])\n\n### “Pay his vow”\nIt was customary for Israelites to promise God to make a sacrifice to him if God answered special prayers. Making such a sacrifice was called paying one’s vow. (See: [[rc://*/tw/dict/bible/kt/vow]])\n\n## Important figures of speech in this chapter\n\n### Idioms\n\nWhen Hannah wanted to assure Eli she was telling the truth, she used the idiom “as you live.” This is a type of oath formula meaning “I promise you I am telling the truth.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\nThe author also uses the phrase “call to mind.” This is a common idiom meaning “remember.” 1:1 xa1t rc://*/ta/man/translate/translate-names הָ⁠רָמָתַ֛יִם 1 This is the name of a small village possibly located eight kilometers northwest of Jerusalem. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 mwm2 rc://*/ta/man/translate/translate-names צוֹפִ֖ים 1 The phrase **the Zuphites** refers to the people group that descended from Zuph. (See: [[rc://*/ta/man/translate/translate-names]]) -1:1 hizk rc://*/ta/man/translate/translate-names אֶפְרָ֑יִם 1 Here, **Ephraim** refers to the land that was allotted to the people belonging to the Israelite tribe of Ephraim (see Joshua 16:1-9).(See: [[rc://*/ta/man/translate/translate-names]]) +1:1 hizk rc://*/ta/man/translate/translate-names אֶפְרָ֑יִם 1 Here, **Ephraim** refers to the land that was allotted to the people belonging to the Israelite tribe of Ephraim (see Joshua 16:1–9).(See: [[rc://*/ta/man/translate/translate-names]]) 1:1 cjl8 rc://*/ta/man/translate/translate-names אֶ֠לְקָנָה & יְרֹחָ֧ם & אֱלִיה֛וּא & תֹּ֥חוּ & צ֖וּף 1 These are the names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 x8xp rc://*/ta/man/translate/translate-names אֶפְרָתִֽי 1 Here, **Ephraimite** refers to anyone living in the territory of Ephraim. \n(See: [[rc://*/ta/man/translate/translate-names]]) 1:2 roc0 rc://*/ta/man/translate/writing-pronouns וְ⁠ל⁠וֹ֙ 1 The pronoun **him** refers to Elkanah. \n(See: [[rc://*/ta/man/translate/writing-pronouns]]) @@ -70,7 +70,7 @@ front:intro z2ar 0 # Introduction to 1 Samuel\n\n## Part 1: General Introduct 1:27 m76r rc://*/ta/man/translate/figs-abstractnouns has given me my petition which I asked of him 0 The noun “petition” refers to a formal request for another person to do something. It can be translated with a verb. The idiom “to give a petition” means to do what the person requests. Alternate translation: “has agreed to do what I solemnly requested that he do” (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-idiom]]) 1:28 fp77 rc://*/ta/man/translate/figs-activepassive he is lent to Yahweh 0 This can be translated in active form. Alternate translation: “I am loaning him to Yahweh” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:28 f1d4 rc://*/ta/man/translate/figs-synecdoche he worshiped Yahweh 0 This could mean: (1) “He” refers to Elkanah or (2) “he” is a synecdoche referring to both Elkanah and his family. Alternate translation: “Elkanah and his family” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -2:intro fe7v 0 # 1 Samuel 2 General Notes\n\n## Structure and formatting\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 Hannah’s poetic prayer in 2:1-10 .\n\n## Special concepts in this chapter\n\n### Hannah’s song of praise to God\n\nThis song is about how God protects the weak and strengthens them. He humbles the rich, provides for the poor, and defeats his enemies.\n\n### Eli’s Sons\n\nEli, the chief priest, had two sons. They were ungodly priests who continually sinned and did not honor God. Eli corrected them but they did not listen. A prophet warned Eli that God would stop his family from being priests and his sons would both die on the same day. At the same time, Samuel was growing up and serving God. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/godly]] and [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Important figures of speech in this chapter\n\nThis chapter has many figures of speech because the first part of the chapter is a song and the last part of the chapter is a prophecy. Songs and prophecy tend to have many figures of speech.\n\n### Synecdoches\n\n“My heart” and “my mouth” are synecdoches referencing the speaker. (See: [[rc://*/ta/man/translate/figs-synecdoche]])\n\n### Metonymies\n\nBody parts are often used to stand for activities involving that part of the body. “The feet of his faithful people” is a metonym meaning what they are doing or where they are going. Place names are often used for people in that place such as “the ends of the earth” meaning the people living in the ends of the earth. (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\n### Metaphors\n\nHannah used many military metaphors: “rock,” representing protection; “the bows of the mighty men are broken,” representing military defeat; “the horn of his anointed,” representing the power of the one that God has chosen to be king. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nGod used three rhetorical questions to correct and condemn Eli. “Did I not reveal myself to the house of your ancestor, when they were in Egypt in bondage to Pharaoh’s house?” “Why then do you scorn my offerings that I required in the place where I live?” “Why do you honor your sons above me by making yourselves fat with the best of every offering of my people Israel?” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +2:intro fe7v 0 # 1 Samuel 2 General Notes\n\n## Structure and formatting\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 Hannah’s poetic prayer in 2:1–10 .\n\n## Special concepts in this chapter\n\n### Hannah’s song of praise to God\n\nThis song is about how God protects the weak and strengthens them. He humbles the rich, provides for the poor, and defeats his enemies.\n\n### Eli’s Sons\n\nEli, the chief priest, had two sons. They were ungodly priests who continually sinned and did not honor God. Eli corrected them but they did not listen. A prophet warned Eli that God would stop his family from being priests and his sons would both die on the same day. At the same time, Samuel was growing up and serving God. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/godly]] and [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Important figures of speech in this chapter\n\nThis chapter has many figures of speech because the first part of the chapter is a song and the last part of the chapter is a prophecy. Songs and prophecy tend to have many figures of speech.\n\n### Synecdoches\n\n“My heart” and “my mouth” are synecdoches referencing the speaker. (See: [[rc://*/ta/man/translate/figs-synecdoche]])\n\n### Metonymies\n\nBody parts are often used to stand for activities involving that part of the body. “The feet of his faithful people” is a metonym meaning what they are doing or where they are going. Place names are often used for people in that place such as “the ends of the earth” meaning the people living in the ends of the earth. (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\n### Metaphors\n\nHannah used many military metaphors: “rock,” representing protection; “the bows of the mighty men are broken,” representing military defeat; “the horn of his anointed,” representing the power of the one that God has chosen to be king. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nGod used three rhetorical questions to correct and condemn Eli. “Did I not reveal myself to the house of your ancestor, when they were in Egypt in bondage to Pharaoh’s house?” “Why then do you scorn my offerings that I required in the place where I live?” “Why do you honor your sons above me by making yourselves fat with the best of every offering of my people Israel?” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 2:1 e9ks rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nHannah recites a song to Yahweh. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:1 aq77 My heart exults 0 Alternate translation: “I have great joy” 2:1 j5ts in Yahweh 0 Alternate translation: “because of who Yahweh is” or “because Yahweh is so great” @@ -314,7 +314,7 @@ front:intro z2ar 0 # Introduction to 1 Samuel\n\n## Part 1: General Introduct 7:14 li9a rc://*/ta/man/translate/figs-activepassive The towns … from Israel were restored to Israel 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. This could mean: (1) Here “Israel” refers to the “land” of Israel. “Yahweh restored to the land of Israel the towns … from Israel” or (2) “Israel” is a metonym for the people who live there. Alternate translation: “the people of Israel were able to reclaim the towns … from Israel” (See: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-metonymy]]) 7:16 p2sh went on a circuit 0 traveled from place to place in a rough circle 7:16 qa19 He decided disputes 0 Disputes are arguments or disagreements between two or more people. -8:intro ek6j 0 # 1 Samuel 8 General Notes\n\n## Structure and formatting\n\n### Saul and Samuel\n\nThe section including chapters 8-16 begins a new part of the story. The people wanted a king, and God chose Saul, the man the people wanted, to be their king. He was not the king Yahweh wanted.\n\n## Special concepts in this chapter\n\n### The people want a king\n\nWhen Samuel was old, he appointed his sons to be judges. They were corrupt and took bribes, so the people came and asked Samuel to appoint a king for them. Samuel asked God, who gave them a king but warned them what a king would be like. Despite Samuel’s warning that a king would oppress them, the people still wanted a king. This was sinful because they were rejecting God as their king. (See: [[rc://*/tw/dict/bible/kt/appoint]], [[rc://*/tw/dict/bible/other/oppress]] and [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/tw/dict/bible/kt/sin]]) +8:intro ek6j 0 # 1 Samuel 8 General Notes\n\n## Structure and formatting\n\n### Saul and Samuel\n\nThe section including chapters 8–16 begins a new part of the story. The people wanted a king, and God chose Saul, the man the people wanted, to be their king. He was not the king Yahweh wanted.\n\n## Special concepts in this chapter\n\n### The people want a king\n\nWhen Samuel was old, he appointed his sons to be judges. They were corrupt and took bribes, so the people came and asked Samuel to appoint a king for them. Samuel asked God, who gave them a king but warned them what a king would be like. Despite Samuel’s warning that a king would oppress them, the people still wanted a king. This was sinful because they were rejecting God as their king. (See: [[rc://*/tw/dict/bible/kt/appoint]], [[rc://*/tw/dict/bible/other/oppress]] and [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/tw/dict/bible/kt/sin]]) 8:3 d1qv rc://*/ta/man/translate/figs-metaphor chased after dishonest gain 0 The writer speaks of money that people would give Samuel’s sons as if it were a person or animal running away from Samuel’s sons, and he speaks of Samuel’s sons as if they were physically chasing that person or animal. Alternate translation: “they worked hard to gain money by being dishonest” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:3 pt6z perverted justice 0 Alternate translation: “judged in favor of those who did evil” 8:5 rx69 rc://*/ta/man/translate/figs-idiom do not walk in your ways 0 The way a person lives is spoken of as walking on a path. Alternate translation: “do not do the things you do” or “do not do what is just the way you do” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -617,7 +617,7 @@ front:intro z2ar 0 # Introduction to 1 Samuel\n\n## Part 1: General Introduct 14:51 eci8 rc://*/ta/man/translate/translate-names Kish … Ner … Abner … Abiel 0 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 14:52 e8ef all the days of Saul 0 Alternate translation: “all of Saul’s life” 14:52 ezp3 he attached him to himself 0 Alternate translation: “he forced him to join his army” -15:intro abcf 0 # 1 Samuel 15 General Notes\n\n## Structure and formatting\n\nThis is the end of the section on Saul and Samuel (8-15).\n\n## Special concepts in this chapter\n\n### God wants total obedience\n\nSamuel told Saul that God wanted him to completely destroy the Amalekite people and animals. Saul fought the Amalekites and killed all the people except the king. He destroyed the animals that were not very good but saved the best animals. Saul told Samuel he had obeyed God’s command. Samuel asked him about the animals Saul had. Saul said he had saved them for a sacrifice to God. God said that obedience was better than sacrifice. Because Saul had disobeyed him, God had chosen someone else to become king.\n\n## Important figures of speech in this chapter\n\n### Idiom\n\n“He has turned back from following me” is an idiom meaning “he has stopped obeying me.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### Rhetorical questions\n\nWhen Saul insisted that he had obeyed God, Samuel rebuked him with these rhetorical questions: “What then is this bleating of sheep in my ears, and the lowing of the oxen that I hear?”; “Though you are little in your own sight, were you not made the head of the tribes of Israel?”; “Why then did you not obey the voice of Yahweh, but instead you seized the booty and did what was evil in the sight of Yahweh?”; and “Has Yahweh as much delight in burnt offerings and sacrifices, as in obeying the voice of Yahweh?” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +15:intro abcf 0 # 1 Samuel 15 General Notes\n\n## Structure and formatting\n\nThis is the end of the section on Saul and Samuel (8–15).\n\n## Special concepts in this chapter\n\n### God wants total obedience\n\nSamuel told Saul that God wanted him to completely destroy the Amalekite people and animals. Saul fought the Amalekites and killed all the people except the king. He destroyed the animals that were not very good but saved the best animals. Saul told Samuel he had obeyed God’s command. Samuel asked him about the animals Saul had. Saul said he had saved them for a sacrifice to God. God said that obedience was better than sacrifice. Because Saul had disobeyed him, God had chosen someone else to become king.\n\n## Important figures of speech in this chapter\n\n### Idiom\n\n“He has turned back from following me” is an idiom meaning “he has stopped obeying me.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### Rhetorical questions\n\nWhen Saul insisted that he had obeyed God, Samuel rebuked him with these rhetorical questions: “What then is this bleating of sheep in my ears, and the lowing of the oxen that I hear?”; “Though you are little in your own sight, were you not made the head of the tribes of Israel?”; “Why then did you not obey the voice of Yahweh, but instead you seized the booty and did what was evil in the sight of Yahweh?”; and “Has Yahweh as much delight in burnt offerings and sacrifices, as in obeying the voice of Yahweh?” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 15:1 t4nn the words of Yahweh 0 Alternate translation: “the message of Yahweh” 15:3 q1vz rc://*/ta/man/translate/figs-parallelism completely destroy all that they have … kill both man and woman, child and infant, ox and sheep, camel and donkey 0 These two phrases mean the same thing. The second phrase gives specific details about what they are to destroy completely. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 15:3 ik1k rc://*/ta/man/translate/figs-litotes Do not spare them 0 This negative statement emphasizes the completeness of the destruction. (See: [[rc://*/ta/man/translate/figs-litotes]]) @@ -693,7 +693,7 @@ front:intro z2ar 0 # Introduction to 1 Samuel\n\n## Part 1: General Introduct 15:34 p6j7 rc://*/ta/man/translate/translate-names Ramah … Gibeah 0 These are the names of places. (See: [[rc://*/ta/man/translate/translate-names]]) 15:34 wed2 went up to his house at Gibeah 0 Gibeah was higher in elevation than Gilgal where Saul and Samuel had been talking. 15:35 hha6 Samuel did not see Saul until the day of his death 0 Alternate translation: “Samuel did not see Saul again for as long as he lived” -16:intro abcg 0 # 1 Samuel 16 General Notes\n\n## Structure and formatting\n\n### 1 Samuel 16-31 Saul and David\nChapter 16 establishes God’s choice of David to be the next king. David receives the Holy Spirit to empower and guide him as the king. This chapter also records the Holy Spirit leaving Saul because of his disobedience. (See: [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Special concepts in this chapter\n\n### David chosen to be the next king\n\nHumans judge others by what they look like, but God judges people by their true inner character. God rejected David’s older brothers in favor of David, who truly loved and obeyed him. (See: [[rc://*/tw/dict/bible/kt/judge]] and [[rc://*/tw/dict/bible/kt/love]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Question\n\nGod scolds Samuel with this rhetorical question for his unwillingness to accept God’s decision: “How long will you mourn for Saul, since I have rejected him from being king over Israel?” It was wrong to mourn because it was God’s punishment of Saul. (See: [[rc://*/ta/man/translate/figs-rquestion]]) +16:intro abcg 0 # 1 Samuel 16 General Notes\n\n## Structure and formatting\n\n### 1 Samuel 16–31 Saul and David\nChapter 16 establishes God’s choice of David to be the next king. David receives the Holy Spirit to empower and guide him as the king. This chapter also records the Holy Spirit leaving Saul because of his disobedience. (See: [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Special concepts in this chapter\n\n### David chosen to be the next king\n\nHumans judge others by what they look like, but God judges people by their true inner character. God rejected David’s older brothers in favor of David, who truly loved and obeyed him. (See: [[rc://*/tw/dict/bible/kt/judge]] and [[rc://*/tw/dict/bible/kt/love]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Question\n\nGod scolds Samuel with this rhetorical question for his unwillingness to accept God’s decision: “How long will you mourn for Saul, since I have rejected him from being king over Israel?” It was wrong to mourn because it was God’s punishment of Saul. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 16:1 ib7t rc://*/ta/man/translate/figs-rquestion How long will you mourn for Saul, since I have rejected him from being king over Israel? 0 This rhetorical question is a rebuke from God and can be translated as a statement. Alternate translation: “Stop mourning that I rejected Saul from being king over Israel.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 16:1 aav1 Fill your horn with oil 0 The term “horn” was sometimes used to refer to a “flask” that was shaped like a horn and was used for holding water or oil. A flask of oil was used for anointing a king. 16:2 msu1 rc://*/ta/man/translate/figs-rquestion How can I go? 0 Samuel uses a question to emphasize that he is worried about going to Bethlehem. Alternate translation: “I cannot go!” or “I am afraid to go.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -818,7 +818,7 @@ front:intro z2ar 0 # Introduction to 1 Samuel\n\n## Part 1: General Introduct 17:52 c1ad rc://*/ta/man/translate/figs-explicit The dead Philistines lay along the way to Shaaraim 0 It can be stated clearly that the Israelites were killing the Philistines as they chased them. Alternate translation: “And they killed the Philistines as they chased them, and the bodies of the dead Philistines were on the ground along the way to Shaaraim” (See: [[rc://*/ta/man/translate/figs-explicit]]) 17:53 sb83 they plundered their camp 0 Alternate translation: “the Israelites plundered the Philistines’ camp” 17:54 gxy4 he put his armor in his tent 0 Alternate translation: “he put Goliath’s armor in his own tent” -17:55 wk2v rc://*/ta/man/translate/figs-events When Saul saw David 0 The conversation in 17:55-56 happened before David killed Goliath. Alternate translation: “When Saul had seen David” or “Earlier when Saul saw David” (See: [[rc://*/ta/man/translate/figs-events]]) +17:55 wk2v rc://*/ta/man/translate/figs-events When Saul saw David 0 The conversation in 17:55–56 happened before David killed Goliath. Alternate translation: “When Saul had seen David” or “Earlier when Saul saw David” (See: [[rc://*/ta/man/translate/figs-events]]) 17:55 y16z go out against the Philistine 0 Alternate translation: “go to fight against the Philistine” 17:55 ynx5 whose son is this youth 0 Alternate translation: “who is this youth’s father” 17:55 y7mj As you live 0 This was a way of swearing that what he was about to say was true. diff --git a/tn_1TH.tsv b/tn_1TH.tsv index 3ebed8bc06..4df9afe1df 100644 --- a/tn_1TH.tsv +++ b/tn_1TH.tsv @@ -251,7 +251,7 @@ front:intro jp2y 0 # Introduction to 1 Thessalonians\n\n## Part 1: General In 3:10 eb26 rc://*/ta/man/translate/figs-idiom εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον 1 Here, the phrase **to see your face** is an idiom meaning “visit.” If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “to visit you” or “to spend time with you” (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:10 s0xz rc://*/ta/man/translate/figs-synecdoche ὑμῶν τὸ πρόσωπον 1 Paul refers to **your face** to mean the whole Thessalonian church. If this would be misunderstood in your language, you could use an equivalent expression from your culture or use plain language. Alternate translation: “all of you” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 3:10 e5fh rc://*/ta/man/translate/figs-abstractnouns καὶ καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν 1 If your language does not use the abstract noun **faith**, you can express the idea behind it in another way (See also [2:17](../02/17.md)). Alternate translation: “and to provide support so that you remain faithful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:11-13 tet9 rc://*/ta/man/translate/translate-blessing δὲ & κατευθύναι 1 Here the verb forms indicate that this is a blessing or prayer that continues through [3:13](../03/13.md). Use a form that people would recognize as a blessing or prayer in your language. Alternate translation: “Now we pray that … would guide” (See: [[rc://*/ta/man/translate/translate-blessing]]) +3:11–13 tet9 rc://*/ta/man/translate/translate-blessing δὲ & κατευθύναι 1 Here the verb forms indicate that this is a blessing or prayer that continues through [3:13](../03/13.md). Use a form that people would recognize as a blessing or prayer in your language. Alternate translation: “Now we pray that … would guide” (See: [[rc://*/ta/man/translate/translate-blessing]]) 3:11 f3wh rc://*/ta/man/translate/figs-hendiadys ὁ Θεὸς καὶ Πατὴρ ἡμῶν 1 Here, **our God and Father** refers to the one divine person who is both God and Father. This phrase is a hendiadys, since Father further describes God (See also [1:3](../01/03.md)). Alternate translation: “God our Father” or “our Father God” (See: rc://*/ta/man/translate/figs-hendiadys) 3:11 mc2m rc://*/ta/man/translate/figs-rpronouns αὐτὸς 1 Paul uses the word **himself** to distinguish **our God and Father** from **our Lord Jesus**. Use a way that is natural in your language to indicate this distinction. (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 3:11 bql9 rc://*/ta/man/translate/figs-exclusive ἡμῶν & ἡμῶν & ἡμῶν 1 It is possible that these first two uses of **our** are inclusive of the whole Christian Church. Yet, the third use of **our** exclusively refers to the apostles. So, it is most likely that **our** refers exclusively to Paul, Silvanus, and Timothy in this whole verse (see also [1:9, 2:1, 3:9](../01/09.md)). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) diff --git a/tn_2CH.tsv b/tn_2CH.tsv index 24cd81758f..d2c47fa125 100644 --- a/tn_2CH.tsv +++ b/tn_2CH.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Introduction\n\n### Outline of 2 Chronicles\n\n1. Solomon rules the kingdom (1:1–9:28)\n * Solomon put on the throne of David, his father (1:1-17)\n * Solomon builds the temple of Yahweh (2:1–5:1)\n * Solomon dedicates the temple (5:2–7:22)\n * The life of Solomon (8:1–9:28)\n1. Judah declines and goes into exile (10:1–36:23)\n * From Rehoboam to Zedekiah (10:1–36:21)\n * The edict of Cyrus, permitting Israel to return to Canaan (36:22–23)\n\n### What are 1 and 2 Chronicles about?\n\nThe Book of 1 Chronicles retells the line of descendants from Adam to Saul. It then gives the history of Israel during the time of David. The Book of 2 Chronicles gives the history of Israel beginning with Solomon. It ends when the Babylonian army attacks Judah and takes some of the people to Babylon. The writers of Chronicles probably wrote these books for the Jews who returned from exile in Babylon. The purpose was to teach the people to avoid disobeying God as their ancestors did.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title “2 Chronicles” or “Second Chronicles.” You may also call this book “The Events of the Kings of Judah and Israel, Book 2” or “The Second Book of the Events of the Kings of Judah and Israel.”\n\n### Who wrote 1 and 2 Chronicles?\n\nThe writers of 1 and 2 Chronicles are unknown. They mention that they used other books when writing Chronicles. The names of these other books are “The Chronicles of Samuel the Seer,” “The Chronicles of Nathan the Seer,” “The Chronicles of Gad the Seer,” “The History of Nathan the Prophet,” “The Chronicles of Shemaiah the Prophet and Iddo,” “The Story of the Prophet Iddo” and “The books of the kings of Judah and Israel.”\n\n### Why are there multiple books that give the history of the kings of Israel?\n\nThe books of Chronicles and the books of Kings tell much of the same history, but they are not exactly the same. The writers of Chronicles wrote mostly about the kings of Judah who were faithful to Yahweh and his covenant. The writers wanted the Jews to think carefully about David and Solomon. They also wanted the Jews to think about how Jehoshaphat, Hezekiah, and Josiah caused their ancestors to repent and to worship Yahweh. The writers wanted to encourage the Jews and their leaders to obey the law and to honor God’s covenant with them. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did God punish the people of Israel?\n\nGod punished the people of Israel because they disobeyed him and worshiped false gods. God punished them with disease, disasters, and defeat in battle. However, God forgave them and caused them to prosper again if they repented and obeyed him. The writers of 1 and 2 Chronicles continually reminded the readers that God punished his people because they disobeyed. They wanted the readers to understand that they must obey God.\n\n### Why are alliances with foreign countries seen as evil in these books?\n\nYahweh led and protected the nation of Israel. The people of Israel should have trusted him instead of relying on other nations to protect them.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah.\n\n### What does it mean to “seek God?”\n\nThe writers of 1 and 2 Chronicles often wrote about “seeking God.” To “seek God” means to make an effort to please and honor God. It can also mean to ask God for help. It does not imply that God is hidden. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### What does the phrase “to this day” mean?\n\nThe writers used the phrase “to this day” to refer to the time when they were writing. The translator should be aware that “to this day” refers to a time already passed. The translator might decide to say, “to this day, at the time when this is being written,” or, “to this day, at the time of writing.” This Hebrew phrase occurs in 1 Chronicles 4:41, 43; 5:26; 13:11; 20:26; 21:10; 35:25. -1:intro xkh4 0 # 2 Chronicles 1 General Notes\n\n## Structure and formatting\n\nThis chapter begins a section about King Solomon’s reign (2 Chronicles 1-9).\n\n## Special concepts in this chapter\n\n### Wisdom\n\nSolomon asks God for wisdom to rule God’s people. God is pleased with this request because it is used to serve others. Therefore, God also gives Solomon tremendous wealth and a long life. (See: [[rc://*/tw/dict/bible/kt/wise]] and [[rc://*/tw/dict/bible/kt/peopleofgod]]) +front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Introduction\n\n### Outline of 2 Chronicles\n\n1. Solomon rules the kingdom (1:1–9:28)\n * Solomon put on the throne of David, his father (1:1–17)\n * Solomon builds the temple of Yahweh (2:1–5:1)\n * Solomon dedicates the temple (5:2–7:22)\n * The life of Solomon (8:1–9:28)\n1. Judah declines and goes into exile (10:1–36:23)\n * From Rehoboam to Zedekiah (10:1–36:21)\n * The edict of Cyrus, permitting Israel to return to Canaan (36:22–23)\n\n### What are 1 and 2 Chronicles about?\n\nThe Book of 1 Chronicles retells the line of descendants from Adam to Saul. It then gives the history of Israel during the time of David. The Book of 2 Chronicles gives the history of Israel beginning with Solomon. It ends when the Babylonian army attacks Judah and takes some of the people to Babylon. The writers of Chronicles probably wrote these books for the Jews who returned from exile in Babylon. The purpose was to teach the people to avoid disobeying God as their ancestors did.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title “2 Chronicles” or “Second Chronicles.” You may also call this book “The Events of the Kings of Judah and Israel, Book 2” or “The Second Book of the Events of the Kings of Judah and Israel.”\n\n### Who wrote 1 and 2 Chronicles?\n\nThe writers of 1 and 2 Chronicles are unknown. They mention that they used other books when writing Chronicles. The names of these other books are “The Chronicles of Samuel the Seer,” “The Chronicles of Nathan the Seer,” “The Chronicles of Gad the Seer,” “The History of Nathan the Prophet,” “The Chronicles of Shemaiah the Prophet and Iddo,” “The Story of the Prophet Iddo” and “The books of the kings of Judah and Israel.”\n\n### Why are there multiple books that give the history of the kings of Israel?\n\nThe books of Chronicles and the books of Kings tell much of the same history, but they are not exactly the same. The writers of Chronicles wrote mostly about the kings of Judah who were faithful to Yahweh and his covenant. The writers wanted the Jews to think carefully about David and Solomon. They also wanted the Jews to think about how Jehoshaphat, Hezekiah, and Josiah caused their ancestors to repent and to worship Yahweh. The writers wanted to encourage the Jews and their leaders to obey the law and to honor God’s covenant with them. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did God punish the people of Israel?\n\nGod punished the people of Israel because they disobeyed him and worshiped false gods. God punished them with disease, disasters, and defeat in battle. However, God forgave them and caused them to prosper again if they repented and obeyed him. The writers of 1 and 2 Chronicles continually reminded the readers that God punished his people because they disobeyed. They wanted the readers to understand that they must obey God.\n\n### Why are alliances with foreign countries seen as evil in these books?\n\nYahweh led and protected the nation of Israel. The people of Israel should have trusted him instead of relying on other nations to protect them.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah.\n\n### What does it mean to “seek God?”\n\nThe writers of 1 and 2 Chronicles often wrote about “seeking God.” To “seek God” means to make an effort to please and honor God. It can also mean to ask God for help. It does not imply that God is hidden. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### What does the phrase “to this day” mean?\n\nThe writers used the phrase “to this day” to refer to the time when they were writing. The translator should be aware that “to this day” refers to a time already passed. The translator might decide to say, “to this day, at the time when this is being written,” or, “to this day, at the time of writing.” This Hebrew phrase occurs in 1 Chronicles 4:41, 43; 5:26; 13:11; 20:26; 21:10; 35:25. +1:intro xkh4 0 # 2 Chronicles 1 General Notes\n\n## Structure and formatting\n\nThis chapter begins a section about King Solomon’s reign (2 Chronicles 1–9).\n\n## Special concepts in this chapter\n\n### Wisdom\n\nSolomon asks God for wisdom to rule God’s people. God is pleased with this request because it is used to serve others. Therefore, God also gives Solomon tremendous wealth and a long life. (See: [[rc://*/tw/dict/bible/kt/wise]] and [[rc://*/tw/dict/bible/kt/peopleofgod]]) 1:1 dx7s rc://*/ta/man/translate/figs-activepassive was strengthened in his rule 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “gained complete control over his kingdom” or “ruled powerfully over his kingdom” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:1 p2am Yahweh 0 This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this. 1:1 vd1l rc://*/ta/man/translate/figs-idiom God was with him 0 Here “was with him” is an idiom. Alternate translation: “God supported him” or “God helped him” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -39,7 +39,7 @@ front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Intro 1:17 y9si rc://*/ta/man/translate/translate-bweight six hundred shekels of silver & 150 shekels 0 A shekel is a unit of weight equal to about 11 grams. Alternate translation: “about 6.6 kilograms of silver … about 1.7 kilograms” (See: [[rc://*/ta/man/translate/translate-bweight]]) 1:17 in3k rc://*/ta/man/translate/translate-numbers six hundred 0 “600” (See: [[rc://*/ta/man/translate/translate-numbers]]) 1:17 zs9z exported 0 to send something out of one country into another -2:intro fnm3 0 # 2 Chronicles 2 General Notes\n\n## Structure and formatting\n\nThe story of Solomon’s reign continues in this chapter. This chapter also begins a section on building the temple. (2 Chronicles 2-4 and [[rc://*/tw/dict/bible/kt/temple]])\n\n## Special concepts in this chapter\n\n### House of God\n\nThe temple is repeatedly referred to as the “house of God” because Yahweh will dwell in the temple. (See: [[rc://*/tw/dict/bible/kt/houseofgod]]) +2:intro fnm3 0 # 2 Chronicles 2 General Notes\n\n## Structure and formatting\n\nThe story of Solomon’s reign continues in this chapter. This chapter also begins a section on building the temple. (2 Chronicles 2–4 and [[rc://*/tw/dict/bible/kt/temple]])\n\n## Special concepts in this chapter\n\n### House of God\n\nThe temple is repeatedly referred to as the “house of God” because Yahweh will dwell in the temple. (See: [[rc://*/tw/dict/bible/kt/houseofgod]]) 2:1 k3yv Now 0 This marks a new part of the story. 2:1 jg9u rc://*/ta/man/translate/figs-metonymy commanded the building of a house for Yahweh’s name 0 The word “name” is a metonym for the person. Alternate translation: “commanded his people to build a house where Yahweh may live” or “commanded his people to build a house where they could worship Yahweh” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:1 le5w of a palace for his kingdom 0 Alternate translation: “of a royal palace for his kingdom” or “of a palace for himself” @@ -493,7 +493,7 @@ front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Intro 9:29 a674 Ahijah the Shilonite 0 This is a prophet from Shiloh who predicted that the nation of Israel would be divided into two kingdoms. 9:29 ae38 rc://*/ta/man/translate/translate-names Shilonite 0 This is the name of a people group from the town of Shiloh. (See: [[rc://*/ta/man/translate/translate-names]]) 9:31 bi64 rc://*/ta/man/translate/figs-euphemism He slept with his ancestors 0 This was a polite way to tell about him dying. Alternate translation: “He died” (See: [[rc://*/ta/man/translate/figs-euphemism]]) -10:intro abca 0 # 2 Chronicles 10 General Notes\n\n## Structure and formatting\n\nThis begins a section on King Rehoboam. (2 Chronicles 10-12)\n\n## Special concepts in this chapter\n\n### Rehoboam’s taxes\nThe people asked Solomon’s son, Rehoboam, to reduce the heavy taxes and the forced labor Solomon had demanded but Rehoboam refused. He lacked the wisdom to follow the advice of the men who had been councilors of his father Solomon. So the ten northern tribes broke off and made Jeroboam their king. They were called “Israel” and Rehoboam’s kingdom was called Judah. This will cause confusion between the northern kingdom of Israel and the whole nation of Israel. (See: [[rc://*/tw/dict/bible/kt/wise]])\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nThe people use the metaphor of a yoke to complain about the high taxes and forced labor Solomon demanded from the people. They said, “Your father made our yoke difficult.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:intro abca 0 # 2 Chronicles 10 General Notes\n\n## Structure and formatting\n\nThis begins a section on King Rehoboam. (2 Chronicles 10–12)\n\n## Special concepts in this chapter\n\n### Rehoboam’s taxes\nThe people asked Solomon’s son, Rehoboam, to reduce the heavy taxes and the forced labor Solomon had demanded but Rehoboam refused. He lacked the wisdom to follow the advice of the men who had been councilors of his father Solomon. So the ten northern tribes broke off and made Jeroboam their king. They were called “Israel” and Rehoboam’s kingdom was called Judah. This will cause confusion between the northern kingdom of Israel and the whole nation of Israel. (See: [[rc://*/tw/dict/bible/kt/wise]])\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nThe people use the metaphor of a yoke to complain about the high taxes and forced labor Solomon demanded from the people. They said, “Your father made our yoke difficult.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:1 e14t rc://*/ta/man/translate/figs-metonymy all Israel was coming 0 Here “Israel” is a metonym for the men of Israel. The word “all” is a generalization. Alternate translation: “the men of Israel were coming” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-hyperbole]]) 10:2 ihc3 rc://*/ta/man/translate/translate-names Jeroboam … Nebat 0 These are the names of men. See how you translated these names in [2 Chronicles 9:29](../09/29.md). (See: [[rc://*/ta/man/translate/translate-names]]) 10:3 muy4 they sent and called him 0 Alternate translation: “the men of Israel sent for Jeroboam” @@ -651,7 +651,7 @@ front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Intro 13:21 giq9 rc://*/ta/man/translate/translate-numbers fourteen wives … twenty-two sons and sixteen daughters 0 “14 wives … 22 sons and 16 daughters” (See: [[rc://*/ta/man/translate/translate-numbers]]) 13:22 n2y7 his behavior, and words 0 Alternate translation: “his behavior, and his sayings” or “his behavior, and the things that he said” 13:22 du9n rc://*/ta/man/translate/figs-activepassive are written in the history of the prophet Iddo 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “are in the history that the prophet Iddo wrote” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -14:intro abce 0 # 2 Chronicles 14 General Notes\n\n## Structure and formatting\n\nThis chapter begins the section about King Asa. (2 Chronicles 14-16)\n\n## Special concepts in this chapter\n\n### Trust\n\nTrusting in Yahweh, Asa was able to defeat million men of the army of Nubia. Trust in Yahweh is more important than military might. (See: [[rc://*/tw/dict/bible/kt/trust]]) +14:intro abce 0 # 2 Chronicles 14 General Notes\n\n## Structure and formatting\n\nThis chapter begins the section about King Asa. (2 Chronicles 14–16)\n\n## Special concepts in this chapter\n\n### Trust\n\nTrusting in Yahweh, Asa was able to defeat million men of the army of Nubia. Trust in Yahweh is more important than military might. (See: [[rc://*/tw/dict/bible/kt/trust]]) 14:1 m185 rc://*/ta/man/translate/figs-metaphor Abijah slept with his ancestors 0 Abijah dying is spoken of as if he had fallen asleep. Alternate translation: “Abijah died” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-euphemism]]) 14:1 y47c they buried him 0 Alternate translation: “people buried him” 14:1 j1xa rc://*/ta/man/translate/figs-metaphor became king in his place 0 The phrase “in his place” is a metaphor meaning “instead of him.” Alternate translation: “became king instead of Abijah” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1358,7 +1358,7 @@ front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Intro 28:27 ik3s rc://*/ta/man/translate/figs-metaphor Ahaz slept with his ancestors 0 Ahaz dying is spoken of as if he had fallen asleep. Alternate translation: “Ahaz died” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-euphemism]]) 28:27 db2g they buried him 0 Alternate translation: “people buried him” 28:27 i4nk rc://*/ta/man/translate/figs-metaphor became king in his place 0 The phrase “in his place” is a metaphor meaning “instead of him.” Alternate translation: “became king instead of Ahaz” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -29:intro abct 0 # 2 Chronicles 29 General Notes\n\n## Structure and formatting\n\nThis chapter begins the story of King Hezekiah. (2 Chronicles 29-32)\n\n## Special concepts in this chapter\n\n### Cleansing the temple\n\nKing Hezekiah was a great king. He cleaned and rededicated the temple. This was a sign that he wanted the people to return to worshiping Yahweh. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/temple]] and [[rc://*/tw/dict/bible/kt/sign]]) +29:intro abct 0 # 2 Chronicles 29 General Notes\n\n## Structure and formatting\n\nThis chapter begins the story of King Hezekiah. (2 Chronicles 29–32)\n\n## Special concepts in this chapter\n\n### Cleansing the temple\n\nKing Hezekiah was a great king. He cleaned and rededicated the temple. This was a sign that he wanted the people to return to worshiping Yahweh. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/temple]] and [[rc://*/tw/dict/bible/kt/sign]]) 29:1 at93 rc://*/ta/man/translate/translate-numbers twenty-five years old … twenty-nine years 0 “25 years old … 29 years” (See: [[rc://*/ta/man/translate/translate-numbers]]) 29:1 r1vb rc://*/ta/man/translate/translate-names Abijah 0 This is a woman’s name. (See: [[rc://*/ta/man/translate/translate-names]]) 29:2 jk4r rc://*/ta/man/translate/figs-metaphor what was right in the eyes of Yahweh 0 The word “eyes” here represents seeing, and seeing represents judgment. Yahweh saw and approved of Hezekiah’s actions. See how you translated a similar phrase in [2 Chronicles 14:1](../14/01.md). Alternate translation: “what Yahweh judged to be right” or “what Yahweh considered to be right” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1618,7 +1618,7 @@ front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Intro 33:24 d226 rc://*/ta/man/translate/figs-idiom put him to death 0 This is an idiom. Alternate translation: “killed him” (See: [[rc://*/ta/man/translate/figs-idiom]]) 33:24 ii8t conspired against him 0 Alternate translation: “planned in secret to kill him” 33:25 i411 rc://*/ta/man/translate/figs-idiom king in his place 0 This is an idiom. Alternate translation: “became the next king” or “became the king of Judah” (See: [[rc://*/ta/man/translate/figs-idiom]]) -34:intro abcy 0 # 2 Chronicles 34 General Notes\n\n## Structure and formatting\n\nThis chapter is the beginning of the story of King Josiah. (2 Chronicles 34-35)\n\n## Special concepts in this chapter\n\n### Returning the people to Yahweh\n\nJosiah worshiped Yahweh and cleaned out the idols and shrines from Judah. The people returned to worship Yahweh again. (See: [[rc://*/tw/dict/bible/kt/clean]]) +34:intro abcy 0 # 2 Chronicles 34 General Notes\n\n## Structure and formatting\n\nThis chapter is the beginning of the story of King Josiah. (2 Chronicles 34–35)\n\n## Special concepts in this chapter\n\n### Returning the people to Yahweh\n\nJosiah worshiped Yahweh and cleaned out the idols and shrines from Judah. The people returned to worship Yahweh again. (See: [[rc://*/tw/dict/bible/kt/clean]]) 34:1 ek19 rc://*/ta/man/translate/translate-numbers thirty-one years 0 “31 years” (See: [[rc://*/ta/man/translate/translate-numbers]]) 34:2 xd2k rc://*/ta/man/translate/figs-metaphor what was right in the eyes of Yahweh 0 Here Yahweh’s “sight” refers to how he judges or decides on the value of something. See how you translated a similar phrase in [2 Chronicles 14:2](../14/02.md). Alternate translation: “the things that Yahweh said were right” or “the things that Yahweh considers right” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 34:2 mad6 rc://*/ta/man/translate/figs-metaphor walked in the ways of David his ancestor 0 Josiah behaving as David did is spoken of as if he walked on the same road or way as David. Alternate translation: “lived the way David his ancestor had lived” or “followed the example of David his ancestor” (See: [[rc://*/ta/man/translate/figs-metaphor]]) diff --git a/tn_2KI.tsv b/tn_2KI.tsv index 6c14fa311c..bc4bc7f4f0 100644 --- a/tn_2KI.tsv +++ b/tn_2KI.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro nv2v 0 # Introduction to 2 Kings\n\n## Part 1: General Introduction\n\n### Outline of 2 Kings\n\n1. The prophets Elijah and Elisha (1:1-8:15)\n * Elijah brings Yahweh’s judgment onto King Ahaziah (1:1–18)\n * Elijah goes to heaven and Elisha replaces him (2:1–25)\n * Elisha defends the northern kingdom against Moab (3:1–27)\n * Elisha performs various miracles (4:1–44)\n * Elisha heals Naaman the Syrian (5:1–27)\n * Elisha acts in time of war against Syria (6:1–7:20)\n * Elisha’s reputation and prophecy about Hazael (8:1–15)\n1. The history of Judah and Israel from Kings Jehoram and Joram to the fall of Israel (8:16–17:41)\n1. The history of Judah from King Hezekiah to the fall of Judah (18:1–25:30)\n\n### What are the Books of 1 and 2 Kings about?\n\nThese books are about what happened to the people of Israel, from the time of King Solomon to the time both the northern and southern kingdoms were destroyed. These books describe how Israel split into two kingdoms after Solomon died. It also tells about all the kings that ruled over each kingdom after Solomon died.\n\nIn the southern kingdom, some kings did what Yahweh judged to be right. For example, King Josiah repaired the temple and reformed the worship of Yahweh. He responded to the high priest finding a copy of the Law of Yahweh in Jerusalem ([2 Kings 22–23](../../2ki/22/01.md)). However, all of the kings of the northern kingdom were wicked.\n\nThe Assyrians destroyed the northern kingdom in 722 B.C. The Babylonians destroyed the southern kingdom in 586 B.C.\n\n### How should the title of this book be translated?\n\nThe Books of 1 and 2 Kings were originally one book in Hebrew. They were separated into two books when translated into Greek. Translators might choose more meaningful titles such as “The First Book about the Kings” and “The Second Book about the Kings.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the purpose of 1 and 2 Kings?\n\nThese books were probably finished during the exile, after the Babylonians had destroyed the temple. They show how being faithful to Yahweh results in his blessing and prospering his people. Worshipping idols and not being faithful result in their being punished and destroyed.\n\n## Part 3: Important Translation Issues\n\n### Why do the Books of 1 and 2 Kings refer to someone being addressed indirectly?\n\nIn the Bible, people often referred to themselves as “your servant” when speaking to anyone in a superior position to themselves. Indirectly addressing people in this way was intended to honor the one addressed. English sometimes uses the address “sir” in this way. But a translator should use whatever expressions that are natural in the project language in order to honor someone in a superior position.\n\n### What does the king “did what was right (or) evil in the eyes of Yahweh” mean?\n\nThe writer repeats this kind of expression throughout the Books of 1 and 2 Kings. Here “in the eyes of Yahweh” represents what Yahweh thinks about someone. If a king was faithful and obeyed the covenant, he did what was right according to Yahweh. If he was not faithful and disobeyed the covenant, he did what was evil according to Yahweh.\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### What does the phrase “to this day” mean?\n\nThis phrase was used by the narrator to refer to the time when he was writing. The translator should be aware that “to this day” refers to a time already passed. The translator might decide to say, “to this day, at the time when this is being written,” or, “to this day, at the time of writing.” This Hebrew phrase occurs in 2 Kings 2:22; 8:22; 10:27; 14:7; 16:6; 17:23, 34, 41.\n\n### Can I translate 2 Kings before 1 Kings?\n\nThe Book of 1 Kings should be translated before 2 Kings, since 2 Kings continues from where 1 Kings ends. +front:intro nv2v 0 # Introduction to 2 Kings\n\n## Part 1: General Introduction\n\n### Outline of 2 Kings\n\n1. The prophets Elijah and Elisha (1:1–8:15)\n * Elijah brings Yahweh’s judgment onto King Ahaziah (1:1–18)\n * Elijah goes to heaven and Elisha replaces him (2:1–25)\n * Elisha defends the northern kingdom against Moab (3:1–27)\n * Elisha performs various miracles (4:1–44)\n * Elisha heals Naaman the Syrian (5:1–27)\n * Elisha acts in time of war against Syria (6:1–7:20)\n * Elisha’s reputation and prophecy about Hazael (8:1–15)\n1. The history of Judah and Israel from Kings Jehoram and Joram to the fall of Israel (8:16–17:41)\n1. The history of Judah from King Hezekiah to the fall of Judah (18:1–25:30)\n\n### What are the Books of 1 and 2 Kings about?\n\nThese books are about what happened to the people of Israel, from the time of King Solomon to the time both the northern and southern kingdoms were destroyed. These books describe how Israel split into two kingdoms after Solomon died. It also tells about all the kings that ruled over each kingdom after Solomon died.\n\nIn the southern kingdom, some kings did what Yahweh judged to be right. For example, King Josiah repaired the temple and reformed the worship of Yahweh. He responded to the high priest finding a copy of the Law of Yahweh in Jerusalem ([2 Kings 22–23](../../2ki/22/01.md)). However, all of the kings of the northern kingdom were wicked.\n\nThe Assyrians destroyed the northern kingdom in 722 B.C. The Babylonians destroyed the southern kingdom in 586 B.C.\n\n### How should the title of this book be translated?\n\nThe Books of 1 and 2 Kings were originally one book in Hebrew. They were separated into two books when translated into Greek. Translators might choose more meaningful titles such as “The First Book about the Kings” and “The Second Book about the Kings.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the purpose of 1 and 2 Kings?\n\nThese books were probably finished during the exile, after the Babylonians had destroyed the temple. They show how being faithful to Yahweh results in his blessing and prospering his people. Worshipping idols and not being faithful result in their being punished and destroyed.\n\n## Part 3: Important Translation Issues\n\n### Why do the Books of 1 and 2 Kings refer to someone being addressed indirectly?\n\nIn the Bible, people often referred to themselves as “your servant” when speaking to anyone in a superior position to themselves. Indirectly addressing people in this way was intended to honor the one addressed. English sometimes uses the address “sir” in this way. But a translator should use whatever expressions that are natural in the project language in order to honor someone in a superior position.\n\n### What does the king “did what was right (or) evil in the eyes of Yahweh” mean?\n\nThe writer repeats this kind of expression throughout the Books of 1 and 2 Kings. Here “in the eyes of Yahweh” represents what Yahweh thinks about someone. If a king was faithful and obeyed the covenant, he did what was right according to Yahweh. If he was not faithful and disobeyed the covenant, he did what was evil according to Yahweh.\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### What does the phrase “to this day” mean?\n\nThis phrase was used by the narrator to refer to the time when he was writing. The translator should be aware that “to this day” refers to a time already passed. The translator might decide to say, “to this day, at the time when this is being written,” or, “to this day, at the time of writing.” This Hebrew phrase occurs in 2 Kings 2:22; 8:22; 10:27; 14:7; 16:6; 17:23, 34, 41.\n\n### Can I translate 2 Kings before 1 Kings?\n\nThe Book of 1 Kings should be translated before 2 Kings, since 2 Kings continues from where 1 Kings ends. 1:intro t6cl 0 # 2 Kings 1 General Notes\n\n## Structure and formatting\n\n2 Kings is a continuation of 1 Kings.\n\nThe story of Elijah continues in this chapter.\n\n## Special concepts in this chapter\n\n### God’s sovereignty\nGod is in control of the future. King Ahaziah sent messengers to ask the Philistine god if he would recover from his fall, but this god does not know the future. Because he asked another god instead of Yahweh, Elijah sent the messengers to tell Ahaziah that he would not recover. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical question\n\nElijah rebuked the king with a rhetorical question: “Is it because there is no God in Israel that you are going to consult with Baal Zebub, the god of Ekron?” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 1:1 ip77 Moab rebelled 0 Alternate translation: “The people who lived in Moab rebelled” 1:2 qdg9 rc://*/ta/man/translate/figs-explicit the lattice in his upper chamber 0 The upper room was built on the roof of the palace. The lattice was made of thin boards decoratively crossed over one another to form a balcony or window covering. Alternate translation: “the wooden boards around the flat roof of his palace” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -142,7 +142,7 @@ front:intro nv2v 0 # Introduction to 2 Kings\n\n## Part 1: General Introducti 3:26 l1sy break through 0 “force their way through.” There were many soldiers fighting on the battlefield which made it difficult to move though the crowd. 3:27 d4k7 rc://*/ta/man/translate/figs-explicit offered him as a burnt offering 0 King Mesha burned his son with fire until he died. He did this as an offering to Chemosh, the false god of Moab. The full meaning of this statement can be made explicit. (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:27 izf1 rc://*/ta/man/translate/figs-abstractnouns So there was great anger against Israel 0 Here the word “anger” can be expressed as a verb. There are two possibilities for who is angry here: (1) The Moabite soldiers. Alternate translation: “So the Moabite soldiers were very angry with Israel” or (2) God. Alternate translation: “So God was very angry with Israel” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -4:intro ma9j 0 # 2 Kings 4 General Notes\n\n## Structure and formatting\n\nThe story of Elisha continues with a group of stories about the miracles Elisha did. (See: [2 Kings 4-6](./01.md) and [[rc://*/tw/dict/bible/kt/miracle]])\n\n## Special concepts in this chapter\n\n### Widow\n\nElisha helps a widow financially, and he correctly prophesies that a barren woman would conceive and have a baby by the next year. Later, when that child dies, Elisha miraculously causes him to come back to life. Also, Elisha causes a poisonous food to no longer be harmful, and he miraculously feeds 100 people with only 20 loaves of bread. +4:intro ma9j 0 # 2 Kings 4 General Notes\n\n## Structure and formatting\n\nThe story of Elisha continues with a group of stories about the miracles Elisha did. (See: [2 Kings 4–6](./01.md) and [[rc://*/tw/dict/bible/kt/miracle]])\n\n## Special concepts in this chapter\n\n### Widow\n\nElisha helps a widow financially, and he correctly prophesies that a barren woman would conceive and have a baby by the next year. Later, when that child dies, Elisha miraculously causes him to come back to life. Also, Elisha causes a poisonous food to no longer be harmful, and he miraculously feeds 100 people with only 20 loaves of bread. 4:1 x1ua rc://*/ta/man/translate/figs-idiom the sons of the prophets 0 This does not mean that they were the sons of prophets, but rather, that they were a group of prophets. See how you translated this phrase in [2 Kings 2:3](../02/03.md). Alternate translation: “the prophets” (See: [[rc://*/ta/man/translate/figs-idiom]]) 4:1 iu5k Your servant my husband 0 Alternate translation: “My husband, who was your servant” 4:1 s3r1 creditor 0 person who lends other people money @@ -1284,7 +1284,7 @@ front:intro nv2v 0 # Introduction to 2 Kings\n\n## Part 1: General Introducti 21:24 nj33 conspired against 0 “made plans and worked together to harm.” See how you translated this in [2 Kings 21:23](../21/23.md). 21:25 zcb6 rc://*/ta/man/translate/figs-activepassive are they not written … Judah? 0 This can be expressed in active form and assumes that the answer is positive. The question is rhetorical and is used for emphasis. See how you translated this in [2 Kings 8:23](../08/23.md). Alternate translation: “they are written … Judah.” or “you can find them … Judah.” (See: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-rquestion]]) 21:26 zpi6 rc://*/ta/man/translate/translate-names the garden of Uzza 0 This could mean: (1) “the garden that had once belonged to a man named Uzza” or (2) “Uzza Garden.” See how you translated this in [2 Kings 21:18](../21/18.md). (See: [[rc://*/ta/man/translate/translate-names]]) -22:intro abcm 0 # 2 Kings 22 General Notes\n\n## Structure and formatting\n\nThe next two chapters (2 Kings 22-23) tell about the spiritual revival under King Josiah. A revival occurs when the people begin to worship Yahweh properly again. (See: [[rc://*/tw/dict/bible/kt/spirit]])\n\n## Special concepts in this chapter\n\n### The law\n\nThe priests found a copy of the law in the temple and took it to the king. He was upset because the people had disobeyed the law so badly. Josiah asked God about it. God said that he would destroy Judah for these sins but not in Josiah’s lifetime, since he humbled himself and wanted to do better. Many scholars believe this was a copy of the book of Deuteronomy. (See: [[rc://*/tw/dict/bible/kt/priest]], [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/temple]] and [[rc://*/tw/dict/bible/kt/sin]]) +22:intro abcm 0 # 2 Kings 22 General Notes\n\n## Structure and formatting\n\nThe next two chapters (2 Kings 22–23) tell about the spiritual revival under King Josiah. A revival occurs when the people begin to worship Yahweh properly again. (See: [[rc://*/tw/dict/bible/kt/spirit]])\n\n## Special concepts in this chapter\n\n### The law\n\nThe priests found a copy of the law in the temple and took it to the king. He was upset because the people had disobeyed the law so badly. Josiah asked God about it. God said that he would destroy Judah for these sins but not in Josiah’s lifetime, since he humbled himself and wanted to do better. Many scholars believe this was a copy of the book of Deuteronomy. (See: [[rc://*/tw/dict/bible/kt/priest]], [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/temple]] and [[rc://*/tw/dict/bible/kt/sin]]) 22:1 gp47 rc://*/ta/man/translate/translate-numbers thirty-one years 0 “31 years” (See: [[rc://*/ta/man/translate/translate-numbers]]) 22:1 ne6n rc://*/ta/man/translate/translate-names Jedidah 0 This is the name of a woman. (See: [[rc://*/ta/man/translate/translate-names]]) 22:1 wgp7 rc://*/ta/man/translate/translate-names Adaiah 0 This is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) diff --git a/tn_2SA.tsv b/tn_2SA.tsv index 3884c0e864..03cfa36ccf 100644 --- a/tn_2SA.tsv +++ b/tn_2SA.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduction\n\n### Outline of 2 Samuel\n\n1. The first years of David’s reign (1:1–7:29)\n * Saul is killed; David is kind to Ishbosheth (1:1–4:12)\n * David defeats the Philistines (5:1–25)\n * Victories, the ark, the house of God (6:1–7:29)\n1. David extends his rule to all the Promised Land (8:1–10:19)\n1. David’s sin with Bathsheba (11:1–12:31)\n1. Amnon and Tamar; Absalom kills Amnon (13:1–14:33)\n1. The later years of David’s reign (15:1–24:25)\n * Absalom rebels and is killed (15:1–18:33)\n * David’s kingdom restored (19:1–20:26)\n * Famine and warfare (21:1–14)\n * David’s song of praise (22:1–23:7)\n * David’s mighty men (23:8–39)\n * Yahweh judges David’s sin of numbering the people; the plague stopped (24:1–25)\n\n### What is the Book of 2 Samuel about?\n\nThis book is about David ruling as king over Israel. He first ruled over the tribe of Judah for seven years. Then the other eleven tribes agreed to have him become their king. He ruled over all Israel for thirty-three years.\n\nThroughout this time, David led his army to fight foreign enemies who attacked Israel. However, he struggled the most against someone in his own family. Absalom, his son, rebelled and fought against him ([2 Samuel 13-19](../13/01.md)).\n\nThe Book of 2 Samuel also tells about when David sinned greatly. He slept with Bathsheba, the wife of Uriah the Hittite. When she became pregnant, David arranged for Uriah to be killed in battle. David and all Israel suffered much because of David’s sin. However, the writer also tells of Yahweh repeatedly showing David grace and love after David repented of his sin.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title “2 Samuel,” or “Second Samuel.” Or translators may consider a clearer title such as “The Second Book about Samuel, Saul, and David.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### What was the purpose of the Book of 2 Samuel?\n\nThe Book of 2 Samuel begins where 1 Samuel ended. The writer continues to show how the tribes of Israel unite under the first kings of Israel. The Book of 2 Samuel centers around David as the king Yahweh chose to lead Israel.\n\n### Who wrote the Book of 2 Samuel?\n\nIt is uncertain who wrote 2 Samuel. It may have been someone alive soon after King Solomon died. When Solomon died, the kingdom of Israel split into two kingdoms. The author probably lived in the southern kingdom of Judah. A descendant of David continued to rule over the southern kingdom. The author may have written 2 Samuel to defend David’s right to be king. This would prove that David’s descendant was the rightful king of God’s people.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What covenant had its beginning in the Book of 2 Samuel?\n\nIn 2 Samuel 7, Yahweh made a covenant with David. God promised to make a descendant of David rule forever over Israel. Christians believe that Jesus Christ fulfills this covenant. Jesus was a descendant of David. Jesus is the true “anointed one,” the person God chose to be king forever. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Part 3: Important Translation Issues\n\n### Why does the book refer to someone being addressed indirectly?\n\nDavid frequently refers to himself as “your servant” when he speaks to King Saul. He also calls Saul “my master.” Indirectly addressing a person in this way can be difficult to translate. It is intended to show that the speaker submits to the one being addressed. English sometimes uses the address “sir” or “ma’am” in this way.\n\n### Can I translate this book before 1 Samuel?\n\nThe Book of 1 Samuel should be translated before 2 Samuel, since 2 Samuel continues from where 1 Samuel ends.\n\n### How is the name “Israel” used in the Bible?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed his name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n2 Samuel speaks of both the northern kingdom of Israel and the whole nation of Israel as “Israel.” However, these references appear in the narrative long before the two kingdoms split apart. It seems clear that the references to Israel and Judah indicate that the author wrote 2 Samuel at a time after the kingdoms split. (See: [2 Samuel 2:10](../02/10.md); [2 Samuel 3:10](../03/10.md); [2 Samuel 5:5](../05/05.md); [2 Samuel 11:11](../11/11.md); [2 Samuel 12:8](../12/08.md); [2 Samuel 19:42-43](../19/42.md); [2 Samuel 21:2](../21/02.md); [2 Samuel 24:1](../24/01.md)). -1:intro la44 0 # 2 Samuel 1 General Notes\n\n## Structure and formatting\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 poetic song in 1:19-27.\n\nThis chapter continues the material from 1 Samuel.\n\n## Special concepts in this chapter\n\n### David’s funeral song\nDavid praised Saul and Jonathan as great warriors and Jonathan as his dearest friend.\n\n## Important figures of speech in this chapter\n\n### Synecdoche\n\nDavid used two figures of speech to express that Jonathan and Saul were great warriors: “the bow of Jonathan did not turn back, and the sword of Saul did not return empty.” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduction\n\n### Outline of 2 Samuel\n\n1. The first years of David’s reign (1:1–7:29)\n * Saul is killed; David is kind to Ishbosheth (1:1–4:12)\n * David defeats the Philistines (5:1–25)\n * Victories, the ark, the house of God (6:1–7:29)\n1. David extends his rule to all the Promised Land (8:1–10:19)\n1. David’s sin with Bathsheba (11:1–12:31)\n1. Amnon and Tamar; Absalom kills Amnon (13:1–14:33)\n1. The later years of David’s reign (15:1–24:25)\n * Absalom rebels and is killed (15:1–18:33)\n * David’s kingdom restored (19:1–20:26)\n * Famine and warfare (21:1–14)\n * David’s song of praise (22:1–23:7)\n * David’s mighty men (23:8–39)\n * Yahweh judges David’s sin of numbering the people; the plague stopped (24:1–25)\n\n### What is the Book of 2 Samuel about?\n\nThis book is about David ruling as king over Israel. He first ruled over the tribe of Judah for seven years. Then the other eleven tribes agreed to have him become their king. He ruled over all Israel for thirty-three years.\n\nThroughout this time, David led his army to fight foreign enemies who attacked Israel. However, he struggled the most against someone in his own family. Absalom, his son, rebelled and fought against him ([2 Samuel 13–19](../13/01.md)).\n\nThe Book of 2 Samuel also tells about when David sinned greatly. He slept with Bathsheba, the wife of Uriah the Hittite. When she became pregnant, David arranged for Uriah to be killed in battle. David and all Israel suffered much because of David’s sin. However, the writer also tells of Yahweh repeatedly showing David grace and love after David repented of his sin.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title “2 Samuel,” or “Second Samuel.” Or translators may consider a clearer title such as “The Second Book about Samuel, Saul, and David.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### What was the purpose of the Book of 2 Samuel?\n\nThe Book of 2 Samuel begins where 1 Samuel ended. The writer continues to show how the tribes of Israel unite under the first kings of Israel. The Book of 2 Samuel centers around David as the king Yahweh chose to lead Israel.\n\n### Who wrote the Book of 2 Samuel?\n\nIt is uncertain who wrote 2 Samuel. It may have been someone alive soon after King Solomon died. When Solomon died, the kingdom of Israel split into two kingdoms. The author probably lived in the southern kingdom of Judah. A descendant of David continued to rule over the southern kingdom. The author may have written 2 Samuel to defend David’s right to be king. This would prove that David’s descendant was the rightful king of God’s people.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What covenant had its beginning in the Book of 2 Samuel?\n\nIn 2 Samuel 7, Yahweh made a covenant with David. God promised to make a descendant of David rule forever over Israel. Christians believe that Jesus Christ fulfills this covenant. Jesus was a descendant of David. Jesus is the true “anointed one,” the person God chose to be king forever. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Part 3: Important Translation Issues\n\n### Why does the book refer to someone being addressed indirectly?\n\nDavid frequently refers to himself as “your servant” when he speaks to King Saul. He also calls Saul “my master.” Indirectly addressing a person in this way can be difficult to translate. It is intended to show that the speaker submits to the one being addressed. English sometimes uses the address “sir” or “ma’am” in this way.\n\n### Can I translate this book before 1 Samuel?\n\nThe Book of 1 Samuel should be translated before 2 Samuel, since 2 Samuel continues from where 1 Samuel ends.\n\n### How is the name “Israel” used in the Bible?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed his name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n2 Samuel speaks of both the northern kingdom of Israel and the whole nation of Israel as “Israel.” However, these references appear in the narrative long before the two kingdoms split apart. It seems clear that the references to Israel and Judah indicate that the author wrote 2 Samuel at a time after the kingdoms split. (See: [2 Samuel 2:10](../02/10.md); [2 Samuel 3:10](../03/10.md); [2 Samuel 5:5](../05/05.md); [2 Samuel 11:11](../11/11.md); [2 Samuel 12:8](../12/08.md); [2 Samuel 19:42–43](../19/42.md); [2 Samuel 21:2](../21/02.md); [2 Samuel 24:1](../24/01.md)). +1:intro la44 0 # 2 Samuel 1 General Notes\n\n## Structure and formatting\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 poetic song in 1:19–27.\n\nThis chapter continues the material from 1 Samuel.\n\n## Special concepts in this chapter\n\n### David’s funeral song\nDavid praised Saul and Jonathan as great warriors and Jonathan as his dearest friend.\n\n## Important figures of speech in this chapter\n\n### Synecdoche\n\nDavid used two figures of speech to express that Jonathan and Saul were great warriors: “the bow of Jonathan did not turn back, and the sword of Saul did not return empty.” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:1 q125 rc://*/ta/man/translate/translate-names Ziklag 0 This is the name of a city in the southern part of Judah. (See: [[rc://*/ta/man/translate/translate-names]]) 1:2 vci9 rc://*/ta/man/translate/translate-ordinal On the third day 0 “After three days” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 1:2 v6vv rc://*/ta/man/translate/translate-symaction with his clothes torn and with dirt on his head 0 In this culture, tearing one’s own clothes and putting dirt on one’s head was an act of mourning. (See: [[rc://*/ta/man/translate/translate-symaction]]) @@ -101,7 +101,7 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct 2:31 d81h rc://*/ta/man/translate/figs-metonymy of Benjamin 0 This phrase means “from the tribe of Benjamin.” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:32 e5xq took up Asahel 0 Alternate translation: “carried Asahel’s body with them” 2:32 pzw9 the day dawned on them at Hebron 0 Alternate translation: “they arrived at Hebron by dawn the next morning” -3:intro ka39 0 # 2 Samuel 3 General Notes\n\n## Structure and formatting\n\nThis chapter records the first attempt to end the civil war.\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 poetic song in 3:33-34.\n\n## Special concepts in this chapter\n\nDavid never wanted to hurt Saul’s family. Isbosheth criticized Abner and Abner became angry. He decided to help David become king of all of Israel. Abner came and made a treaty with David. As he left, Joab arrived and told him he wanted to talk to him and he murdered Abner. David was very unhappy that Abner had been killed. +3:intro ka39 0 # 2 Samuel 3 General Notes\n\n## Structure and formatting\n\nThis chapter records the first attempt to end the civil war.\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 poetic song in 3:33–34.\n\n## Special concepts in this chapter\n\nDavid never wanted to hurt Saul’s family. Isbosheth criticized Abner and Abner became angry. He decided to help David become king of all of Israel. Abner came and made a treaty with David. As he left, Joab arrived and told him he wanted to talk to him and he murdered Abner. David was very unhappy that Abner had been killed. 3:1 sq7q rc://*/ta/man/translate/writing-background Now 0 This word is used here to mark a break in the main story line. Here Samuel gives information about the war between David and the supporters of Saul. (See: [[rc://*/ta/man/translate/writing-background]]) 3:1 u6f1 house 0 Here “house” is used to mean “supporters.” 3:1 lag1 rc://*/ta/man/translate/figs-metaphor grew stronger and stronger 0 This metaphor means the number of people supporting David increased. (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -182,7 +182,7 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct 3:38 wxn9 rc://*/ta/man/translate/figs-hendiadys a prince and a great man 0 These two phrases both refer to Abner. Alternate translation: “a great prince” (See: [[rc://*/ta/man/translate/figs-hendiadys]]) 3:39 e6ux rc://*/ta/man/translate/translate-names Zeruiah 0 This is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) 3:39 bw2y are too brutal 0 Alternate translation: “are too much like animals” or “are too violent” -4:intro hm82 0 # 2 Samuel 4 General Notes\n\n## Structure and formatting\n\nWhile the end of the civil war occurs in this chapter, David still only reigned over Judah (1-4).\n\n## Special concepts in this chapter\n\n### David and Ishbosheth\n\nDavid never sought revenge against Saul’s family. When two men snuck into Ishbosheth’s room, cut off his head and brought it to David, David had them killed for killing an innocent man. (See: [[rc://*/tw/dict/bible/other/avenge]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nWhen two men brought Ishbosheth’s head to David and expected to get a reward for it, David condemned them with the rhetorical question: “should I not now require his blood from your hand, and remove you from the earth?” (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/condemn]] and [[rc://*/tw/dict/bible/other/reward]]) +4:intro hm82 0 # 2 Samuel 4 General Notes\n\n## Structure and formatting\n\nWhile the end of the civil war occurs in this chapter, David still only reigned over Judah (1–4).\n\n## Special concepts in this chapter\n\n### David and Ishbosheth\n\nDavid never sought revenge against Saul’s family. When two men snuck into Ishbosheth’s room, cut off his head and brought it to David, David had them killed for killing an innocent man. (See: [[rc://*/tw/dict/bible/other/avenge]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nWhen two men brought Ishbosheth’s head to David and expected to get a reward for it, David condemned them with the rhetorical question: “should I not now require his blood from your hand, and remove you from the earth?” (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/condemn]] and [[rc://*/tw/dict/bible/other/reward]]) 4:1 jmf8 rc://*/ta/man/translate/translate-names Ishbosheth 0 This is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) 4:1 jnb3 rc://*/ta/man/translate/figs-synecdoche his hands became weak 0 In this phrase “his hands” represents Ishbosheth himself. Alternate translation: “Ishbosheth became weak” or “Ishbosheth lost all strength” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 4:2 zhe1 rc://*/ta/man/translate/translate-names Baanah … Recab … Rimmon 0 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -327,7 +327,7 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct 7:12 wn76 rc://*/ta/man/translate/figs-metonymy I will establish his kingdom 0 Here “his kingdom” represents his power to rule. Alternate translation: “I will make him to be a very powerful king” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 7:13 rz89 rc://*/ta/man/translate/figs-metonymy a house for my name 0 Here “name” refers to Yahweh. Alternate translation: “a permanent dwelling for me” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 7:13 nmu3 rc://*/ta/man/translate/figs-metonymy I will establish the throne of his kingdom forever 0 Here “throne” represents the person’s power to rule as king. Alternate translation: “I will make his rule over Israel to last forever” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -7:14 n2sv I will be a father to him, and he will be my son 0 The prophecy in 7:12-14 refers to Solomon, David’s son. But, aspects of the prophecy will be fulfilled by Jesus. So, here it is best to translate the words “father” and “son” with your normal words for a biological father and son. +7:14 n2sv I will be a father to him, and he will be my son 0 The prophecy in 7:12–14 refers to Solomon, David’s son. But, aspects of the prophecy will be fulfilled by Jesus. So, here it is best to translate the words “father” and “son” with your normal words for a biological father and son. 7:15 hg5v 0 # General Information:\n\nYahweh finishes describing his promises to King David through the prophet Nathan. 7:15 h75j rc://*/ta/man/translate/figs-abstractnouns But my covenant faithfulness will not leave him, as I took it from Saul 0 The word “faithfulness” is an abstract noun that can be stated as “faithfully loving.” Alternate translation: “I will never stop faithfully loving him as I stopped loving Saul” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:15 a6sg rc://*/ta/man/translate/figs-quotations from before you 0 If in [2 Samuel 7:8](../07/08.md) and [2 Samuel 7:9](../07/09.md) you translated the direct quotations as indirect quotation, then here you may need to translate “you” as “David” or “him” or “his” as in the UST. Alternate translation: “from before David. David’s house … before him.” (See: [[rc://*/ta/man/translate/figs-quotations]]) @@ -1218,7 +1218,7 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct 21:20 cka4 rc://*/ta/man/translate/translate-names Rephaim 0 This people group was known for its giant warriors. (See: [[rc://*/ta/man/translate/translate-names]]) 21:21 j56u rc://*/ta/man/translate/translate-names Jonathan son of Shimeah 0 These are names of men. Shimeah was David’s brother. (See: [[rc://*/ta/man/translate/translate-names]]) 21:22 mqg8 rc://*/ta/man/translate/figs-idiom they were killed by the hand of David and by the hand of his soldiers 0 Here “by the hand of” means “through” or “by.” If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “David and his soldiers killed them” (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-activepassive]]) -22:intro abcm 0 # 2 Samuel 22 General Notes\n\n## Structure and formatting\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 poetic song in 22:2-51.\n\n## Special concepts in this chapter\n\n### God rescued David\n\nGod rescued David when he thought he would die. He protected David, fought against his enemies, and enabled him to defeat his enemies.\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nDavid uses many metaphors to express his trust in God’s protection: “my rock, my fortress, my shield, the horn of my salvation, my stronghold and my refuge.” He used other metaphors to express his hopelessness: “the waves of death surrounded me,” “the rushing waters of worthlessness overwhelmed me,” “the cords of sheol surrounded me;” “the snares of death trapped me,” and “the surging water.” He also used metaphors for the victory God gave him: “I can run over a barricade” and “by my God I can leap over a wall.” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/trust]]) +22:intro abcm 0 # 2 Samuel 22 General Notes\n\n## Structure and formatting\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 poetic song in 22:2–51.\n\n## Special concepts in this chapter\n\n### God rescued David\n\nGod rescued David when he thought he would die. He protected David, fought against his enemies, and enabled him to defeat his enemies.\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nDavid uses many metaphors to express his trust in God’s protection: “my rock, my fortress, my shield, the horn of my salvation, my stronghold and my refuge.” He used other metaphors to express his hopelessness: “the waves of death surrounded me,” “the rushing waters of worthlessness overwhelmed me,” “the cords of sheol surrounded me;” “the snares of death trapped me,” and “the surging water.” He also used metaphors for the victory God gave him: “I can run over a barricade” and “by my God I can leap over a wall.” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/trust]]) 22:1 vx4y rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nDavid’s song to Yahweh starts. He uses parallelism to emphasize what he is saying. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 22:1 sh9l out of the hand of all his enemies, and out of the hand of Saul 0 This is a progression from enemies in general to one specific enemy of David, King Saul. 22:1 gzu9 rc://*/ta/man/translate/figs-metonymy out of the hand of 0 This metonym means “out of the power of.” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1305,9 +1305,9 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct 22:50 r7zu 0 # General Information:\n\nDavid concludes his song to Yahweh. 22:50 qk4d rc://*/ta/man/translate/figs-metonymy to your name 0 Here the metonym “name” refers to Yahweh’s reputation. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 22:51 fz6y he shows his covenant loyalty to his anointed one 0 Here David may be referring to the promises Yahweh made in [2 Samuel 7:8](../07/08.md) -23:intro abcn 0 # 2 Samuel 23 General Notes\n\n## Structure and formatting\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 23:2-7.\n\n2 Samuel 23:8-39 is a list of the famous people in David’s army along with some of the special deeds some of them did. (See: [[rc://*/tw/dict/bible/kt/works]])\n\n## Special concepts in this chapter\n\n### Everlasting covenant\n\nThis is a reference to the covenant God previously made with David. (See: [2 Samuel 7](../07/01.md), [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/covenant]]). +23:intro abcn 0 # 2 Samuel 23 General Notes\n\n## Structure and formatting\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 23:2–7.\n\n2 Samuel 23:8–39 is a list of the famous people in David’s army along with some of the special deeds some of them did. (See: [[rc://*/tw/dict/bible/kt/works]])\n\n## Special concepts in this chapter\n\n### Everlasting covenant\n\nThis is a reference to the covenant God previously made with David. (See: [2 Samuel 7](../07/01.md), [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/covenant]]). 23:1 jk1i Now 0 This marks the beginning of a new section of the book. -23:1 lw9i these are the last words 0 This refers to what David will say in 2 Samuel 23:2-7. +23:1 lw9i these are the last words 0 This refers to what David will say in 2 Samuel 23:2–7. 23:1 hvt1 rc://*/ta/man/translate/figs-activepassive the man who was highly honored, the one anointed by the God of Jacob 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the man whom the God of Jacob highly honored and anointed” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 23:1 y2lz rc://*/ta/man/translate/translate-symaction anointed by the God of Jacob 0 Anointing was done by pouring oil on a person’s head. This was done to choose who would serve God as king or priest. (See: [[rc://*/ta/man/translate/translate-symaction]]) 23:1 khe9 psalmist 0 This is a person who writes psalms or songs. @@ -1333,7 +1333,7 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct 23:11 kv12 a field of lentils 0 Alternate translation: “a field where someone had planted lentils” 23:11 t6zi rc://*/ta/man/translate/translate-unknown lentils 0 a flat seed, eaten like beans (See: [[rc://*/ta/man/translate/translate-unknown]]) 23:11 dqs9 the army fled 0 Alternate translation: “the Israelite army ran away” -23:13 jyy8 Three of the thirty 0 These are not the same three soldiers mentioned in [2 Samuel 23:8-12](./08.md). +23:13 jyy8 Three of the thirty 0 These are not the same three soldiers mentioned in [2 Samuel 23:8–12](./08.md). 23:13 de7l rc://*/ta/man/translate/translate-numbers the thirty 0 “the 30” or “the thirty bravest Israelite soldiers.” The full meaning of this statement can be made clear. (See: [[rc://*/ta/man/translate/translate-numbers]] and [[rc://*/ta/man/translate/figs-explicit]]) 23:13 y5db rc://*/ta/man/translate/translate-names cave of Adullam 0 “cave near the town of Adullam.” Adullam is near Bethlehem. (See: [[rc://*/ta/man/translate/translate-names]]) 23:13 w9u8 Valley of Rephaim 0 This is the name of a place. See how you translated this in [2 Samuel 5:18](../05/18.md). diff --git a/tn_ACT.tsv b/tn_ACT.tsv index d1e6fc99c1..b3f0b38a72 100644 --- a/tn_ACT.tsv +++ b/tn_ACT.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\n\n### Outline of the book of Acts\n\n1. The apostles spread the good news about Jesus in Jerusalem (1:1–6:7)\n2. The church expands into Judea and Samaria (6:8–9:31)\n3. The church expands to include Gentiles (9:32–12:24)\n4. Paul goes to Asia Minor as an apostle to the Gentiles (12:25–16:5)\n5. The church expands into the middle Mediterranean area (16:6–19:20)\n6. Paul reaches Rome, but as a prisoner and after several trials (19:21–28:31)\n\nLuke makes transitional statements at 6:7, 9:31, 12:24, 16:5, and 19:20 to mark the movement from each major part of the book to the next part.\n\n### What is the book of Acts about?\n\nThe book of Acts tells the story of the early church. It relates how more and more people, from different backgrounds and in different parts of the Roman Empire, became believers in Jesus. It shows the power of the Holy Spirit helping the early Christians. The events in this book begin with the return of Jesus to heaven and they end about 30 years later.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Acts of the Apostles.” Or translators may choose a different title, for example, “The Acts of the Holy Spirit through the Apostles.”\n\n### Who wrote the book of Acts?\n\nThe author of this book does not give his own name. However, the book is dedicated to Theophilus, the same person to whom Luke dedicated his story of the life of Jesus, the Gospel of Luke. Also, in parts of this book, the author uses the word “we.” This indicates that the author traveled with Paul. Most scholars think that Luke was this person who traveled with Paul. Therefore, since early Christian times, most Christians have thought that Luke was the author of the book of Acts as well as the Gospel of Luke.\n\nLuke was a medical doctor. His way of writing shows that he was an educated man. He was probably a Gentile. He personally witnessed many of the events that he describes in the book of Acts.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the church?\n\nThe church is the community of people who believe in Jesus as their Lord and Savior. The church includes both Jewish and Gentile believers. The book of Acts shows God helping the church. It shows God doing signs and wonders to confirm the church’s testimony to Jesus, leading many people to have faith in Jesus, guiding the church about where and how to share the good news, and enabling believers to resolve conflicts and endure persecution.\n\n### The kingdom of God\n\nThe “kingdom of God” is a major concept in the book of Acts, as it is in the Gospel of Luke. This concept is very rich in meaning. It includes the idea of eternal life in the presence of God, but it also includes the idea of what the earth will be like in the future when God rules everything, and the idea of life on earth right now, when and where God’s wishes are carried out fully. The unifying concept behind all of these ideas is that of God ruling and of people embracing God’s rule over their lives. Wherever the expression “the kingdom of God” occurs, translation notes will suggest communicating the idea behind the abstract noun “kingdom” with some phrase that uses the verb “rule.” UST models this approach consistently. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])\n\n## Part 3: Important Translation Issues\n\n### Figurative usages in the book of Acts\n\n“arise/arising”\n\nLuke often says “arise” or “arising” to mean taking action to get an enterprise under way, rather than to mean getting up from a sitting or lying position. Notes will indicate where this figurative usage occurs.\n\n“brothers”\n\nLuke often uses the term **brothers** to mean people who share the same faith. Although this term is masculine, Luke uses the word in a generic sense that includes both men and women. If you decide to retain this figurative usage in your translation, you could state “brothers and sisters” to indicate that the word has this generic sense. (See: [[rc://*/ta/man/translate/figs-gendernotations]])### Possible translation difficulties in the book of Acts\n\n“to the same”\n\nThe phrase “to the same” occurs five times in this book (1:15, 2:1, 2:44, 2:47, 4:26). It is not entirely clear what this phrase means. In the first three instances it could mean “in the same place,” but it could also mean “in one accord,” that is, “in full agreement.” In 2:47 it seems to mean “to their group.” Paul uses the same phrase in 1 Corinthians 11:20 and 14:23, where it could mean “in the same place” or it could have the sense of full agreement and mean something like “in Christian fellowship.” That sense would fit Acts 2:47, where the phrase could be translated “to their Christian fellowship.” In 4:26 it could mean “to the same place,” but it could also mean “by agreement.” Notes will discuss the different possibilities in each case where the phrase could mean more than one thing.\n\n“in/to/into the temple”\n\nLuke uses this phrase many times in this book, but it does not refer to the temple building itself. Only priests were allowed to enter that building, so the phrase refers to the courtyard or area around the temple. The phrase “in the porch that is called Solomon’s” in 3:11 makes it clear that Peter and John and the crowd that gathered on the occasion that chapter describes were not inside the temple building. Notes will address this phrase to explain its meaning each time it occurs in the book.\n\n### What are the major issues in the text of the book of Acts?\n\nThe following are the most significant textual issues in Acts. Notes will address them where they occur in the book.\n\nFirst, there are some verses that are found in traditional versions of the Bible, but they are not found in the most accurate ancient manuscripts of the Bible. Some modern versions put these verses in square brackets \[ \]. The ULT and UST also put them in brackets. If a translation of the Bible already exists in your area, you could consider including these verses if that translation does. If there is not already a Bible translation in your area, we recommend that you indicate in some way that these verses may not be original. You could put them in brackets, for example, or in footnotes. These verses are:\n- Acts 8:37, “Philip said, ‘If you believe with all your heart, you may be baptized.’ The Ethiopian answered, ‘I believe that Jesus Christ is the Son of God.’”\n- Acts 15:34, “But it seemed good to Silas to remain there.”\n- Acts 24:6-8, “And we wanted to judge him according to our law. But Lysias, the officer, came and forcibly took him out of our hands, sending him to you.”\n- Acts 28:29, “When he had said these things, the Jews departed, having a great dispute among themselves.”\n\nSecond, in some verses, it is uncertain what the original text said. The ULT uses the first readings listed below, but it includes the second readings in footnotes. If a translation of the Bible already exists in your area, you could consider following the same reading that it does. If there is not already a Bible translation in your area, we recommend that you follow the same reading that ULT does. These verses are:\n- Acts 3:22, “the Lord our God.” Some versions read “the Lord your God,” and other versions read “the Lord God.”\n- Acts 7:46, “a dwelling for the house of Jacob.” Some versions read “for the God of Jacob.”\n- Acts 10:19, “three men.” Some versions read “two men” or “some men.”\n- Acts 10:30, “Four days ago, at this hour, I was praying at the ninth {hour} in my house.” Some versions read, “From the fourth day until this hour, I was fasting, and at the ninth hour I was praying in my house.”\n- Acts 12:25, “They returned from Jerusalem.” Some versions read, “They returned to Jerusalem” (or “to there”).\n- Acts 13:18, “he put up with them.” Some versions read, “he cared for them.”\n- Acts 15:17-18, “This is what the Lord says, who has done these things that have been known from ancient times.” Some older versions read, “This is what the Lord says, to whom are known all his deeds from ancient times.”\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]]) +front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\n\n### Outline of the book of Acts\n\n1. The apostles spread the good news about Jesus in Jerusalem (1:1–6:7)\n2. The church expands into Judea and Samaria (6:8–9:31)\n3. The church expands to include Gentiles (9:32–12:24)\n4. Paul goes to Asia Minor as an apostle to the Gentiles (12:25–16:5)\n5. The church expands into the middle Mediterranean area (16:6–19:20)\n6. Paul reaches Rome, but as a prisoner and after several trials (19:21–28:31)\n\nLuke makes transitional statements at 6:7, 9:31, 12:24, 16:5, and 19:20 to mark the movement from each major part of the book to the next part.\n\n### What is the book of Acts about?\n\nThe book of Acts tells the story of the early church. It relates how more and more people, from different backgrounds and in different parts of the Roman Empire, became believers in Jesus. It shows the power of the Holy Spirit helping the early Christians. The events in this book begin with the return of Jesus to heaven and they end about 30 years later.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Acts of the Apostles.” Or translators may choose a different title, for example, “The Acts of the Holy Spirit through the Apostles.”\n\n### Who wrote the book of Acts?\n\nThe author of this book does not give his own name. However, the book is dedicated to Theophilus, the same person to whom Luke dedicated his story of the life of Jesus, the Gospel of Luke. Also, in parts of this book, the author uses the word “we.” This indicates that the author traveled with Paul. Most scholars think that Luke was this person who traveled with Paul. Therefore, since early Christian times, most Christians have thought that Luke was the author of the book of Acts as well as the Gospel of Luke.\n\nLuke was a medical doctor. His way of writing shows that he was an educated man. He was probably a Gentile. He personally witnessed many of the events that he describes in the book of Acts.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the church?\n\nThe church is the community of people who believe in Jesus as their Lord and Savior. The church includes both Jewish and Gentile believers. The book of Acts shows God helping the church. It shows God doing signs and wonders to confirm the church’s testimony to Jesus, leading many people to have faith in Jesus, guiding the church about where and how to share the good news, and enabling believers to resolve conflicts and endure persecution.\n\n### The kingdom of God\n\nThe “kingdom of God” is a major concept in the book of Acts, as it is in the Gospel of Luke. This concept is very rich in meaning. It includes the idea of eternal life in the presence of God, but it also includes the idea of what the earth will be like in the future when God rules everything, and the idea of life on earth right now, when and where God’s wishes are carried out fully. The unifying concept behind all of these ideas is that of God ruling and of people embracing God’s rule over their lives. Wherever the expression “the kingdom of God” occurs, translation notes will suggest communicating the idea behind the abstract noun “kingdom” with some phrase that uses the verb “rule.” UST models this approach consistently. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])\n\n## Part 3: Important Translation Issues\n\n### Figurative usages in the book of Acts\n\n“arise/arising”\n\nLuke often says “arise” or “arising” to mean taking action to get an enterprise under way, rather than to mean getting up from a sitting or lying position. Notes will indicate where this figurative usage occurs.\n\n“brothers”\n\nLuke often uses the term **brothers** to mean people who share the same faith. Although this term is masculine, Luke uses the word in a generic sense that includes both men and women. If you decide to retain this figurative usage in your translation, you could state “brothers and sisters” to indicate that the word has this generic sense. (See: [[rc://*/ta/man/translate/figs-gendernotations]])### Possible translation difficulties in the book of Acts\n\n“to the same”\n\nThe phrase “to the same” occurs five times in this book (1:15, 2:1, 2:44, 2:47, 4:26). It is not entirely clear what this phrase means. In the first three instances it could mean “in the same place,” but it could also mean “in one accord,” that is, “in full agreement.” In 2:47 it seems to mean “to their group.” Paul uses the same phrase in 1 Corinthians 11:20 and 14:23, where it could mean “in the same place” or it could have the sense of full agreement and mean something like “in Christian fellowship.” That sense would fit Acts 2:47, where the phrase could be translated “to their Christian fellowship.” In 4:26 it could mean “to the same place,” but it could also mean “by agreement.” Notes will discuss the different possibilities in each case where the phrase could mean more than one thing.\n\n“in/to/into the temple”\n\nLuke uses this phrase many times in this book, but it does not refer to the temple building itself. Only priests were allowed to enter that building, so the phrase refers to the courtyard or area around the temple. The phrase “in the porch that is called Solomon’s” in 3:11 makes it clear that Peter and John and the crowd that gathered on the occasion that chapter describes were not inside the temple building. Notes will address this phrase to explain its meaning each time it occurs in the book.\n\n### What are the major issues in the text of the book of Acts?\n\nThe following are the most significant textual issues in Acts. Notes will address them where they occur in the book.\n\nFirst, there are some verses that are found in traditional versions of the Bible, but they are not found in the most accurate ancient manuscripts of the Bible. Some modern versions put these verses in square brackets \[ \]. The ULT and UST also put them in brackets. If a translation of the Bible already exists in your area, you could consider including these verses if that translation does. If there is not already a Bible translation in your area, we recommend that you indicate in some way that these verses may not be original. You could put them in brackets, for example, or in footnotes. These verses are:\n- Acts 8:37, “Philip said, ‘If you believe with all your heart, you may be baptized.’ The Ethiopian answered, ‘I believe that Jesus Christ is the Son of God.’”\n- Acts 15:34, “But it seemed good to Silas to remain there.”\n- Acts 24:6–8, “And we wanted to judge him according to our law. But Lysias, the officer, came and forcibly took him out of our hands, sending him to you.”\n- Acts 28:29, “When he had said these things, the Jews departed, having a great dispute among themselves.”\n\nSecond, in some verses, it is uncertain what the original text said. The ULT uses the first readings listed below, but it includes the second readings in footnotes. If a translation of the Bible already exists in your area, you could consider following the same reading that it does. If there is not already a Bible translation in your area, we recommend that you follow the same reading that ULT does. These verses are:\n- Acts 3:22, “the Lord our God.” Some versions read “the Lord your God,” and other versions read “the Lord God.”\n- Acts 7:46, “a dwelling for the house of Jacob.” Some versions read “for the God of Jacob.”\n- Acts 10:19, “three men.” Some versions read “two men” or “some men.”\n- Acts 10:30, “Four days ago, at this hour, I was praying at the ninth {hour} in my house.” Some versions read, “From the fourth day until this hour, I was fasting, and at the ninth hour I was praying in my house.”\n- Acts 12:25, “They returned from Jerusalem.” Some versions read, “They returned to Jerusalem” (or “to there”).\n- Acts 13:18, “he put up with them.” Some versions read, “he cared for them.”\n- Acts 15:17–18, “This is what the Lord says, who has done these things that have been known from ancient times.” Some older versions read, “This is what the Lord says, to whom are known all his deeds from ancient times.”\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]]) 1:intro vyg9 0 # Acts 1 General Notes\n\n## Structure and Formatting\n\nThe UST has set the words “Dear Theophilus” apart from the other words. This is because English speakers often start letters this way. You may want to start this book in the way that people start letters in your culture.\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the two quotations from the book of Psalms in 1:20.\n\n## Special Concepts in this Chapter\n\n### The Ascension\n\nThis chapter records an event that is commonly known as the “Ascension.” That word describes how Jesus returned to heaven after he became alive again. In the future he will come back to earth again, and his return to earth is known as his “Second Coming.” (See: [[rc://*/tw/dict/bible/kt/heaven]] and [[rc://*/tw/dict/bible/kt/resurrection]])\n\n### Baptism\n\nLuke uses the word “baptize” with two different meanings in [1:5](../01/05.md). In the first instance, it refers literally to the water baptism of John. In the second instance, it refers to people being filled with the Holy Spirit. Luke uses the term “filled” to mean this same thing in [2:4](../02/04.md). (See: [[rc://*/tw/dict/bible/kt/baptize]])\n\n### “He spoke things concerning the kingdom of God”\n\nSome scholars believe that when Jesus spoke “things concerning the kingdom of God,” as Luke describes in [1:3](../01/03.md), he explained to the disciples why the kingdom of God had not come while he was on earth the first time. Other scholars believe that the kingdom of God did begin while Jesus was on earth and that Jesus explained that it had come in a form different from the one the disciples had expected. Since Christians hold different views about the kingdom of God coming, translators should be careful to avoid letting how they understand that issue affect how they translate this verse.\n\n## Possible Translation Difficulties in this Chapter\n\n### Long sentence\n\nAs was common in compositions of this time, for stylistic purposes Luke begins this book with a very long sentence. It goes from the beginning of [1:1](../01/01.md) to the end of [1:3](../01/03.md). ULT represents all of this as a single sentence. It may be helpful to your readers to divide it into several sentences, as UST does.\n\n### The details of the death of Judas\n\nThere are some differences in detail between the way Luke describes the death of Judas in the book of Acts and the way Matthew describes it in his gospel. Luke says that Judas used the money he got for betraying Jesus to buy a field; Matthew says that Judas returned the money to the Jewish leaders and that they bought the field with it. Luke says that Judas killed himself by falling onto the field from a height; Matthew says that Judas hanged himself. Luke says that the field was named the “Field of Blood” because Judas died a bloody death there; Matthew says the field was given that name because it was purchased with “blood money,” that is, money paid to ensure someone’s death.\n\nIt is possible to reconcile many of these details. For example, the body of Judas may have fallen and split open on the field if he fell when he tried to hang himself. Luke may say that Judas bought the field because the Jewish leaders would not take back the money that they had paid him, and so in a sense it was still his money when the field was purchased with it.\n\nBut it would probably be best to avoid trying to reconcile these details within your translation. For example, when Luke says in [1:18](../01/18.md) that Judas fell onto the field, instead of saying that he fell when he was trying to hang himself, you could let Luke and Matthew each tell the story the way they do. Then you can leave it up to preachers and teachers of the Bible to explain how their accounts are compatible.\n\n### The 12 disciples\n\nThere is one small difference between the list of the 12 disciples that Matthew and Mark provide in their gospels and the list that Luke provides in his gospel and in the book of Acts.\n\nAll three writers list Simon Peter and his brother Andrew; James and John, the two sons of Zebedee; Philip, Bartholomew, Thomas, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas Iscariot. But Matthew and Mark say that the twelfth disciple was Thaddeus, while Luke says he was Judas the son of James. However, it is quite likely that Thaddeus was another name by which this other Judas was known.\n\nOnce again it is not necessary to try to reconcile these details within your translation. Specifically, in [1:13](../01/13.md) instead of saying, “Judas the son of James, who was also known as Thaddeus,” you can let each of the biblical writers tell the story in the way that they do. Then you can leave it up to preachers and teachers of the Bible to explain how their accounts are compatible. 1:1 q9ep rc://*/ta/man/translate/figs-explicit τὸν μὲν πρῶτον λόγον ἐποιησάμην 1 Luke assumes that Theophilus will know that by **the first account** he means the book that has become known as the Gospel of Luke. Since that book was not known by that title at this time, it would not be accurate to put the title in your translation as a name that Luke would have used to describe the book to Theophilus. However, you could explain this in a footnote and use another expression here. Alternate translation: “I wrote in my first volume” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:1 a000 ὦ Θεόφιλε 1 Here Luke is identifying and addressing the man for whom he complied this account of the early church. Since this is like the salutation of a letter, in your translation you may wish to follow your culture’s way of identifying and greeting the addressee of a letter. UST models this by saying “Dear Theophilus” and putting the phrase at the beginning of the sentence. @@ -138,7 +138,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 1:26 a074 rc://*/ta/man/translate/translate-unknown ἔδωκαν κλήρους αὐτοῖς 1 The term **lots** describes objects with various markings on different sides that were used, most likely by dropping them on the ground, to select between possibilities. The belief was that God would control which way these objects fell and so guide the selection process. Alternate translation: “they threw marked objects on the ground, trusting that God would use these to guide them whether to choose Joseph or Matthias” (See: [[rc://*/ta/man/translate/translate-unknown]]) 1:26 w4ph rc://*/ta/man/translate/figs-idiom ἔπεσεν ὁ κλῆρος ἐπὶ Μαθθίαν 1 The word **fell** means “selected.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the lot selected Matthias” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:26 fk4x rc://*/ta/man/translate/figs-activepassive συνκατεψηφίσθη 1 If your language does not use this passive form, you could state this in active form. Alternate translation: “the believers chose him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:intro x8fr 0 # Acts 2 General Notes\n\n## Structure and Formatting\n\nSome translations set lines 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 that is quoted from the Old Testament in 2:17–21, 25–28, and 34–35.\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the material that is quoted in 2:31.\n\n## Special Concepts in this Chapter\n\n### Pentecost\n\nThe events described in this chapter took place on the day of Pentecost. That was a festival that the Jews observed each year 50 days after Passover. It was a harvest festival that celebrated the first produce from the fields. That produce was known as “firstfruits.” Many people believe that the church began to exist when the Holy Spirit came to live inside believers on this particular day of Pentecost. Those believers were the “firstfruits” of all those who would become part of the church down through the years.\n\n### Tongues\n\nLuke uses the Greek word “tongues” to mean two different things in this chapter. In 2:3, Luke describes what came down from heaven as “tongues as if of fire.” A “tongue of fire” means a “flame of fire” (as in Isaiah 5:24, for example), so this means “something like flames of fire.” In 2:4, Luke uses the word “tongues” in the different sense of “languages” to describe the languages that the people spoke after the Holy Spirit filled them. For clarity, ULT translates the use in 2:3 as “tongues” and the use in 2:4 as “languages.”\n\n### Last days\n\nIn 2:17–21, Peter quotes a prophecy from Joel that describes something that will happen in the “last days.” Some scholars understand the “last days” to mean a time in the future just before Jesus returns. Other scholars understand the “last days” to mean the entire time from when Jesus first came to when he will return. Translators should be careful not to let how they understand this issue affect how they translate this expression where it occurs in 2:17. It may be best not to say more about this than ULT does. (See: [[rc://*/tw/dict/bible/kt/lastday]])\n\n### The prophecy of Joel\n\nIn 2:17–21, Peter quotes a prophecy of Joel about what would happen in the “last days.” Some of the things that prophecy describes did happen on the day of Pentecost, for example, the pouring out of the Spirit (2:17–18). Some other things did not happen, at least not literally, for example, the sun turning to darkness (2:20). Depending on how scholars understand the “last days,” they may say either that these other things await a literal future fulfillment or that they were fulfilled in some spiritual sense on the day of Pentecost. Once again it may be best not to say any more than ULT does and to allow preachers and teachers of the Bible to interpret and explain the meaning of Peter’s statement in 2:16, “this is what was spoken through the prophet Joel.” (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n### Baptize\n\nIn this chapter, the word “baptize” refers to water baptism as an expression of faith in Jesus for the forgiveness of sins. That is how Luke uses the term in 2:38 and 2:41. Jesus did promise the disciples in 1:5 that they would be baptized in the Holy Spirit, and the events that Luke describes in 2:1-11 are the fulfillment of that promise. But Luke does not use the word “baptize” to describe those events in this chapter. (See: [[rc://*/tw/dict/bible/kt/baptize]])\n\n### Wonders and signs\n\nThese words refer to things that only God could do that showed that Jesus was who the disciples said he was. See the notes to this expression in 2:43.\n\n## Possible Translation Difficulties in this Chapter\n\n### “You killed” (2:23)\n\nThe Romans were the ones who killed Jesus, but they killed him because the Jews captured him, brought him to the Romans, and urged the Romans to kill him. For this reason Peter tells the people in the crowd on the day of Pentecost that they were guilty of killing Jesus. See the note to this phrase in 2:23 for suggestions about how to make clear in your translation what Peter means when he says this.\n\n### Long sentences\n\nThere is a long sentence that goes from the beginning of 2:9 to the end of 2:11. ULT represents all of it as a single sentence. It may be helpful to your readers to divide it into several sentences, as UST does.\n\nThere is also a long sentence that goes from the beginning of 2:44 to the end of 2:47. Once again it may be helpful to your readers to divide it into several sentences, as UST does.\n\n### Poetry\n\nThe quotations from the Old Testament in 2:17–21, 25–28, and 34–35 are poetry. For advice about how to represent this literary form in your translation, see: [[rc://*/ta/man/translate/writing-poetry]]. +2:intro x8fr 0 # Acts 2 General Notes\n\n## Structure and Formatting\n\nSome translations set lines 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 that is quoted from the Old Testament in 2:17–21, 25–28, and 34–35.\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the material that is quoted in 2:31.\n\n## Special Concepts in this Chapter\n\n### Pentecost\n\nThe events described in this chapter took place on the day of Pentecost. That was a festival that the Jews observed each year 50 days after Passover. It was a harvest festival that celebrated the first produce from the fields. That produce was known as “firstfruits.” Many people believe that the church began to exist when the Holy Spirit came to live inside believers on this particular day of Pentecost. Those believers were the “firstfruits” of all those who would become part of the church down through the years.\n\n### Tongues\n\nLuke uses the Greek word “tongues” to mean two different things in this chapter. In 2:3, Luke describes what came down from heaven as “tongues as if of fire.” A “tongue of fire” means a “flame of fire” (as in Isaiah 5:24, for example), so this means “something like flames of fire.” In 2:4, Luke uses the word “tongues” in the different sense of “languages” to describe the languages that the people spoke after the Holy Spirit filled them. For clarity, ULT translates the use in 2:3 as “tongues” and the use in 2:4 as “languages.”\n\n### Last days\n\nIn 2:17–21, Peter quotes a prophecy from Joel that describes something that will happen in the “last days.” Some scholars understand the “last days” to mean a time in the future just before Jesus returns. Other scholars understand the “last days” to mean the entire time from when Jesus first came to when he will return. Translators should be careful not to let how they understand this issue affect how they translate this expression where it occurs in 2:17. It may be best not to say more about this than ULT does. (See: [[rc://*/tw/dict/bible/kt/lastday]])\n\n### The prophecy of Joel\n\nIn 2:17–21, Peter quotes a prophecy of Joel about what would happen in the “last days.” Some of the things that prophecy describes did happen on the day of Pentecost, for example, the pouring out of the Spirit (2:17–18). Some other things did not happen, at least not literally, for example, the sun turning to darkness (2:20). Depending on how scholars understand the “last days,” they may say either that these other things await a literal future fulfillment or that they were fulfilled in some spiritual sense on the day of Pentecost. Once again it may be best not to say any more than ULT does and to allow preachers and teachers of the Bible to interpret and explain the meaning of Peter’s statement in 2:16, “this is what was spoken through the prophet Joel.” (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n### Baptize\n\nIn this chapter, the word “baptize” refers to water baptism as an expression of faith in Jesus for the forgiveness of sins. That is how Luke uses the term in 2:38 and 2:41. Jesus did promise the disciples in 1:5 that they would be baptized in the Holy Spirit, and the events that Luke describes in 2:1–11 are the fulfillment of that promise. But Luke does not use the word “baptize” to describe those events in this chapter. (See: [[rc://*/tw/dict/bible/kt/baptize]])\n\n### Wonders and signs\n\nThese words refer to things that only God could do that showed that Jesus was who the disciples said he was. See the notes to this expression in 2:43.\n\n## Possible Translation Difficulties in this Chapter\n\n### “You killed” (2:23)\n\nThe Romans were the ones who killed Jesus, but they killed him because the Jews captured him, brought him to the Romans, and urged the Romans to kill him. For this reason Peter tells the people in the crowd on the day of Pentecost that they were guilty of killing Jesus. See the note to this phrase in 2:23 for suggestions about how to make clear in your translation what Peter means when he says this.\n\n### Long sentences\n\nThere is a long sentence that goes from the beginning of 2:9 to the end of 2:11. ULT represents all of it as a single sentence. It may be helpful to your readers to divide it into several sentences, as UST does.\n\nThere is also a long sentence that goes from the beginning of 2:44 to the end of 2:47. Once again it may be helpful to your readers to divide it into several sentences, as UST does.\n\n### Poetry\n\nThe quotations from the Old Testament in 2:17–21, 25–28, and 34–35 are poetry. For advice about how to represent this literary form in your translation, see: [[rc://*/ta/man/translate/writing-poetry]]. 2:1 i4sa rc://*/ta/man/translate/writing-newevent καὶ ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς Πεντηκοστῆς 1 Luke uses this time reference to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://*/ta/man/translate/writing-newevent]]) 2:1 a076 rc://*/ta/man/translate/figs-idiom ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς Πεντηκοστῆς 1 This is an idiomatic way of speaking about time. Alternate translation: “when the day of Pentecost had come” or, if your language does not speak of days “coming,” “on the day of Pentecost” (See: [[rc://*/ta/man/translate/figs-idiom]]) 2:1 a425 rc://*/ta/man/translate/figs-activepassive ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς Πεντηκοστῆς 1 Since this is an idiom, it would probably not be meaningful in most languages to use an active form of the verb “fill” in place of the passive form of that verb here. However, if your language does speak of someone or something “filling” days or times so that they arrive, but your language does not use passive verbal forms, you could use an active form of “fill” here. (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -656,7 +656,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 4:36 a327 rc://*/ta/man/translate/figs-abstractnouns υἱὸς παρακλήσεως 1 If your language does not use an abstract noun for the idea behind the word **Encouragement**, you could express the same idea with a verb such as “encourage.” Alternate translation: “the One who Encourages” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:37 a330 ὑπάρχοντος αὐτῷ 1 See how you translated the similar expression in [4:32](../04/32.md). Alternate translation: “that he owned” 4:37 gtv5 rc://*/ta/man/translate/translate-symaction ἔθηκεν παρὰ τοὺς πόδας τῶν ἀποστόλων 1 See how you translated the similar expression in [4:35](../04/35.md). Alternate translation: “presented it to the apostles” (See: [[rc://*/ta/man/translate/translate-symaction]]) -5:intro k2uh 0 # Acts 5 General Notes\n\n## Special Concepts in this Chapter\n\n### “Why has Satan filled your heart for you to lie to the Holy Spirit?” (5:3)\n\nNo one knows for sure whether Ananias and Sapphira were truly Christians when they decided to lie about the land that they sold (5:1-10), because Luke does not say. However, Peter knew that they lied to the believers, and he knew that they had listened to and obeyed Satan. When they lied to the believers, they also lied to the Holy Spirit. This is because the Holy Spirit lives inside believers.\n\n## Possible Translation Difficulties in this Chapter\n\n### Long sentences\n\nActs 5:36 consists of a single long sentence. ULT represents all of it as a single sentence. It may be helpful to your readers to divide it into several sentences, as UST does.\n\nThere is also a long sentence that goes from the beginning of 5:38 to nearly the end of 5:39. In this case as well it may be helpful to your readers to divide it into several sentences, as UST does. +5:intro k2uh 0 # Acts 5 General Notes\n\n## Special Concepts in this Chapter\n\n### “Why has Satan filled your heart for you to lie to the Holy Spirit?” (5:3)\n\nNo one knows for sure whether Ananias and Sapphira were truly Christians when they decided to lie about the land that they sold (5:1–10), because Luke does not say. However, Peter knew that they lied to the believers, and he knew that they had listened to and obeyed Satan. When they lied to the believers, they also lied to the Holy Spirit. This is because the Holy Spirit lives inside believers.\n\n## Possible Translation Difficulties in this Chapter\n\n### Long sentences\n\nActs 5:36 consists of a single long sentence. ULT represents all of it as a single sentence. It may be helpful to your readers to divide it into several sentences, as UST does.\n\nThere is also a long sentence that goes from the beginning of 5:38 to nearly the end of 5:39. In this case as well it may be helpful to your readers to divide it into several sentences, as UST does. 5:1 v27a rc://*/ta/man/translate/writing-participants ἀνὴρ δέ τις 1 Luke uses this phrase to introduce a new character into the story. If your language has its own way of doing that, you could use it here in your translation. (See: [[rc://*/ta/man/translate/writing-participants]]) 5:1 ysl9 rc://*/ta/man/translate/translate-names Ἁνανίας 1 **Ananias** is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) 5:1 a332 rc://*/ta/man/translate/writing-participants σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ 1 Luke uses this phrase to introduce another new character into the story. If your language has its own way of doing that, you could use it here in your translation. (See: [[rc://*/ta/man/translate/writing-participants]]) @@ -967,7 +967,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 7:20 cd5z rc://*/ta/man/translate/figs-idiom ἦν ἀστεῖος τῷ Θεῷ 1 This could mean: (1) that Moses was **beautiful** in God’s perspective. Alternate translation: “God considered him to be beautiful” (2) in an idiiom, that Moses was very **beautiful**. Alternate translation: “he was very beautiful” (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:20 pnb1 rc://*/ta/man/translate/figs-activepassive ὃς ἀνετράφη & ἐν τῷ οἴκῳ τοῦ πατρός 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. If you must state who did the action, you could make Moses’ parents the subject. Alternate translation: “his parents cared for him … in their home” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:21 w3iu rc://*/ta/man/translate/figs-activepassive ἐκτεθέντος δὲ αὐτοῦ 1 Moses **was exposed** because of Pharaoh’s command. 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. If you must state who did the action, the context suggests that it was Moses’ parents. Alternate translation: “when his parents had to place him outside” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -7:21 el3b rc://*/ta/man/translate/figs-metaphor ἀνείλατο αὐτὸν 1 This could mean: (1) that Pharaoh’s daughter adopted Moses. The verb can have this figurative legal meaning. Alternate translation: “adopted him” (2) that she lifted him up out of the basket he was in on the banks of the Nile. (This story is told in Exodus [2:1-10](../exo/02/01.md).) Alternate translation: “rescued him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +7:21 el3b rc://*/ta/man/translate/figs-metaphor ἀνείλατο αὐτὸν 1 This could mean: (1) that Pharaoh’s daughter adopted Moses. The verb can have this figurative legal meaning. Alternate translation: “adopted him” (2) that she lifted him up out of the basket he was in on the banks of the Nile. (This story is told in Exodus [2:1–10](../exo/02/01.md).) Alternate translation: “rescued him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:22 c9nw rc://*/ta/man/translate/figs-activepassive ἐπαιδεύθη Μωϋσῆς πάσῃ σοφίᾳ Αἰγυπτίων 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. Alternate translation: “the Egyptians educated Moses in all of their wisdom” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:22 att9 rc://*/ta/man/translate/figs-hyperbole πάσῃ σοφίᾳ Αἰγυπτίων 1 Stephen says **all** as an exaggeration for emphasis. Alternate translation: “thoroughly in the wisdom of the Egyptians” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 7:22 m3dm δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ 1 Alternate translation: “effective in his speech and actions” or “influential in what he said and did” @@ -1021,7 +1021,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 7:34 atdo rc://*/ta/man/translate/grammar-connect-logic-result καὶ 3 God is using the word translated **And** to introduce what he wants Moses to do as a result of what he has told him. Alternate translation: “So” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 7:34 sq8y rc://*/ta/man/translate/figs-imperative νῦν δεῦρο 1 God is giving an order here. Alternate translation: “get ready” (See: [[rc://*/ta/man/translate/figs-imperative]]) 7:34 x34c rc://*/ta/man/translate/figs-declarative ἀποστείλω σε εἰς Αἴγυπτον 1 God is not asking Moses’ permission when he says **let me send you to Egypt**. This is a way of saying “I will send you to Egypt,” and that statement in turn is functioning as a command. Alternate translation: “you must go to Egypt” (See: [[rc://*/ta/man/translate/figs-declarative]]) -7:35-38 x4p2 rc://*/ta/man/translate/figs-litany τοῦτον τὸν Μωϋσῆν 1 Verses 35, 36, 37, and 38 contains a series of similar phrases emphasizing the role of Moses. Stephen says **This Moses**, “This one,” “This is the Moses,” and “This is the one.” If possible, use similar statements in your own translation to emphasize Moses. You may also wish to make each of these verses a separate paragraph or use formatting in some other way to highlight the repeated phrases. (See: [[rc://*/ta/man/translate/figs-litany]]) +7:35–38 x4p2 rc://*/ta/man/translate/figs-litany τοῦτον τὸν Μωϋσῆν 1 Verses 35, 36, 37, and 38 contains a series of similar phrases emphasizing the role of Moses. Stephen says **This Moses**, “This one,” “This is the Moses,” and “This is the one.” If possible, use similar statements in your own translation to emphasize Moses. You may also wish to make each of these verses a separate paragraph or use formatting in some other way to highlight the repeated phrases. (See: [[rc://*/ta/man/translate/figs-litany]]) 7:35 nv5g rc://*/ta/man/translate/figs-quotesinquotes εἰπόντες, τίς σε κατέστησεν ἄρχοντα καὶ δικαστήν? 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. See what you did in [7:27](../07/27.md). Alternate translation: “asking him who appointed him a ruler and a judge” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 7:35 vuqy rc://*/ta/man/translate/figs-rquestion τίς σε κατέστησεν ἄρχοντα καὶ δικαστήν? 1 See how you translated this rhetorical question in [7:27](../07/27.md). Alternate translation: “No one appointed you a ruler and a judge!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 7:35 oic6 rc://*/ta/man/translate/figs-doublet ἄρχοντα καὶ δικαστήν 1 See how you translated the combination of **ruler** and **judge** in [7:27](../07/27.md). Alternate translation: “an authority with power” (See: [[rc://*/ta/man/translate/figs-doublet]]) @@ -1155,14 +1155,14 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 7:60 dfjs rc://*/ta/man/translate/figs-imperative μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν 1 This is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “please do not hold this sin against them” (See: [[rc://*/ta/man/translate/figs-imperative]]) 7:60 tvf8 rc://*/ta/man/translate/figs-doublenegatives μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **hold … against**. Alternate translation: “forgive them for this sin” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 7:60 r9vi rc://*/ta/man/translate/figs-euphemism ἐκοιμήθη 1 Luke is describing the death of Stephen when he says **he fell asleep**. This is a polite way of referring to something unpleasant. If this would be misunderstood in your language, use a different polite way of referring to this or use plain language. Alternate translation: “he passed away” or, as in UST, “he died” (See: [[rc://*/ta/man/translate/figs-euphemism]]) -8:intro q9d9 0 # Acts 8 General Notes\n\n## Structure and Formatting\n\nThe story here shifts from Stephen to Saul.\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 that is quoted from the Old Testament in 8:32-33.\n\nThe first sentence of verse 1 ends the description of the events in Chapter 7. Luke begins a new part of his history with the words “And on that day.”\n\n## Special Concepts in this Chapter\n\n### Receiving the Holy Spirit\n\nIn this chapter Luke speaks for the first time of people receiving the Holy Spirit ([Acts 8:15-19](../08/15.md)). The Holy Spirit had already enabled the believers to speak in tongues, to heal the sick, and to live as a community, and he had filled Stephen. But when the Jews started putting believers in prison, those believers who could leave Jerusalem did leave, and as they went, they told people about Jesus. When the people who heard about Jesus received the Holy Spirit, the church leaders knew that those people had truly become believers.\n\n### Proclaimed\n\nThis chapter, more than any other in the book of Acts, speaks of the believers proclaiming the word, proclaiming the good news, and proclaiming that Jesus is the Christ. The word “proclaim” translates a Greek word that means to tell good news about something. +8:intro q9d9 0 # Acts 8 General Notes\n\n## Structure and Formatting\n\nThe story here shifts from Stephen to Saul.\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 that is quoted from the Old Testament in 8:32–33.\n\nThe first sentence of verse 1 ends the description of the events in Chapter 7. Luke begins a new part of his history with the words “And on that day.”\n\n## Special Concepts in this Chapter\n\n### Receiving the Holy Spirit\n\nIn this chapter Luke speaks for the first time of people receiving the Holy Spirit ([Acts 8:15–19](../08/15.md)). The Holy Spirit had already enabled the believers to speak in tongues, to heal the sick, and to live as a community, and he had filled Stephen. But when the Jews started putting believers in prison, those believers who could leave Jerusalem did leave, and as they went, they told people about Jesus. When the people who heard about Jesus received the Holy Spirit, the church leaders knew that those people had truly become believers.\n\n### Proclaimed\n\nThis chapter, more than any other in the book of Acts, speaks of the believers proclaiming the word, proclaiming the good news, and proclaiming that Jesus is the Christ. The word “proclaim” translates a Greek word that means to tell good news about something. 8:1 ez88 rc://*/ta/man/translate/writing-background Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ 1 Luke is providing this background information to help readers understand why Saul was persecuting the church, as he relates in [8:3](../08/03.md) and in Chapter 9. Use a natural way in your language for introducing background information. Alternate translation: “Now Saul approved of the Sanhedrin executing Stephen” (See: [[rc://*/ta/man/translate/writing-background]]) 8:1 i1tc rc://*/ta/man/translate/writing-newevent ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ, διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν 1 Luke uses this phrase to introduce a new event in the story, the scattering of the church and its witness beyond Jerusalem. Use the natural form in your language for introducing a new event. Alternate translation: “And so began that day a great persecution against the church” (See: [[rc://*/ta/man/translate/writing-newevent]]) 8:1 vc8x rc://*/ta/man/translate/figs-explicit ἐν ἐκείνῃ τῇ ἡμέρᾳ 1 Here, **day** is not a figurative word for “time.” Luke is referring to a specific day, the day on which Stephen was killed. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “on the day Stephen was killed,” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:1 xp25 rc://*/ta/man/translate/figs-activepassive πάντες & διεσπάρησαν 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “they all fled” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 8:1 u5pi rc://*/ta/man/translate/figs-hyperbole πάντες & διεσπάρησαν 1 The word **all** is a generalization that emphasizes that a large number of the believers were affected. Alternate translation: “many of the believers were scattered” or “many of the believers fled” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 8:1 k5a2 rc://*/ta/man/translate/figs-explicit πλὴν τῶν ἀποστόλων 1 The implication is that **the apostles** remained in Jerusalem, even though they too experienced this great persecution. Alternate translation: “except the apostles, who remained in Jerusalem despite the persecution” (See: [[rc://*/ta/man/translate/figs-explicit]]) -8:1-2 tp9e rc://*/ta/man/translate/translate-versebridge συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαβεῖς, καὶ ἐποίησαν κοπετὸν μέγαν ἐπ’ αὐτῷ 1 It may be helpful to your readers to move the parts of the story about Stephen together by using a verse bridge for verses 1-2 as the UST does. (See: [[rc://*/ta/man/translate/translate-versebridge]]) +8:1–2 tp9e rc://*/ta/man/translate/translate-versebridge συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαβεῖς, καὶ ἐποίησαν κοπετὸν μέγαν ἐπ’ αὐτῷ 1 It may be helpful to your readers to move the parts of the story about Stephen together by using a verse bridge for verses 1–2 as the UST does. (See: [[rc://*/ta/man/translate/translate-versebridge]]) 8:2 sjc8 rc://*/ta/man/translate/figs-explicit συνεκόμισαν & τὸν Στέφανον 1 The word translated **carried away** means to carry away for burial. If it would be helpful to your readers, you could state that explicitly. You could also say explicitly that it was Stephen’s body that these men carried away. Alternate translation: “carried Stephen’s body away to bury it” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:3 yd2i κατὰ τοὺς οἴκους 1 Alternate translation: “entering one house after another” 8:3 w6vk rc://*/ta/man/translate/figs-explicit κατὰ τοὺς οἴκους & τε ἄνδρας καὶ γυναῖκας 1 Luke may mean **houses** where Christians met, as described in [2:46](../02/46.md), and he means **men and women** who believed in Jesus. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “the houses where Christians met … believers in Jesus, both men and women” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1451,7 +1451,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 9:42 nda9 rc://*/ta/man/translate/figs-activepassive γνωστὸν δὲ ἐγένετο καθ’ ὅλης τῆς Ἰόππης 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People throughout all Joppa heard about this matter” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 9:43 k9ik rc://*/ta/man/translate/writing-newevent ἐγένετο δὲ 1 Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://*/ta/man/translate/writing-newevent]]) 9:43 qar2 rc://*/ta/man/translate/translate-unknown βυρσεῖ 1 A **tanner** is someone who makes leather from animal skins. If this is not an occupation that your readers would recognize or understand, you could use the name of a similar occupation in your culture that they would recognize. (See: [[rc://*/ta/man/translate/translate-unknown]]) -10:intro ym7z 0 # Acts 10 General Notes\n\n## Structure and Formatting\n\n- Verses 1-2 give background information about Cornelius. It may be helpful to begin a new sentence at the start of v. 2. (See: [[rc://*/ta/man/translate/writing-background]])\n\n- In verse 9, the story shifts away from Cornelius and tells how God prepared Peter to preach the gospel to the Gentiles.\n- In verse 24, the story brings Peter and Cornelius together.\n\n- The long sentence in verses 36-38 can be broken up into several sentences, as in the UST.\n\n## Special Concepts in this Chapter\n\n### Jews visiting with Gentiles\n\nThe Jews believed that they would become unclean in God’s sight if they visited or ate food with a Gentile. This was because the Pharisees had made a law against this, wanting to keep Jews from eating foods that the law of Moses said were unclean. The law of Moses did say that some foods were unclean, but it did not say that Jewish people could not visit or eat with Gentiles. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Baptism and the Holy Spirit\n\nThose who were listening to Peter received the Holy Spirit even as he was speaking to them. This showed the Jewish believers that Gentiles could believe the word of God and receive the Holy Spirit just as the Jewish believers had. After that, the Gentiles were baptized. +10:intro ym7z 0 # Acts 10 General Notes\n\n## Structure and Formatting\n\n- Verses 1–2 give background information about Cornelius. It may be helpful to begin a new sentence at the start of v. 2. (See: [[rc://*/ta/man/translate/writing-background]])\n\n- In verse 9, the story shifts away from Cornelius and tells how God prepared Peter to preach the gospel to the Gentiles.\n- In verse 24, the story brings Peter and Cornelius together.\n\n- The long sentence in verses 36–38 can be broken up into several sentences, as in the UST.\n\n## Special Concepts in this Chapter\n\n### Jews visiting with Gentiles\n\nThe Jews believed that they would become unclean in God’s sight if they visited or ate food with a Gentile. This was because the Pharisees had made a law against this, wanting to keep Jews from eating foods that the law of Moses said were unclean. The law of Moses did say that some foods were unclean, but it did not say that Jewish people could not visit or eat with Gentiles. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Baptism and the Holy Spirit\n\nThose who were listening to Peter received the Holy Spirit even as he was speaking to them. This showed the Jewish believers that Gentiles could believe the word of God and receive the Holy Spirit just as the Jewish believers had. After that, the Gentiles were baptized. 10:1 wtb9 rc://*/ta/man/translate/writing-participants ἀνὴρ δέ τις 1 Luke uses this phrase to introduce a new character into the story. If your language has its own way of doing that, you could use it here in your translation. (See: [[rc://*/ta/man/translate/writing-participants]]) 10:1 h6zu rc://*/ta/man/translate/translate-names Κορνήλιος 1 **Cornelius** is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) 10:1 x476 rc://*/ta/man/translate/translate-unknown ἑκατοντάρχης 1 A **centurion** was an officer in the Roman army who was in charge of a group of 100 soldiers. Such a group was called a “century.” Alternate translation: “an army officer in charge of 100 soldiers” (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -1713,7 +1713,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 11:30 taw4 rc://*/ta/man/translate/figs-explicit πρὸς τοὺς πρεσβυτέρους 1 Luke assumes that his readers will know that he is referring to the **elders** who were the leaders of the church in Jerusalem. Alternate translation: “to the elders in Jerusalem” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:30 l8i8 rc://*/ta/man/translate/figs-synecdoche διὰ χειρὸς Βαρναβᾶ καὶ Σαύλου 1 Here, the **hand**, one part of a person, represents the action of the whole person. Alternate translation: “by having Barnabas and Saul take it to them” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 11:30 rq2w διὰ χειρὸς Βαρναβᾶ καὶ Σαύλου 1 If you retain the figurative word **hand** in your translation, it may be more natural in your language to use the plural form of that word, if you would not ordinarily speak of two people having one hand. Alternate translation: “by the hands of Barnabas and Saul” -12:intro f66j 0 # Acts 12 General Notes\n\n## Structure and Formatting\n\nChapter 12 tells what happened to King Herod while Barnabas and Saul were delivering money from Antioch to Jerusalem, as described in 11:25-30. Herod killed one of the apostles, James, and he put Peter in prison. God helped Peter escape from the prison, so Herod executed the prison guards, but God then killed Herod. +12:intro f66j 0 # Acts 12 General Notes\n\n## Structure and Formatting\n\nChapter 12 tells what happened to King Herod while Barnabas and Saul were delivering money from Antioch to Jerusalem, as described in 11:25–30. Herod killed one of the apostles, James, and he put Peter in prison. God helped Peter escape from the prison, so Herod executed the prison guards, but God then killed Herod. 12:1 ti1y rc://*/ta/man/translate/writing-newevent δὲ 1 Luke is using the word translated **Now** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://*/ta/man/translate/writing-newevent]]) 12:1 f2gr rc://*/ta/man/translate/figs-explicit κατ’ ἐκεῖνον & τὸν καιρὸν 1 The phrase **that time** implicitly refers to the time that Luke has just described, when the church in Antioch sent Barnabas and Saul to Jerusalem with money to help the believers there. Alternate translation: “at the time when the church in Antioch sent assistance to the believers in Jerusalem,” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:1 zy6y rc://*/ta/man/translate/figs-metonymy ἐπέβαλεν & τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας 1 The expression **laid on hands** means to arrest someone by association with the way that arresting officers might physically take hold of a person with their **hands**. See how you translated it in [5:18](../05/18.md). Alternate translation: “arrested some from the church, intending to harm them” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1781,7 +1781,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 12:25 j2un rc://*/ta/man/translate/writing-endofstory δὲ 1 Luke uses the word translated **Then** to introduce information about what happened after Herod died. This is the end of the part of the story about him. Your language may have its own way of indicating how such information relates to a significant part of a larger story. (See: [[rc://*/ta/man/translate/writing-endofstory]]) 12:25 rt9o rc://*/ta/man/translate/figs-explicit Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ, πληρώσαντες τὴν διακονίαν 1 This can also be translated, “Then Barnabas and Saul returned, having completed their service in Jerusalem.” If that is the correct translation, then Luke is saying implicitly that they **returned** to Antioch. Alternate translation: “Then Barnabas and Saul returned to Antioch, having completed their service in Jerusalem” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:25 t7d8 rc://*/ta/man/translate/translate-textvariants Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ 1 Some ancient copies say that Barnabas and Saul returned “from” Jerusalem, which makes sense, since in the next verse, Barnabas and Saul are back in Antioch. If the reading **to** is correct, this verse may be indicating that they went somewhere else in Judea and then returned to Jerusalem before going back to Antioch. If a translation of the Bible already exists in your area, you could consider using the reading in that translation. If there is not already a Bible translation in your area, you may wish to follow the readings of ULT and UST. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -12:25 pv6a rc://*/ta/man/translate/figs-explicit πληρώσαντες τὴν διακονίαν 1 This refers implicitly to the trip that Barnabas and Saul made to Jerusalem to deliver money from the believers in Antioch, which Luke describes in [11:29-30](../11/29.md). Alternate translation: “having delivered to the church leaders in Jerusalem the money that the believers in Antioch had collected” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:25 pv6a rc://*/ta/man/translate/figs-explicit πληρώσαντες τὴν διακονίαν 1 This refers implicitly to the trip that Barnabas and Saul made to Jerusalem to deliver money from the believers in Antioch, which Luke describes in [11:29–30](../11/29.md). Alternate translation: “having delivered to the church leaders in Jerusalem the money that the believers in Antioch had collected” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:25 zhsc rc://*/ta/man/translate/figs-activepassive Ἰωάννην, τὸν ἐπικληθέντα Μᾶρκον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. See how you translated it in [12:12](../12/12.md). Alternate translation: “John, whom people called Mark” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 13:intro rlh6 0 # Acts 13 General Notes\n\n## Structure and Formatting\n\nVerses 1–4 describe how the Holy Spirit called Barnabas and Paul to go on a special mission to share the gospel of Jesus.\nVerses 5–12 describe how they shared the gospel on the island of Cyprus.\nVerses 13–52 describe how they shared the gospel in the city of Antioch in the province of Pamphylia.\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the three quotations from Psalms in 13:33–35.\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 that is quoted from the Old Testament in 13:41.\n\nThe chapter is where the second half of the Book of Acts begins. Luke writes more about Paul than about Peter, and he describes how the believers told the message about Jesus to Gentiles. Luke begins to tell about the mission trips on which the church at Antioch sent Barnabas and Saul.\n\n## Special Concepts in this Chapter\n\n### A light for the Gentiles\n\nThe Bible often speaks of unrighteous people, people who do not do what pleases God, as if they were walking around in darkness. It speaks of light as if light were what enables sinful people to understand that what they are doing is wrong and begin to obey God. The Jews considered all Gentiles to be walking in darkness, but Paul and Barnabas spoke of telling the Gentiles about Jesus as if they were going to bring them physical light. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/righteous]])\n\n## Important Figures of Speech in this Chapter\n\n### “the Lord”\n\nIn verses 2, 12, 48, and 49, Luke refers to Jesus by a respectful title, “the Lord.” Paul refers to Jesus the same way in verses 10 and 11. In your translation, you may wish to clarify that this means “the Lord Jesus.” Or you could state “Jesus,” as UST does. (See: [[rc://*/ta/man/translate/writing-politeness]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “our” in Paul’s sermon in Antioch of Pisidia\n\nIn verses 17, 32, and 33, Paul uses the term **our** to refer to himself and the other Jews who are present in the synagogue; the term does not include the Gentiles who are also present. If your language marks the distinction between inclusive and exclusive “our,” use the form that would be natural in such a situation. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 13:1 fij7 rc://*/ta/man/translate/writing-newevent δὲ 1 Luke is using the word translated **Now** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://*/ta/man/translate/writing-newevent]]) @@ -2812,7 +2812,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 20:38 npay rc://*/ta/man/translate/figs-metonymy τῷ λόγῳ ᾧ εἰρήκει 1 Luke is using the term **word** to mean the statement that Paul made by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the statement that he had made” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 20:38 bs3s rc://*/ta/man/translate/figs-synecdoche οὐκέτι μέλλουσιν τὸ πρόσωπον αὐτοῦ θεωρεῖν 1 In his statement, Paul was using one part of himself, his **face**, to represent all of himself. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “that they were never going to see him again” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 20:38 m0wr rc://*/ta/man/translate/figs-quotations εἰρήκει, ὅτι οὐκέτι μέλλουσιν τὸ πρόσωπον αὐτοῦ θεωρεῖν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he had spoken, ‘You are going to see my face no more’” (See: [[rc://*/ta/man/translate/figs-quotations]]) -21:intro gh1j 0 # Acts 21 General Notes\n\n## Structure and Formatting\n\nActs 21:1-19 describes Paul’s journey to Jerusalem. After he arrived in Jerusalem, the believers there told him that the Jews wanted to harm him and advised what he should do so they would not harm him (verses 20-26). Even though Paul did what the believers told him to do, the Jews tried to kill him. The Romans rescued him and gave him a chance to speak to the Jews.\n\nThe last verse of the chapter ends with an incomplete sentence. Most translations leave the sentence incomplete, as the ULT does.\n\n## Special Concepts in this Chapter\n\n### “They are all determined to keep the law”\n\nThe Jews in Jerusalem were following the law of Moses. Even those who were following Jesus still kept the law. Both groups thought that Paul had been telling Jews in Greece not to keep the law. But it was only the Gentiles to whom Paul was saying that.\n\n### Nazarite vow\n\nThe vow that Paul and his three friends made was probably a Nazarite vow, because they shaved their heads ([Acts 21:23](../21/23.md)).\n\n### Gentiles in the temple\n\nThe Jews accused Paul of bringing a Gentile man into a part of the temple into which God only allowed Jews to go. They thought that God wanted them to punish Paul by killing him. (See: [[rc://*/tw/dict/bible/kt/holy]])\n\n### Roman citizenship\n\nThe Romans thought that they needed to treat only Roman citizens justly. They could do as they desired with people who were not Roman citizens, but they had to obey the law with other Romans. Some people were born Roman citizens, and others gave money to the Roman government so they could become Roman citizens. +21:intro gh1j 0 # Acts 21 General Notes\n\n## Structure and Formatting\n\nActs 21:1–19 describes Paul’s journey to Jerusalem. After he arrived in Jerusalem, the believers there told him that the Jews wanted to harm him and advised what he should do so they would not harm him (verses 20–26). Even though Paul did what the believers told him to do, the Jews tried to kill him. The Romans rescued him and gave him a chance to speak to the Jews.\n\nThe last verse of the chapter ends with an incomplete sentence. Most translations leave the sentence incomplete, as the ULT does.\n\n## Special Concepts in this Chapter\n\n### “They are all determined to keep the law”\n\nThe Jews in Jerusalem were following the law of Moses. Even those who were following Jesus still kept the law. Both groups thought that Paul had been telling Jews in Greece not to keep the law. But it was only the Gentiles to whom Paul was saying that.\n\n### Nazarite vow\n\nThe vow that Paul and his three friends made was probably a Nazarite vow, because they shaved their heads ([Acts 21:23](../21/23.md)).\n\n### Gentiles in the temple\n\nThe Jews accused Paul of bringing a Gentile man into a part of the temple into which God only allowed Jews to go. They thought that God wanted them to punish Paul by killing him. (See: [[rc://*/tw/dict/bible/kt/holy]])\n\n### Roman citizenship\n\nThe Romans thought that they needed to treat only Roman citizens justly. They could do as they desired with people who were not Roman citizens, but they had to obey the law with other Romans. Some people were born Roman citizens, and others gave money to the Roman government so they could become Roman citizens. 21:1 s3h3 rc://*/ta/man/translate/figs-exclusive ἡμᾶς & ἤλθομεν 1 As the General Notes to this chapter discuss, throughout this chapter Luke uses the pronoun **we** (as well as the pronouns “us” and “our”) to refer to himself and his traveling companions, but not to his readers. So use the exclusive form of those words if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 21:1 a428 rc://*/ta/man/translate/figs-activepassive ἀποσπασθέντας ἀπ’ αὐτῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “having parted from them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 21:1 e5y6 rc://*/ta/man/translate/translate-names Κῶ 1 The word **Cos** is the name of an island in the South Aegean Sea. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -3113,7 +3113,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 23:33 abx1 rc://*/ta/man/translate/writing-pronouns οἵτινες εἰσελθόντες εἰς τὴν Καισάρειαν, καὶ ἀναδόντες τὴν ἐπιστολὴν τῷ ἡγεμόνι, παρέστησαν καὶ τὸν Παῦλον αὐτῷ 1 The pronoun **who** refers to the horsemen who accompanied Paul all the way to Caesarea. It may be helpful to clarify this for your readers, and it may be helpful to begin a new sentence here. Alternate translation: “When the horsemen reached Caesarea, they delivered the letter to the governor and also presented Paul to him” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 23:34 dtx1 rc://*/ta/man/translate/figs-quotations ἐπερωτήσας ἐκ ποίας ἐπαρχείας ἐστὶν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “having asked Paul, ‘What province are you from?’” (See: [[rc://*/ta/man/translate/figs-quotations]]) 23:35 mga2 rc://*/ta/man/translate/figs-activepassive κελεύσας & φυλάσσεσθαι αὐτόν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “commanding his soldiers to guard him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -24:intro j74u 0 # Acts 24 General Notes\n\n## Structure and Formatting\n\nPaul told the governor that he had not done what the Jews were accusing him of doing and that the governor should not punish him for what he did do.\n\n## Special Concepts in this Chapter\n\n### Respect\n\nBoth the Jewish leaders ([Acts 24:2-4](./02.md)) and Paul ([Acts 24:10](../act/24/10.md)) began their speeches with words that show respect to the governor.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Governmental leaders\n\nThe words “governor,” “commander,” and “centurion” may be difficult to translate into some languages. (See: [[rc://*/ta/man/translate/translate-unknown]]) +24:intro j74u 0 # Acts 24 General Notes\n\n## Structure and Formatting\n\nPaul told the governor that he had not done what the Jews were accusing him of doing and that the governor should not punish him for what he did do.\n\n## Special Concepts in this Chapter\n\n### Respect\n\nBoth the Jewish leaders ([Acts 24:2–4](./02.md)) and Paul ([Acts 24:10](../act/24/10.md)) began their speeches with words that show respect to the governor.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Governmental leaders\n\nThe words “governor,” “commander,” and “centurion” may be difficult to translate into some languages. (See: [[rc://*/ta/man/translate/translate-unknown]]) 24:1 a540 rc://*/ta/man/translate/writing-participants ῥήτορος Τερτύλλου τινός 1 Luke is using the phrase **a certain orator** to introduce **Tertullus** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. (See: [[rc://*/ta/man/translate/writing-participants]]) 24:1 f3vx rc://*/ta/man/translate/translate-unknown ῥήτορος 1 In this context, the term **orator** means a person who spoke well and who was well acquainted with Roman law. Either an accuser or a defendant might employ such a person to argue a case for them in court. In your translation, you could use a term for someone in a comparable role in your culture. Alternate translation: “a courtroom lawyer” (See: [[rc://*/ta/man/translate/translate-unknown]]) 24:1 xm6c rc://*/ta/man/translate/translate-names Τερτύλλου τινός 1 The word **Tertullus** is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) diff --git a/tn_AMO.tsv b/tn_AMO.tsv index 14d0c6484f..4ca825feb4 100644 --- a/tn_AMO.tsv +++ b/tn_AMO.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro ih42 0 # Introduction to Amos\n\n## Part 1: General Introduction\n\n### Outline of the Book of Amos\n\n1. Amos introduced (1:1)\n1. Yahweh judges the nations (1:2-2:16)\n * The surrounding nations (1:2–2:3)\n * The southern kingdom (2:4–5)\n * The northern kingdom (2:6–16)\n1. Amos prophesies against the people of Israel (3:1–6:14)\n1. Yahweh shows Amos several visions (7:1-9:10)\n1. Israel is to be restored (9:11–15)\n\n### What is the Book of Amos about?\n\nThe Book of Amos contains the words of Amos, a shepherd of Tekoa. Amos began to prophesy about 760 BC. He spoke Yahweh’s messages against God’s people behaving wickedly. He spoke messages to both the southern kingdom of Judah and the northern kingdom of Israel. (See: [[rc://*/tw/dict/bible/kt/evil]])\n\nYahweh gave Amos prophecies of judgment (Chapters 1-6) to proclaim to the people. Each of them begins with the phrase “This is what Yahweh says” (ULT).\n\nThree visions of Yahweh coming to judge the people are in the last part of the book (7:1-9:10). A final vision promises that Yahweh will restore Israel (9:11-15). He will restore the “tent of David.” This means a descendant of David would once again be king over Israel.\n\n### How should the title of this book be translated?\n\nThe traditional title of this book is “The Book of Amos” or just “Amos.” Translators may also call it the “The Book of the Sayings of Amos.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Amos?\n\nThe prophet Amos probably wrote this book. He lived in the southern kingdom of Judah. Amos came from a poor family. They grew sycamore trees (7:14, 15) and were shepherds ([Amos 1:1](../../amo/01/01.md)). Though Amos was not trained as a prophet, he knew and understood the law of Moses. Also, Amos skillfully used expressive and meaningful words.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How is justice described in Amos?\n\nJustice is an important theme in the Book of Amos. Justice means people treating others fairly according to the law of Yahweh. People in Israel were oppressing and taking advantage of poor people, orphans, and widows. Amos explained that Yahweh would prefer that the people act justly rather than sacrifice to him. Truly obeying the law of Moses meant being just to other people. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### What is a lawsuit?\n\nMany cultures have a process for resolving disputes through the use of courts. These legal disputes are called lawsuits. Amos uses various legal terms. Part of the book presents events in a courtroom. The people are introduced, the problem is explained, the people are examined, witnesses speak, and a verdict is given.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was a son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. In Amos, “Israel” almost always refers to the northern kingdom of Israel. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### Where do the various narratives begin and end?\n\nThe structure of the Book of Amos may make it difficult to understand where Amos ends one thought and begins another. It may be helpful to solve these issues with carefully divided lines or paragraphs. +front:intro ih42 0 # Introduction to Amos\n\n## Part 1: General Introduction\n\n### Outline of the Book of Amos\n\n1. Amos introduced (1:1)\n1. Yahweh judges the nations (1:2–2:16)\n * The surrounding nations (1:2–2:3)\n * The southern kingdom (2:4–5)\n * The northern kingdom (2:6–16)\n1. Amos prophesies against the people of Israel (3:1–6:14)\n1. Yahweh shows Amos several visions (7:1–9:10)\n1. Israel is to be restored (9:11–15)\n\n### What is the Book of Amos about?\n\nThe Book of Amos contains the words of Amos, a shepherd of Tekoa. Amos began to prophesy about 760 BC. He spoke Yahweh’s messages against God’s people behaving wickedly. He spoke messages to both the southern kingdom of Judah and the northern kingdom of Israel. (See: [[rc://*/tw/dict/bible/kt/evil]])\n\nYahweh gave Amos prophecies of judgment (Chapters 1–6) to proclaim to the people. Each of them begins with the phrase “This is what Yahweh says” (ULT).\n\nThree visions of Yahweh coming to judge the people are in the last part of the book (7:1–9:10). A final vision promises that Yahweh will restore Israel (9:11–15). He will restore the “tent of David.” This means a descendant of David would once again be king over Israel.\n\n### How should the title of this book be translated?\n\nThe traditional title of this book is “The Book of Amos” or just “Amos.” Translators may also call it the “The Book of the Sayings of Amos.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Amos?\n\nThe prophet Amos probably wrote this book. He lived in the southern kingdom of Judah. Amos came from a poor family. They grew sycamore trees (7:14, 15) and were shepherds ([Amos 1:1](../../amo/01/01.md)). Though Amos was not trained as a prophet, he knew and understood the law of Moses. Also, Amos skillfully used expressive and meaningful words.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How is justice described in Amos?\n\nJustice is an important theme in the Book of Amos. Justice means people treating others fairly according to the law of Yahweh. People in Israel were oppressing and taking advantage of poor people, orphans, and widows. Amos explained that Yahweh would prefer that the people act justly rather than sacrifice to him. Truly obeying the law of Moses meant being just to other people. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### What is a lawsuit?\n\nMany cultures have a process for resolving disputes through the use of courts. These legal disputes are called lawsuits. Amos uses various legal terms. Part of the book presents events in a courtroom. The people are introduced, the problem is explained, the people are examined, witnesses speak, and a verdict is given.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was a son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. In Amos, “Israel” almost always refers to the northern kingdom of Israel. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### Where do the various narratives begin and end?\n\nThe structure of the Book of Amos may make it difficult to understand where Amos ends one thought and begins another. It may be helpful to solve these issues with carefully divided lines or paragraphs. 1:intro v72p 0 # Amos 1 General Notes\n\n## Structure and formatting\n\nThis book is written in a poetic form. Because it was written by a farmer, it includes many references to agricultural concepts.\n\n### “For three sins of Judah, even for four”\nThe phrase “For three sins of Judah, even for four,” is used to begin each oracle. This is not intended to be a literal count but is an idiom indicating a large number of sins. (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/tw/dict/bible/kt/sin]]) 1:1 zsg5 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nGod speaks through Amos using poetic language. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]]) 1:1 e8f1 rc://*/ta/man/translate/figs-activepassive These are the things concerning Israel that Amos, one of the shepherds in Tekoa, received in revelation 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “These are the things concerning Israel that God revealed to Amos, one of the shepherds in Tekoa” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -122,11 +122,11 @@ front:intro ih42 0 # Introduction to Amos\n\n## Part 1: General Introduction\ 3:2 zb95 rc://*/ta/man/translate/figs-explicit I have chosen only you from all the families of the earth 0 This implies that they should have obeyed him. This can be stated clearly. Alternate translation: “I have chosen only you from all the families of the earth, so you should have obeyed me” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:2 d1zb rc://*/ta/man/translate/figs-metonymy all the families of the earth 0 Here “families” represents nations or people groups. Alternate translation: “all the nations of the earth” or “all the clans on the earth” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:2 a52d rc://*/ta/man/translate/figs-explicit Therefore I will punish you for all your sins 0 It can be stated clearly that they did not obey God. Alternate translation: “But you did not obey me. Therefore I will punish you for all your sins” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:3 c422 rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nAmos uses the questions in verses 3-6 to present examples of things that people already know about what causes things to happen and what are the results of things that happen. (See: [[rc://*/ta/man/translate/figs-rquestion]]) +3:3 c422 rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nAmos uses the questions in verses 3–6 to present examples of things that people already know about what causes things to happen and what are the results of things that happen. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:3 bg7x rc://*/ta/man/translate/figs-rquestion Will two walk together unless they have agreed? 0 Amos uses this question to remind people of what they already know about what must happen in order for two people to walk together. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Two people will walk together only if they have first agreed to walk together.” or “You know that two people will walk together only if they have agreed to do that.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:4 hd72 rc://*/ta/man/translate/figs-rquestion Will a lion roar in the forest when he has no victim? 0 Amos uses this question to remind people of what they already know about what causes a lion to roar. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “A lion will roar in the forest only when he has a victim.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:4 h1hn rc://*/ta/man/translate/figs-rquestion Will a young lion growl from his den if he has caught nothing? 0 Amos uses this question to remind people of what they already know about what causes a lion to growl. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “A young lion will growl from his den only if he has caught something.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -3:5 cw5t rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nAmos uses the questions in verses 3-6 to present examples of things that people already know about what causes things to happen and what are the results of things that happen. (See: [[rc://*/ta/man/translate/figs-rquestion]]) +3:5 cw5t rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nAmos uses the questions in verses 3–6 to present examples of things that people already know about what causes things to happen and what are the results of things that happen. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:5 v6h4 rc://*/ta/man/translate/figs-rquestion Can a bird fall in a trap on the ground when no bait is set for him? 0 Amos uses this question to remind people of what they already know about what causes a bird to fall into a trap. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “A bird can fall into a trap on the ground only when bait has been set for him.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:5 j71c rc://*/ta/man/translate/figs-rquestion Will a trap spring up from the ground when it has not caught anything? 0 Amos uses this question to remind people of what they already know about what causes a trap to spring up. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “A trap will spring up from the ground only when it has caught something.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:5 n19f Will a trap spring up from the ground 0 This refers to a trap closing. When an animal steps on a trap, the trap closes and the animal cannot get out of it. Alternate translation: “Will a trap close” @@ -278,7 +278,7 @@ front:intro ih42 0 # Introduction to Amos\n\n## Part 1: General Introduction\ 5:26 qnx9 rc://*/ta/man/translate/figs-metonymy You have lifted up the images of Sikkuth … and Kaiwan 0 Here “lifted up the images” represents worshiping them. Alternate translation: “You have worshiped the images of Sikkuth … and Kaiwan” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 5:26 tjr6 rc://*/ta/man/translate/translate-names Sikkuth … Kaiwan 0 These are the names of two false gods. The people had made images to represent them. (See: [[rc://*/ta/man/translate/translate-names]]) 5:26 q6vz Kaiwan 0 Some versions write this as “Kiyyun.” -6:intro cn1s 0 # Amos 6 General Notes\n\n## Structure and formatting\n\nThis chapter continues to be written in poetic style except for verses 9-10, which are in prose. These two verses contain many interested features.\n\n## Other possible translation difficulties in this chapter\n\nVerses 9-10 will probably be difficult to translate because the situation is vague and details don’t appear to align easily. It is appropriate to translate these verses with some ambiguity remaining. It may be helpful to read many different versions prior to translating these verses. +6:intro cn1s 0 # Amos 6 General Notes\n\n## Structure and formatting\n\nThis chapter continues to be written in poetic style except for verses 9–10, which are in prose. These two verses contain many interested features.\n\n## Other possible translation difficulties in this chapter\n\nVerses 9–10 will probably be difficult to translate because the situation is vague and details don’t appear to align easily. It is appropriate to translate these verses with some ambiguity remaining. It may be helpful to read many different versions prior to translating these verses. 6:1 psf7 who are at ease 0 “who feel safe.” The people are comfortable and not concerned that God will judge them. 6:1 ut6j rc://*/ta/man/translate/figs-irony the notable men of the best of the nations 0 “the most important men of this great nation.” Yahweh may be using irony to describe how these men think of themselves. Alternate translation: “the men who think they are the most important people in the best nation” (See: [[rc://*/ta/man/translate/figs-irony]]) 6:1 s17g rc://*/ta/man/translate/figs-metonymy the house of Israel comes 0 The word “house” is a metonym for the family that lives in the house. In this case it refers to Israel’s descendants. Alternate translation: “the Israelites come” or “the Israelite people group comes” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -301,7 +301,7 @@ front:intro ih42 0 # Introduction to Amos\n\n## Part 1: General Introduction\ 6:8 kz1e rc://*/ta/man/translate/figs-123person this is the declaration of the Lord Yahweh, the God of hosts 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Amos 3:13](../03/13.md). Alternate translation: “this is what the Lord Yahweh, the God of hosts, has declared” or “this is what I, the Lord Yahweh, the God of hosts, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) 6:8 l8fw rc://*/ta/man/translate/figs-metonymy I detest the pride of Jacob 0 Here “Jacob” represents his descendants. Alternate translation: “I hate the descendants of Jacob because they have become arrogant” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 6:8 n646 rc://*/ta/man/translate/figs-explicit I hate his fortresses 0 It is implied that Yahweh hates the fortresses because the people believed the fortresses would keep them safe. Alternate translation: “I hate the people of Israel because they trust in their fortresses, not in me, to protect them” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:9 y9m6 rc://*/ta/man/translate/figs-hypo 0 # General Information:\n\nIn 6:9-10 Amos describes a hypothetical situation of what it will be like when Yahweh hands the people of Israel over to their enemies. (See: [[rc://*/ta/man/translate/figs-hypo]]) +6:9 y9m6 rc://*/ta/man/translate/figs-hypo 0 # General Information:\n\nIn 6:9–10 Amos describes a hypothetical situation of what it will be like when Yahweh hands the people of Israel over to their enemies. (See: [[rc://*/ta/man/translate/figs-hypo]]) 6:9 rz49 rc://*/ta/man/translate/figs-explicit if there are ten men left in one house, they will all die 0 This seems to imply that something terrible is happening, and these ten men go into the house to hide. Alternate translation: “if ten men are hiding inside of a house, they will all still die” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:10 s8i5 a man’s relative comes to take their bodies up—the one who is to cremate them after bringing the corpses out of the house—if he says to the person in the house, “Is … you?” 0 The meaning of these words is not clear. This could mean: (1) the “man’s relative” is the one who will “take their bodies up” and “cremate … the corpses,” and he speaks to a person who hid in the house after the ten family members died or (2) the “man’s relative” who “comes to take their bodies up” is a different person from “the one who is to cremate … the corpses,” and they talk to each other in the house. Alternate translation: “a man’s relative comes to take their bodies up, and the one who will burn the corpses after they have been brought out of the house is with him—if while they are in the house the relative says to the burner of the corpses, ‘Is … you?’” 6:10 v4gf cremate 0 to burn a dead body diff --git a/tn_DEU.tsv b/tn_DEU.tsv index b5a48fd79e..c312050773 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introduction\n\n### Outline of Deuteronomy\n\n1. Moses reminds Israel of how Yahweh guided them through the wilderness (1:1–3:29)\n1. Moses appeals for Israel to obey the law of Yahweh (4:1–43)\n1. The Ten Commandments (5:1–10:22)\n1. Rules and warnings from the Law (11:1–26:19)\n1. Instructions for entering Canaan (27:1–26)\n1. Blessings for obeying and curses for disobeying (28:1-68)\n1. The covenant renewed (29:1-30:20)\n1. Last words of Moses, the Song of Moses, and his death (31:1–34:12)\n\n\n### What is the Book of Deuteronomy about?\n\nIn the book of Deuteronomy, Moses repeats the laws of the covenant that God made with the people of Israel. The people of Israel were about to go into the Promised Land. Before they entered the land, Moses reminded them of what Yahweh did for them and what he expected from them. Moses warned the people about worshipping idols and no longer trusting Yahweh once they settled in the Promised Land. Yahweh promised to judge those who disobey him and to bless those who obey his Law. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### How should the title of this book be translated?\n\nThe name “Deuteronomy” means “Second Law” or “the retelling of the Law.” Translators may decide on a title such as, “A Repeat of the Law” or “Moses Explains the Law Again.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Deuteronomy?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Deuteronomy. However, many scholars think that Joshua wrote chapter 34. This chapter tells how Moses died.\n\n### What are the important features of the Book of Deuteronomy?\n\nThe book contains a series of speeches that Moses gave to Israel before he died. He spoke these things just before the people entered the Promised Land. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did Yahweh command the Israelites to completely destroy the people who lived in the Promised Land?\n\nAs God prepared the Israelites to enter the Promised Land, he commanded them to completely destroy the Canaanite people who lived there. The Israelites would then not be tempted to join them and worship their false gods.\n\n## Part 3: Important Translation Issues\n\n### What is the role of God’s name in Deuteronomy?\n\nGod’s name is mentioned over thirty times in the book of Deuteronomy. The use of God’s name in this book usually represents God’s honor or fame. At other times in Deuteronomy, God’s name represents his presence. God said he would choose a place and make his name dwell there. This means God’s presence would be there. The people were to go to that place to worship him.\n\n### Can this book be translated before the rest of the Pentateuch?\n\nThe Books of Genesis and Exodus help to explain what happens in Deuteronomy. For this reason, those books should be translated before the Book of Deuteronomy. +front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introduction\n\n### Outline of Deuteronomy\n\n1. Moses reminds Israel of how Yahweh guided them through the wilderness (1:1–3:29)\n1. Moses appeals for Israel to obey the law of Yahweh (4:1–43)\n1. The Ten Commandments (5:1–10:22)\n1. Rules and warnings from the Law (11:1–26:19)\n1. Instructions for entering Canaan (27:1–26)\n1. Blessings for obeying and curses for disobeying (28:1–68)\n1. The covenant renewed (29:1–30:20)\n1. Last words of Moses, the Song of Moses, and his death (31:1–34:12)\n\n\n### What is the Book of Deuteronomy about?\n\nIn the book of Deuteronomy, Moses repeats the laws of the covenant that God made with the people of Israel. The people of Israel were about to go into the Promised Land. Before they entered the land, Moses reminded them of what Yahweh did for them and what he expected from them. Moses warned the people about worshipping idols and no longer trusting Yahweh once they settled in the Promised Land. Yahweh promised to judge those who disobey him and to bless those who obey his Law. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### How should the title of this book be translated?\n\nThe name “Deuteronomy” means “Second Law” or “the retelling of the Law.” Translators may decide on a title such as, “A Repeat of the Law” or “Moses Explains the Law Again.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Deuteronomy?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Deuteronomy. However, many scholars think that Joshua wrote chapter 34. This chapter tells how Moses died.\n\n### What are the important features of the Book of Deuteronomy?\n\nThe book contains a series of speeches that Moses gave to Israel before he died. He spoke these things just before the people entered the Promised Land. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did Yahweh command the Israelites to completely destroy the people who lived in the Promised Land?\n\nAs God prepared the Israelites to enter the Promised Land, he commanded them to completely destroy the Canaanite people who lived there. The Israelites would then not be tempted to join them and worship their false gods.\n\n## Part 3: Important Translation Issues\n\n### What is the role of God’s name in Deuteronomy?\n\nGod’s name is mentioned over thirty times in the book of Deuteronomy. The use of God’s name in this book usually represents God’s honor or fame. At other times in Deuteronomy, God’s name represents his presence. God said he would choose a place and make his name dwell there. This means God’s presence would be there. The people were to go to that place to worship him.\n\n### Can this book be translated before the rest of the Pentateuch?\n\nThe Books of Genesis and Exodus help to explain what happens in Deuteronomy. For this reason, those books should be translated before the Book of Deuteronomy. 1:intro ggp9 0 # Deuteronomy 1 General Notes\n\n## Structure and formatting\n\nThis chapter forms a continuation with the last chapter of the book of Numbers.\n\n## Special concepts in this chapter\n\n### Yahweh’s victory\nThe chapter explains that Israel’s conquering of the Promised Land will be done by Yahweh. They are not to fear the people of Canaan but be obedient to Yahweh. Yahweh is bringing about his judgement upon the people of Canaan. (See: [[rc://*/tw/dict/bible/kt/promisedland]] and [[rc://*/tw/dict/bible/kt/judge]])\n\n### Possessing the land\n\nWhile the Promised Land belongs to Israel, they do not possess the land. Possessing the land is an important theme. Posessing the land depended on Israel’s faithfulness. (See: [[rc://*/tw/dict/bible/kt/faithful]]) 1:1 j9ty beyond the Jordan 0 This refers to the land across the Jordan River, to the east of Israel. Moses was east of the Jordan when he spoke to the Israelites. Alternate translation: “east of the Jordan” 1:1 bg65 rc://*/ta/man/translate/translate-names Suph … Paran … Tophel … Laban … Hazeroth … Dizahab 0 These are the names of places. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -382,7 +382,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:48 vyn6 Mount Siyon … Mount Hermon 0 These are different names for the same mountain. The word “Sion” is another spelling of “Sirion” ([Deuteronomy 3:9](../03/09.md)). See how you translated “Mount Hermon” in [Deuteronomy 3:8](../03/08.md). 4:49 axk1 eastward beyond the Jordan 0 This refers to the land across the Jordan River, to the east of Israel. Moses was east of the Jordan when he said this. Alternate translation: “eastward from the side of the Jordan River” 4:49 x6zf Sea of the Arabah … Mount Pisgah 0 See how you translated these names in [Deuteronomy 3:17](../03/17.md). -5:intro xsp1 0 # Deuteronomy 5 General Notes\n\n## Structure and formatting\n\nSome translations set each of the commandements in the list of Ten Commandments in 5:7-21 farther to the right on the page than the rest of the text. The ULT uses a separate paragraph for each commandment.\n\n## Special concepts in this chapter\n\n### Ten commandments\n\nThis chapter repeats the material of Exodus 20. It is known as the Ten Commandments.\n\n## Important figures of speech in this chapter\n\n### Metaphors and idioms\n\nMoses uses metaphors and idioms to instruct the people to follow the law of Moses. This is because it is very important to follow these laws. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-idiom]]) +5:intro xsp1 0 # Deuteronomy 5 General Notes\n\n## Structure and formatting\n\nSome translations set each of the commandements in the list of Ten Commandments in 5:7–21 farther to the right on the page than the rest of the text. The ULT uses a separate paragraph for each commandment.\n\n## Special concepts in this chapter\n\n### Ten commandments\n\nThis chapter repeats the material of Exodus 20. It is known as the Ten Commandments.\n\n## Important figures of speech in this chapter\n\n### Metaphors and idioms\n\nMoses uses metaphors and idioms to instruct the people to follow the law of Moses. This is because it is very important to follow these laws. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-idiom]]) 5:1 d5qb 0 # General Information:\n\nMoses continues to speak to the people of Israel. 5:1 vj47 rc://*/ta/man/translate/figs-hyperbole called to all Israel 0 Here “all” is a generalization. Moses wanted everyone in Israel to hear and obey his words, but his voice was probably not so loud that everyone actually heard him. (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 5:1 rwb1 rc://*/ta/man/translate/figs-synecdoche that I will speak in your ears today 0 Here “ears” refers to the whole person. This metaphor emphasizes that the people know what Moses has said to them, so they cannot sin and then say they did not know they were sinning. Alternate translation: “that I will speak to you today” (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-metaphor]]) @@ -837,7 +837,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:30 rq9c rc://*/ta/man/translate/translate-names over against Gilgal 0 Alternate translation: “near Gilgal” This may not be the same place as the city near Jericho. Moses may be referring to a place that is near Shechem. (See: [[rc://*/ta/man/translate/translate-names]]) 11:30 l23v rc://*/ta/man/translate/translate-names oaks of Moreh 0 These are sacred trees near Gilgal. (See: [[rc://*/ta/man/translate/translate-names]]) 11:31 ke82 0 # General Information:\n\nMoses continues speaking to the people of Israel. -11:32 k55e all the statutes and the decrees 0 These are the statutes and decrees Moses will give in Deuteronomy 12-26. +11:32 k55e all the statutes and the decrees 0 These are the statutes and decrees Moses will give in Deuteronomy 12–26. 11:32 h7se I set before you today 0 This does not mean these are new. Moses is reviewing the same statutes and decrees that he gave 40 years earlier. 11:32 jh1q rc://*/ta/man/translate/figs-metaphor I set before you 0 God’s statutes and decrees, which Moses is telling the people, are spoken of as if they were objects that Moses is setting before the people. Alternate translation: “I am giving to you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:intro mt76 0 # Deuteronomy 12 General Notes\n\n## Special concepts in this chapter\n\n### Covenant with Moses\n\nThis chapter is a continuation of the covenant Yahweh made with Moses. The reasons for these food restrictions are not always known.(See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Israel and Yahweh\n\nIn the ancient Near East, when nations conquered other nations, they often added the gods of the conquered nation into their collection of gods they worshiped. It was rare to worship only one God. Israel was to be known for worshiping Yahweh and Yahweh alone. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) @@ -1632,7 +1632,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 24:12 ub2f his pledge 0 This refers to what he has promised that he would give you if he did not pay back the loan. See how you translated this in [Deuteronomy 24:10](../24/10.md). 24:13 ak4z restore to him the pledge 0 Alternate translation: “give him back what he has given you to show that he will pay back the loan” 24:13 b8d7 rc://*/ta/man/translate/figs-explicit so that he may sleep in his cloak and bless you 0 The full meaning of this statement can be made explicit. Alternate translation: “so that he will have his coat to keep himself warm when he sleeps, and he will be grateful to you” (See: [[rc://*/ta/man/translate/figs-explicit]]) -24:13 rg78 cloak 0 This is a coat or other clothing that keeps a person warm at night. This was probably the “pledge” Moses was speaking of in [Deuteronomy 24:10-12](./10.md). +24:13 rg78 cloak 0 This is a coat or other clothing that keeps a person warm at night. This was probably the “pledge” Moses was speaking of in [Deuteronomy 24:10–12](./10.md). 24:13 ju2d it will be righteousness for you before Yahweh your God 0 Alternate translation: “Yahweh your God will approve of the way you handled this matter” 24:14 wp93 rc://*/ta/man/translate/figs-you 0 # General Information:\n\nMoses speaks to the Israelites as if they were one man, so the words “you” and “your” here are singular. (See: [[rc://*/ta/man/translate/figs-you]]) 24:14 w8gq You must not oppress a hired servant 0 Alternate translation: “You must not treat a hired servant poorly” @@ -2018,7 +2018,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 29:29 ui8w we may do all the words of this law 0 Alternate translation: “we may do everything that this law commands us to do” 30:intro yx9f 0 # Deuteronomy 30 General Notes\n\n## Structure and formatting\n\nMoses begins to give final instructions to Israel before his death in anticipation of their entrance into the Promised Land. There were warnings and blessings associated with the people’s obedience to the covenant Yahweh made with Moses. (See: [[rc://*/tw/dict/bible/kt/promisedland]] and [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/covenant]]) 30:1 rkk4 rc://*/ta/man/translate/figs-you 0 # General Information:\n\nMoses speaks to the Israelites as if they were one man, so the words “you” and “your” here are singular. (See: [[rc://*/ta/man/translate/figs-you]]) -30:1 pfr8 rc://*/ta/man/translate/figs-idiom When all these things have come on you 0 Here “these things” refer to the blessings and curses described in chapters 28-29. The phrase “have come on you” is an idiom that means to happen. Alternate translation: “When all these things happen to you” (See: [[rc://*/ta/man/translate/figs-idiom]]) +30:1 pfr8 rc://*/ta/man/translate/figs-idiom When all these things have come on you 0 Here “these things” refer to the blessings and curses described in chapters 28–29. The phrase “have come on you” is an idiom that means to happen. Alternate translation: “When all these things happen to you” (See: [[rc://*/ta/man/translate/figs-idiom]]) 30:1 k5mi rc://*/ta/man/translate/figs-metaphor that I have set before you 0 This speaks of the blessings and curses that Moses told the people as if they were objects that he set in front of them. Alternate translation: “that I have just now told you about” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 30:1 rtn6 rc://*/ta/man/translate/figs-idiom call them to mind 0 This is an idiom. Alternate translation: “remember them” (See: [[rc://*/ta/man/translate/figs-idiom]]) 30:1 qk91 among all the other nations 0 Alternate translation: “while you are living in the other nations” @@ -2124,7 +2124,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 31:30 upf2 rc://*/ta/man/translate/figs-synecdoche Moses recited in the ears of all the assembly of Israel 0 Here “ears” refers to the whole person. Alternate translation: “Moses recited to all the people of Israel” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 31:30 ilp6 recited 0 This could mean: (1) “sang” or (2) “spoke.” 31:30 wx6q rc://*/ta/man/translate/figs-ellipsis the words of this song 0 You can make clear the understood information. Alternate translation: “the words of the song that Yahweh taught him” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -32:intro pup6 0 # Deuteronomy 32 General Notes\n\n## Structure and formatting\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 poetic song in 32:1-43.\n\n## Special concepts in this chapter\n\n### Punishment\n\nThis chapter prophesies a time when Israel will be disobedient to Yahweh and he will have to punish them. This is meant to serve as a warning to the nation. (See: [[rc://*/tw/dict/bible/kt/prophet]]) +32:intro pup6 0 # Deuteronomy 32 General Notes\n\n## Structure and formatting\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 poetic song in 32:1–43.\n\n## Special concepts in this chapter\n\n### Punishment\n\nThis chapter prophesies a time when Israel will be disobedient to Yahweh and he will have to punish them. This is meant to serve as a warning to the nation. (See: [[rc://*/tw/dict/bible/kt/prophet]]) 32:1 bfi8 rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nMoses speaks a poetic song to the people of Israel. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 32:1 hf89 rc://*/ta/man/translate/figs-apostrophe Give ear, you heavens … Let the earth listen 0 Yahweh speaks to the heavens and earth as if they are there listening. This could mean: (1) Yahweh is speaking to the inhabitants of heaven and earth or (2) Yahweh is speaking to the heavens and earth as if they are persons. (See: [[rc://*/ta/man/translate/figs-apostrophe]]) 32:2 zk7l rc://*/ta/man/translate/figs-simile Let my teaching drop down like the rain … and like the showers on the plants 0 This means Yahweh wants the people to eagerly accept his helpful teaching. (See: [[rc://*/ta/man/translate/figs-simile]]) @@ -2281,7 +2281,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 32:50 gnq5 rc://*/ta/man/translate/translate-names Mount Hor 0 This is the name of a mountain on the border of Edom. (See: [[rc://*/ta/man/translate/translate-names]]) 32:51 mwq1 rc://*/ta/man/translate/translate-names Meribah 0 This is the name of the place in the desert where Moses disobeyed God. (See: [[rc://*/ta/man/translate/translate-names]]) 32:51 fv5z rc://*/ta/man/translate/translate-names wilderness of Zin 0 This is the name of a wilderness on the southern border of Judah. (See: [[rc://*/ta/man/translate/translate-names]]) -33:intro y2l8 0 # Deuteronomy 33 General Notes\n\n## Structure and formatting\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 poetic lines of Moses’ blessings in 33:1-29.\n\n## Special concepts in this chapter\n\n### Families\n\nMoses gives a series of prophecies or instructions for each of the tribes of Israel and Israel overall. (See: [[rc://*/tw/dict/bible/kt/prophet]]) +33:intro y2l8 0 # Deuteronomy 33 General Notes\n\n## Structure and formatting\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 poetic lines of Moses’ blessings in 33:1–29.\n\n## Special concepts in this chapter\n\n### Families\n\nMoses gives a series of prophecies or instructions for each of the tribes of Israel and Israel overall. (See: [[rc://*/tw/dict/bible/kt/prophet]]) 33:1 p6db rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nMoses begins to bless the tribes of Israel. Moses speaks the blessing in the form of short poems. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 33:2 b26n rc://*/ta/man/translate/figs-metaphor Yahweh came from Sinai and rose from Seir upon them. He shined out from Mount Paran 0 Moses compares Yahweh to the rising sun. Alternate translation: “When Yahweh came from Sinai, he looked to them like the sun when it rises from Seir and shines out from Mount Paran” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 33:2 d9h2 upon them 0 Alternate translation: “upon the people of Israel” diff --git a/tn_ECC.tsv b/tn_ECC.tsv index 9149855029..1b64eb9d51 100644 --- a/tn_ECC.tsv +++ b/tn_ECC.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Introduction\n\n### Outline of the Book of Ecclesiastes\n\n1. The author questions the nature of life and the limits of human wisdom (1:1–6:12)\n1. The author teaches about making wise choices in how one lives (7:1–12:7)\n1. The conclusion and ending (12:8–14)\n\n### What is the Book of Ecclesiastes about?\n\nEcclesiastes is a group of short teachings that try to answer questions such as “What do people gain from all their labor?” Ecclesiastes is a series of thoughts about a variety of subjects, all of them about the purpose and worth of various actions and events. The author concludes that all the work we perform and all the knowledge and skill we gain is like a vapor that disappears, and that we must fear Yahweh and keep his commandments.\n\n### How should the title of this book be translated?\n\nThe traditional title for this book is “Ecclesiastes.” Its meaning is similar to “religious assembly.” Translators might decide on a title that better describes the content of the book, such as “Words of a Teacher” or “Teachings of a Wise Man.”\n\n### Who wrote the Book of Ecclesiastes?\n\nThe author appears to be Solomon, “the Teacher, the descendant of David and king in Jerusalem.” This is consistent with what Solomon was known for:\n* his wisdom ([Ecclesiastes 1:16](../../ecc/01/16.md) and twenty-six other references to wisdom);\n* his vast wealth ([Ecclesiastes 2:8](../../ecc/02/08.md)), and the pain that comes from wealth ([Ecclesiastes 5:13-14](../05/13.md); [Ecclesiastes 4:8](../../ecc/04/08.md); and [Ecclesiastes 9:11](../../ecc/09/11.md));\n* his large number of servants ([Ecclesiastes 2:7](../../ecc/02/07.md) and [Ecclesiastes 10:7](../../ecc/10/07.md));\n* his limitless opportunities for worldly pleasures ([Ecclesiastes 2:1-2](../02/01.md), [Ecclesiastes 10](../02/09.md); [Ecclesiastes 3:13](../../ecc/03/13.md); [Ecclesiastes 4:8](../../ecc/04/08.md); [Ecclesiastes 5:4](../../ecc/05/04.md); and [Ecclesiastes 12:1](../../ecc/12/01.md)); and\n* the wide range of his many building projects ([Ecclesiastes 2:4-6](../02/04.md)).\n\nSolomon appears to have written the Book of Ecclesiastes near the end of his life, as he reflected on what he gained from all that he did.\n\n### Why are there so many apparent contradictions in the Book of Ecclesiastes?\n\nSome scholars think the author was a faithful man. Other scholars think that the author made bad decisions and was sorrowful when he wrote this book. Apparent contradictions in the book may indicate that Solomon’s faith was sometimes weak. Or, it is also possible that the teachings in the book differ from each other in order to relate to different things happening in the lives of readers.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does this book teach about how God repays people?\n\nIn the ancient Near East, people were concerned with why they were being punished or blessed. They often connected these things to their gods. The writer of Ecclesiastes explains that Yahweh will bless and reward people for the right things they do and punish people for the evil things they do. But this might not happen in this life. (See: [[rc://*/tw/dict/bible/kt/bless]], [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n### What value did the Israelites place on the Book of Ecclesiastes?\n\nThe Israelites have often questioned the value of this book. This is due in large part to its unusual wording and teachings. At times, it appears to disagree with the rest of Scripture. While many have questioned its authority, it has been affirmed to be Scripture. It gives valuable lessons concerning the uselessness of pursuing any goal other than to give Yahweh glory.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of “under the sun?”\n\n“Under the sun” here is another way of saying “on the earth.” When the author says that there is “nothing new under the sun,” this means that every kind of thing has already happened before on the earth. While a particular event may not have specifically occurred before, something similar has already occurred.\n\n### How do I translate harsh or shocking passages?\n\nParts of the Book of Ecclesiastes can be shocking or surprising to read in Scripture. For example, “If a man fathers a hundred children and lives many years, so that the days of his years are many, but if his heart is not satisfied with good and he is not buried with honor, then I say that a baby that is born dead is better off than he is” (6:3). The translator should allow these difficulties to remain and not try to make them less surprising.\n\n### How is life described in the Book of Ecclesiastes?\n\nThe author of Ecclesiastes concludes that everything in this life quickly passes away, like a vapor that disappears. A person’s circumstances or character and even all of the things of this world have little or no significance apart from God. That is because God gives meaning to everything.\n\nAt the end of their life, people often say that the years of their life seemed short. The author of Ecclesiastes used the metaphor of vapor or breath to describe how life ends while it seems to be just beginning. -1:intro g7jr 0 # Ecclesiastes 1 General Notes\n\n## Structure and formatting\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 1:2-11 and 15.\n\n## Other possible translation difficulties in this chapter\n\n### Tone\n\nThe tone of this chapter is sad, or depressing. The author believes that everything in life is pointless. The metaphors in this chapter all describe the idea that nothing ever changes. This is also known as “fatalism.” (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/ta/man/translate/figs-metaphor]]) +front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Introduction\n\n### Outline of the Book of Ecclesiastes\n\n1. The author questions the nature of life and the limits of human wisdom (1:1–6:12)\n1. The author teaches about making wise choices in how one lives (7:1–12:7)\n1. The conclusion and ending (12:8–14)\n\n### What is the Book of Ecclesiastes about?\n\nEcclesiastes is a group of short teachings that try to answer questions such as “What do people gain from all their labor?” Ecclesiastes is a series of thoughts about a variety of subjects, all of them about the purpose and worth of various actions and events. The author concludes that all the work we perform and all the knowledge and skill we gain is like a vapor that disappears, and that we must fear Yahweh and keep his commandments.\n\n### How should the title of this book be translated?\n\nThe traditional title for this book is “Ecclesiastes.” Its meaning is similar to “religious assembly.” Translators might decide on a title that better describes the content of the book, such as “Words of a Teacher” or “Teachings of a Wise Man.”\n\n### Who wrote the Book of Ecclesiastes?\n\nThe author appears to be Solomon, “the Teacher, the descendant of David and king in Jerusalem.” This is consistent with what Solomon was known for:\n* his wisdom ([Ecclesiastes 1:16](../../ecc/01/16.md) and twenty-six other references to wisdom);\n* his vast wealth ([Ecclesiastes 2:8](../../ecc/02/08.md)), and the pain that comes from wealth ([Ecclesiastes 5:13–14](../05/13.md); [Ecclesiastes 4:8](../../ecc/04/08.md); and [Ecclesiastes 9:11](../../ecc/09/11.md));\n* his large number of servants ([Ecclesiastes 2:7](../../ecc/02/07.md) and [Ecclesiastes 10:7](../../ecc/10/07.md));\n* his limitless opportunities for worldly pleasures ([Ecclesiastes 2:1–2](../02/01.md), [Ecclesiastes 10](../02/09.md); [Ecclesiastes 3:13](../../ecc/03/13.md); [Ecclesiastes 4:8](../../ecc/04/08.md); [Ecclesiastes 5:4](../../ecc/05/04.md); and [Ecclesiastes 12:1](../../ecc/12/01.md)); and\n* the wide range of his many building projects ([Ecclesiastes 2:4–6](../02/04.md)).\n\nSolomon appears to have written the Book of Ecclesiastes near the end of his life, as he reflected on what he gained from all that he did.\n\n### Why are there so many apparent contradictions in the Book of Ecclesiastes?\n\nSome scholars think the author was a faithful man. Other scholars think that the author made bad decisions and was sorrowful when he wrote this book. Apparent contradictions in the book may indicate that Solomon’s faith was sometimes weak. Or, it is also possible that the teachings in the book differ from each other in order to relate to different things happening in the lives of readers.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does this book teach about how God repays people?\n\nIn the ancient Near East, people were concerned with why they were being punished or blessed. They often connected these things to their gods. The writer of Ecclesiastes explains that Yahweh will bless and reward people for the right things they do and punish people for the evil things they do. But this might not happen in this life. (See: [[rc://*/tw/dict/bible/kt/bless]], [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n### What value did the Israelites place on the Book of Ecclesiastes?\n\nThe Israelites have often questioned the value of this book. This is due in large part to its unusual wording and teachings. At times, it appears to disagree with the rest of Scripture. While many have questioned its authority, it has been affirmed to be Scripture. It gives valuable lessons concerning the uselessness of pursuing any goal other than to give Yahweh glory.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of “under the sun?”\n\n“Under the sun” here is another way of saying “on the earth.” When the author says that there is “nothing new under the sun,” this means that every kind of thing has already happened before on the earth. While a particular event may not have specifically occurred before, something similar has already occurred.\n\n### How do I translate harsh or shocking passages?\n\nParts of the Book of Ecclesiastes can be shocking or surprising to read in Scripture. For example, “If a man fathers a hundred children and lives many years, so that the days of his years are many, but if his heart is not satisfied with good and he is not buried with honor, then I say that a baby that is born dead is better off than he is” (6:3). The translator should allow these difficulties to remain and not try to make them less surprising.\n\n### How is life described in the Book of Ecclesiastes?\n\nThe author of Ecclesiastes concludes that everything in this life quickly passes away, like a vapor that disappears. A person’s circumstances or character and even all of the things of this world have little or no significance apart from God. That is because God gives meaning to everything.\n\nAt the end of their life, people often say that the years of their life seemed short. The author of Ecclesiastes used the metaphor of vapor or breath to describe how life ends while it seems to be just beginning. +1:intro g7jr 0 # Ecclesiastes 1 General Notes\n\n## Structure and formatting\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 1:2–11 and 15.\n\n## Other possible translation difficulties in this chapter\n\n### Tone\n\nThe tone of this chapter is sad, or depressing. The author believes that everything in life is pointless. The metaphors in this chapter all describe the idea that nothing ever changes. This is also known as “fatalism.” (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/ta/man/translate/figs-metaphor]]) 1:2 x2dt rc://*/ta/man/translate/figs-simile Like a vapor of mist, like a breeze in the wind, everything vanishes 0 This speaks of how everything in life vanishes and has no lasting value as if everything were like a disappearing vapor or breeze. Alternate translation: “Like a vapor of mist vanishes and like a breeze in the wind disappears, everything vanishes and has no lasting value” (See: [[rc://*/ta/man/translate/figs-simile]]) 1:3 bsv3 rc://*/ta/man/translate/figs-rquestion What profit does mankind gain … under the sun? 0 The author uses this rhetorical question to emphasize that man’s work is pointless and has no lasting benefit. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Mankind gains no profit … under the sun.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 1:3 r9j3 rc://*/ta/man/translate/figs-idiom under the sun 0 This refers to things that are done on earth. Alternate translation: “on the earth” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -32,7 +32,7 @@ front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Intro 1:17 ewq3 rc://*/ta/man/translate/figs-synecdoche I applied my heart 0 Here the author refers to himself by his “heart” to emphasize his feelings. Alternate translation: “I determined” or “I applied myself” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:17 bp2y rc://*/ta/man/translate/figs-doublet madness and folly 0 The words “madness” and “folly” share similar meanings and refer to foolish thinking and behavior, respectively. (See: [[rc://*/ta/man/translate/figs-doublet]]) 1:17 msw2 rc://*/ta/man/translate/figs-metaphor an attempt to shepherd the wind 0 The author says learning wisdom and madness and folly is as useless as trying to control the wind. See how you translated this in [Ecclesiastes 1:14](../01/14.md). Alternate translation: “as useless as trying to control the wind” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:intro cab9 0 # Ecclesiastes 2 General Notes\n\n## Structure and formatting\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 2:10-16.\n\n## Special concepts in this chapter\n\n### Pleasures\n\nWhen the author thought about the pointlessness of life, he decided to fill it with pointless pleasures. He believed that this type of living would have no effect on the world. Therefore, he indulged in every type of pleasure.\n\n## Other possible translation difficulties in this chapter\n\n### Assumed knowledge\n\nIt is assumed that the author is going to reject the way of living in this chapter. He is certainly not encouraging this way of living even though he does not say this explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:intro cab9 0 # Ecclesiastes 2 General Notes\n\n## Structure and formatting\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 2:10–16.\n\n## Special concepts in this chapter\n\n### Pleasures\n\nWhen the author thought about the pointlessness of life, he decided to fill it with pointless pleasures. He believed that this type of living would have no effect on the world. Therefore, he indulged in every type of pleasure.\n\n## Other possible translation difficulties in this chapter\n\n### Assumed knowledge\n\nIt is assumed that the author is going to reject the way of living in this chapter. He is certainly not encouraging this way of living even though he does not say this explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:1 dd5v rc://*/ta/man/translate/figs-synecdoche I said in my heart 0 Here the author refers to himself by his “heart” to emphasize his feelings. Alternate translation: “I said to myself” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 2:1 shl4 rc://*/ta/man/translate/figs-abstractnouns I will test you with happiness 0 Here the word “you” refers to himself. The word “happiness” can be expressed as an adjective. Alternate translation: “I will test myself with things that make me happy” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:1 c2cn rc://*/ta/man/translate/figs-abstractnouns So enjoy pleasure 0 The word “pleasure” can be expressed as a verb. Alternate translation: “So I will enjoy things that please me” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -110,7 +110,7 @@ front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Intro 2:26 fs9n rc://*/ta/man/translate/figs-parallelism vapor … an attempt to shepherd the wind 0 These two phrases are both metaphors that emphasize the idea of things being useless and futile. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:26 v8zn rc://*/ta/man/translate/figs-metaphor vapor 0 “mist.” The author speaks of useless and meaningless things as if they were “vapor.” See how you translated this in [Ecclesiastes 1:14](../01/14.md). Alternate translation: “as useless as vapor” or “meaningless” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:26 e7hm rc://*/ta/man/translate/figs-metaphor an attempt to shepherd the wind 0 The author speaks of everything that people do as being useless as if they were trying to control the wind. See how you translated this in [Ecclesiastes 1:14](../01/14.md). Alternate translation: “are as useless as trying to control the wind” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -3:intro a9c1 0 # Ecclesiastes 3 General Notes\n\n## Structure and formatting\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 3:1-8 and 3:15.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nThe chapter uses parallelism with the phrase, “a time to.” This gives the quotation a poetic style. Their overall purpose is to show that Yahweh directs the events of the world and therefore, they have purpose. +3:intro a9c1 0 # Ecclesiastes 3 General Notes\n\n## Structure and formatting\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 3:1–8 and 3:15.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nThe chapter uses parallelism with the phrase, “a time to.” This gives the quotation a poetic style. Their overall purpose is to show that Yahweh directs the events of the world and therefore, they have purpose. 3:1 q8gz rc://*/ta/man/translate/figs-merism 0 # General Information:\n\nThe writer uses merisms to describe various aspects of life from one extreme to the other. (See: [[rc://*/ta/man/translate/figs-merism]]) 3:1 hn82 rc://*/ta/man/translate/figs-parallelism For everything there is an appointed time, and a season for every purpose 0 These two phrases mean basically the same thing and are combined for emphasis. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 3:1 s8am rc://*/ta/man/translate/figs-idiom under heaven 0 This refers to things that are done on earth. See how you translated this in [Ecclesiastes 1:3](../01/03.md). Alternate translation: “on the earth” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -140,7 +140,7 @@ front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Intro 3:21 h8x9 rc://*/ta/man/translate/figs-rquestion Who knows whether the spirit … into the earth? 0 The author asks this rhetorical question to emphasize that no one truly knows what happens after people and animals die. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one knows whether the spirit … into the earth.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:22 h5jm there is nothing better for anyone than to 0 See how you translated this phrase in [Ecclesiastes 3:12](../03/12.md). 3:22 lqg2 rc://*/ta/man/translate/figs-rquestion Who can bring him back to see what happens after him? 0 The author uses this rhetorical question to emphasize that no one will see what happens after he dies. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one of us knows what happens to us after we die.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -4:intro ev1x 0 # Ecclesiastes 4 General Notes\n\n## Structure and formatting\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 4:1-3, 4:5-6, and 4:8-12.\n\n## Important figures of speech in this chapter\n\n### Irony\n\nThe teacher looks at the oppression in the world and is saddened by it, but he is the king and has the power to change things. He also laments being alone even though he has many wives, children, and concubines. (See: [[rc://*/tw/dict/bible/other/oppress]] and [[rc://*/tw/dict/bible/kt/lament]] and [[rc://*/ta/man/translate/figs-irony]]) +4:intro ev1x 0 # Ecclesiastes 4 General Notes\n\n## Structure and formatting\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 4:1–3, 4:5–6, and 4:8–12.\n\n## Important figures of speech in this chapter\n\n### Irony\n\nThe teacher looks at the oppression in the world and is saddened by it, but he is the king and has the power to change things. He also laments being alone even though he has many wives, children, and concubines. (See: [[rc://*/tw/dict/bible/other/oppress]] and [[rc://*/tw/dict/bible/kt/lament]] and [[rc://*/ta/man/translate/figs-irony]]) 4:1 cuy2 rc://*/ta/man/translate/figs-idiom under the sun 0 This refers to things that are done on earth. See how you translated this in [Ecclesiastes 1:3](../01/03.md). Alternate translation: “on the earth” (See: [[rc://*/ta/man/translate/figs-idiom]]) 4:1 ys32 behold, the tears 0 Alternate translation: “I looked and I saw” 4:1 zp3i rc://*/ta/man/translate/figs-metonymy the tears of oppressed people 0 Here “tears” represent weeping. Alternate translation: “the oppressed people were weeping” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -185,7 +185,7 @@ front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Intro 4:16 xk33 rc://*/ta/man/translate/figs-parallelism vapor … an attempt to shepherd the wind 0 These two phrases are both metaphors that emphasize the idea of things being useless and futile. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 4:16 xp58 rc://*/ta/man/translate/figs-metaphor vapor 0 “mist.” The author speaks of things as being useless and meaningless as if they were vapor. See how you translated this in [Ecclesiastes 1:14](../01/14.md). Alternate translation: “as useless as vapor” or “meaningless” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:16 l1y1 rc://*/ta/man/translate/figs-metaphor an attempt to shepherd the wind 0 The author speaks of everything that people do as being useless as if they were trying to control the wind. See how you translated this in [Ecclesiastes 1:14](../01/14.md). Alternate translation: “are as useless as trying to control the wind” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -5:intro p4zf 0 # Ecclesiastes 5 General Notes\n\n## Structure and formatting\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 5:2-3, and 5:10-17.\n\n## Special concepts in this chapter\n\n### Materialism\n\nThe author describes the pointlessness of pursuing material things. This is known as “materialism.” Those who pursue after things will always want more. At the end of their life, they will not be able to use these things. +5:intro p4zf 0 # Ecclesiastes 5 General Notes\n\n## Structure and formatting\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 5:2–3, and 5:10–17.\n\n## Special concepts in this chapter\n\n### Materialism\n\nThe author describes the pointlessness of pursuing material things. This is known as “materialism.” Those who pursue after things will always want more. At the end of their life, they will not be able to use these things. 5:1 h4uf rc://*/ta/man/translate/figs-metonymy Guard your steps 0 Here “steps” are a metonym for a person’s conduct. Alternate translation: “Be careful how you conduct yourself” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 5:2 k5is rc://*/ta/man/translate/figs-parallelism Do not be too quick … do not let your heart be too quick 0 These two phrases mean the same thing and emphasize that you should think first before you speak to God about a matter. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 5:2 s9ue to speak with your mouth 0 Here the phrase “with your mouth” emphasizes and describes a person speaking. Alternate translation: “to speak” @@ -235,7 +235,7 @@ front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Intro 5:20 iz9m rc://*/ta/man/translate/figs-idiom he does not call to mind 0 Here the word “he” refers to the person to whom God has given a gift. The phrase “call to mind” is an idiom. Alternate translation: “he does not remember” or “he does not think about” (See: [[rc://*/ta/man/translate/figs-idiom]]) 5:20 qr1s rc://*/ta/man/translate/figs-idiom the days of his life 0 This refers to the things that happened during his lifetime. This can be stated clearly. Alternate translation: “the things that have happened during his lifetime” (See: [[rc://*/ta/man/translate/figs-idiom]]) 5:20 n32s keep busy 0 Alternate translation: “stay busy” -6:intro ar6e 0 # Ecclesiastes 6 General Notes\n\n## Structure and formatting\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 6:7-11.\n\n## Special concepts in this chapter\n\n### Satisfaction\n\nWhile a person may be given a great many things, they are worthless and provide no sense of satisfaction or peace. It is assumed that only Yahweh can provide these things to man. Solomon is depressed that he had everything he could have ever wanted in life, but they were not enough to give him satisfaction or peace. (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:intro ar6e 0 # Ecclesiastes 6 General Notes\n\n## Structure and formatting\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 6:7–11.\n\n## Special concepts in this chapter\n\n### Satisfaction\n\nWhile a person may be given a great many things, they are worthless and provide no sense of satisfaction or peace. It is assumed that only Yahweh can provide these things to man. Solomon is depressed that he had everything he could have ever wanted in life, but they were not enough to give him satisfaction or peace. (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:1 fyq4 rc://*/ta/man/translate/figs-metaphor it weighs heavy on men 0 Here evil is spoken of as something that is a heavy load to carry. Alternate translation: “it causes hardship for people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:2 jzl7 rc://*/ta/man/translate/figs-doublet riches, wealth 0 These two words mean basically the same thing. They refer to money and the things that a person can buy with money. (See: [[rc://*/ta/man/translate/figs-doublet]]) 6:2 n75e rc://*/ta/man/translate/figs-doublenegatives he lacks nothing 0 This is a double negative. Alternate translation: “he has everything” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) @@ -273,7 +273,7 @@ front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Intro 6:12 ka2l rc://*/ta/man/translate/figs-rquestion Who can tell a man … after he passes? 0 The author uses this rhetorical question to emphasize that no one knows what will happen after a person dies. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one can tell a man … after he passes.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 6:12 pjl3 rc://*/ta/man/translate/figs-idiom what will come under the sun 0 This refers to things that are done on earth. See how you translated “under the sun” in [Ecclesiastes 1:3](../01/03.md). Alternate translation: “what will happen on the earth” (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:12 k2ab rc://*/ta/man/translate/figs-euphemism after he passes 0 This is a polite expression for death. Alternate translation: “after he dies” (See: [[rc://*/ta/man/translate/figs-euphemism]]) -7:intro fp2g 0 # Ecclesiastes 7 General Notes\n\n## Structure and formatting\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 7:1-26.\n\n## Special concepts in this chapter\n\n### Advice\n\nThis chapter gives a series of disconnected pieces of advice. Translators should not try to smooth the transitions between these pieces of advice. The advice in these statements do not apply in every situation. Therefore, they should be seen as “good ideas.” +7:intro fp2g 0 # Ecclesiastes 7 General Notes\n\n## Structure and formatting\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 7:1–26.\n\n## Special concepts in this chapter\n\n### Advice\n\nThis chapter gives a series of disconnected pieces of advice. Translators should not try to smooth the transitions between these pieces of advice. The advice in these statements do not apply in every situation. Therefore, they should be seen as “good ideas.” 7:1 fq9e rc://*/ta/man/translate/figs-metonymy A good name 0 Here a person’s “name” is used to represent their reputation. Alternate translation: “A good reputation” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 7:2 y1yx rc://*/ta/man/translate/figs-idiom must take this to heart 0 This is an idiom. Alternate translation: “must think seriously about this” (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:3 g9c7 rc://*/ta/man/translate/figs-idiom sadness of face 0 This refers to being sad. Alternate translation: “an experience that makes a person sad” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -333,7 +333,7 @@ front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Intro 7:28 xkw3 a woman among all those 0 There were no righteous women found in a group of 1,000 people. 7:29 dra3 they have gone away looking for many difficulties 0 This could mean: (1) “they have made many sinful plans” or (2) “they have made their own lives difficult.” 7:29 e78n rc://*/ta/man/translate/figs-metaphor they have gone away 0 Here the word “they” refers to “humanity.” This speaks of humanity changing from being upright to not being upright as if they were going from one place to another. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -8:intro g2ul 0 # Ecclesiastes 8 General Notes\n\n## Structure and formatting\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 8:1 and 8:5-8.\n\n## Special concepts in this chapter\n\n### Wisdom\n\nSolomon, known for his wisdom, gives a detailed description of wisdom. True wisdom is seeking to honor God. This is the only thing that lasts. (See: [[rc://*/tw/dict/bible/kt/wise]]) +8:intro g2ul 0 # Ecclesiastes 8 General Notes\n\n## Structure and formatting\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 8:1 and 8:5–8.\n\n## Special concepts in this chapter\n\n### Wisdom\n\nSolomon, known for his wisdom, gives a detailed description of wisdom. True wisdom is seeking to honor God. This is the only thing that lasts. (See: [[rc://*/tw/dict/bible/kt/wise]]) 8:1 sfc8 Who is a wise man? Who knows what the events in life mean? 0 The writer asks these as leading questions to provide the answer in what he says next. 8:1 v1sf rc://*/ta/man/translate/figs-idiom causes his face to shine 0 This means that the person’s face will show that he has wisdom. Alternate translation: “shows on his face” (See: [[rc://*/ta/man/translate/figs-idiom]]) 8:1 e5zq rc://*/ta/man/translate/figs-idiom the hardness of his face 0 This is an idiom. Alternate translation: “his harsh appearance” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -374,7 +374,7 @@ front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Intro 8:16 ct32 rc://*/ta/man/translate/figs-synecdoche without sleep for the eyes 0 Here a person is represented by his “eyes.” Alternate translation: “without sleeping” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 8:17 vk1q rc://*/ta/man/translate/figs-activepassive the work that is done under the sun 0 This could mean: (1) “the work that God does under the sun” or (2) “the work that God allows people to do under the sun.” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 8:17 gl2w rc://*/ta/man/translate/figs-idiom under the sun 0 This refers to things that are done on earth. See how you translated this in [Ecclesiastes 1:3](../01/03.md). Alternate translation: “on the earth” (See: [[rc://*/ta/man/translate/figs-idiom]]) -9:intro j3kr 0 # Ecclesiastes 9 General Notes\n\n## Structure and formatting\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 9:2, 5-6, and 11-12.\n\n## Special concepts in this chapter\n\n### Judgment\n\nThis chapter explains that there is one thing that awaits all people: judgment. When people die, they will all face Yahweh’s judgment. (See: [[rc://*/tw/dict/bible/kt/judge]]) +9:intro j3kr 0 # Ecclesiastes 9 General Notes\n\n## Structure and formatting\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 9:2, 5–6, and 11–12.\n\n## Special concepts in this chapter\n\n### Judgment\n\nThis chapter explains that there is one thing that awaits all people: judgment. When people die, they will all face Yahweh’s judgment. (See: [[rc://*/tw/dict/bible/kt/judge]]) 9:1 hpl4 I thought about all this in my mind 0 Alternate translation: “I thought very deeply about all this” 9:1 dt8e They are all in God’s hands 0 Here the word “they” refers to “the righteous and wise people” as well as “their deeds.” 9:1 l7sr rc://*/ta/man/translate/figs-metonymy in God’s hands 0 Here the word “hands” refers to power and authority. Alternate translation: “under God’s control” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -499,7 +499,7 @@ front:intro d82s 0 # Introduction to Ecclesiastes\n\n## Part 1: General Intro 11:9 u7ek rc://*/ta/man/translate/figs-abstractnouns God will bring you into judgment for all these things 0 If your language does not use an abstract noun for the idea behind the word **judgment**, you can express the same idea with a verbal form such as “judge” or “make you account” Alternate translation: “God will judge you for all these things” or “God will make you account for all of your actions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:10 tu41 rc://*/ta/man/translate/figs-metaphor Drive anger away from your heart 0 Refusing to be angry is spoken of as if anger were something that can be forced away. Also, “heart” represents a person’s emotions. Alternate translation: “Refuse to be angry” (See: [[rc://*/ta/man/translate/figs-metaphor]]and [[rc://*/ta/man/translate/figs-metonymy]]) 11:10 y37w rc://*/ta/man/translate/figs-metaphor because youth and its strength are vapor 0 The authors speaks of things as being useless and meaningless as if they were “vapor” Just as vapor disappears and does not last, the author speaks of things having no lasting value. See how you translated “vapor” in [Ecclesiastes 1:14](../01/14.md). Alternate translation: “because youth and its strength will not last forever” or “because you will not be young and strong forever” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -12:intro qx5w 0 # Ecclesiastes 12 General Notes\n\n## Structure and formatting\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 12:1-7 and 12:13-14.\n\n## Special concepts in this chapter\n\n### Advice\n\nThis chapter gives a series of disconnected pieces of advice. Translators should not try to smooth the transitions between these pieces of advice. The advice in these statements do not apply in every situation. Therefore, they should be seen as “good ideas.”\n\n### Yahweh\n\nAt the end of a very impressive life, Solomon looks back and sees that the only real lasting thing in this world is Yahweh. The purpose of his life was to honor Yahweh, something he should have done far more throughout his life. Therefore, he felt that his life was wasted. (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:intro qx5w 0 # Ecclesiastes 12 General Notes\n\n## Structure and formatting\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 12:1–7 and 12:13–14.\n\n## Special concepts in this chapter\n\n### Advice\n\nThis chapter gives a series of disconnected pieces of advice. Translators should not try to smooth the transitions between these pieces of advice. The advice in these statements do not apply in every situation. Therefore, they should be seen as “good ideas.”\n\n### Yahweh\n\nAt the end of a very impressive life, Solomon looks back and sees that the only real lasting thing in this world is Yahweh. The purpose of his life was to honor Yahweh, something he should have done far more throughout his life. Therefore, he felt that his life was wasted. (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:1 jq6t rc://*/ta/man/translate/figs-idiom call to mind 0 This is an idiom. Alternate translation: “remember” (See: [[rc://*/ta/man/translate/figs-idiom]]) 12:1 r69h rc://*/ta/man/translate/figs-metaphor before the days of difficulty come 0 Future time is spoken of as if the “days are coming” Alternate translation: “before you experience difficult times” or “before bad things happen to you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:1 f747 rc://*/ta/man/translate/figs-metaphor before the years arrive when you say, “I have no pleasure in them,” 0 Future time is spoken of as if “years arrive” Alternate translation: “before you become old when you say, ‘I no longer enjoy being alive,’” (See: [[rc://*/ta/man/translate/figs-metaphor]]) diff --git a/tn_EPH.tsv b/tn_EPH.tsv index 60f0c7639a..3640686113 100644 --- a/tn_EPH.tsv +++ b/tn_EPH.tsv @@ -398,7 +398,7 @@ front:intro e3di 0 # Introduction to Ephesians\n\n## Part 1: General Introduc 5:31 yp24 0 # General Information:\n\nThe word **his** refers to a male believer who marries. 5:31 abef rc://*/ta/man/translate/grammar-connect-logic-result ἀντὶ τούτου 1 The connecting phrase **Because of this** introduces the result of a reason-result relationship. In this case, this phrase is part of a quotation from Genesis 2:24 and so the reason is not stated here, but it is stated in Genesis 2:23 that woman was created out of man. The result is that a man will leave his father and mother and be joined to his wife. If it is confusing to not state the reason, you could include a footnote that says, “the reason for this is that woman was created out of man. See Genesis 2:23” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:intro r7c3 0 # Ephesians 6 General Notes\n\n## Special concepts in this chapter\n\n### Slavery\n\nPaul does not write in this chapter about whether slavery is good or bad. Paul teaches about working to please God whether as a slave or as a master. What Paul teaches here about slavery would have been surprising. In his time, masters were not expected to treat their slaves with respect and not threaten them.\n\n## Important figures of speech in this chapter\n\n### Armor of God\n\nThis extended metaphor describes how Christians can protect themselves when spiritually attacked. (See: [[rc://*/tw/dict/bible/kt/spirit]] and [[rc://*/ta/man/translate/figs-metaphor]]) -6:1-3 wq46 rc://*/ta/man/translate/figs-you 0 # General Information:\n\nThe command in verse one is plural. Then in verses two and three Paul quotes from the law of Moses. Moses was talking to the people of Israel as though they were one person, so **your** and **you** are singular there. If that does not make sense, you may need to translate them as plurals. (See: [[rc://*/ta/man/translate/figs-you]]) +6:1–3 wq46 rc://*/ta/man/translate/figs-you 0 # General Information:\n\nThe command in verse one is plural. Then in verses two and three Paul quotes from the law of Moses. Moses was talking to the people of Israel as though they were one person, so **your** and **you** are singular there. If that does not make sense, you may need to translate them as plurals. (See: [[rc://*/ta/man/translate/figs-you]]) 6:1 jf17 Connecting Statement: 0 # Connecting Statement:\n\nPaul continues to explain how Christians are to submit themselves to each other. He gives instructions to children, fathers, workers, and masters. 6:1 ev8m ἐν Κυρίῳ 1 Alternate translation: “because you belong to the Lord” or “as followers of the Lord” 6:1 abeg rc://*/ta/man/translate/grammar-connect-logic-result γάρ 1 The connecting word **for** introduces the reason of a reason-result relationship. The reason is that children should do what is right. The result is that children should obey their parents. Use a phrase in your language that connects a reason to a result. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) diff --git a/tn_EST.tsv b/tn_EST.tsv index d489213d9c..c4ca5bb9d3 100644 --- a/tn_EST.tsv +++ b/tn_EST.tsv @@ -248,7 +248,7 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio 2:14 abe8 לֹא־תָב֥וֹא עוֹד֙ אֶל־הַ⁠מֶּ֔לֶךְ 1 In verse 12, the Note mentioned that “go to the king” meant “have sexual relations with the king.” But for this occurrence of the expression, it is appropriate to use a more general phrase such as “visit the king” because there could be other, more social reasons for a further visit. The woman would now be a secondary wife, and the king would only send for her if he decided that he enjoyed being with her. Alternate translation: “She would not go and see the king again” 2:14 abe9 חָפֵ֥ץ בָּ֛⁠הּ 1 This means that he “had enjoyed being with her” or that she “had pleased the king very much.” 2:14 abf0 rc://*/ta/man/translate/figs-activepassive וְ⁠נִקְרְאָ֥ה בְ⁠שֵֽׁם 1 You can say this with an active form. For example, you can say, “and the king asked for her by name” or “and called for her by name.” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:15 fiy8 rc://*/ta/man/translate/grammar-connect-logic-contrast וּ⁠בְ⁠הַגִּ֣יעַ תֹּר־אֶסְתֵּ֣ר & לָ⁠ב֣וֹא אֶל־הַ⁠מֶּ֗לֶךְ 1 The story resumes here after the background information that was provided in verses 12-14 about what the women in the harem did when they became concubines of the king. A contrast is being drawn. A young woman could take any clothing and jewelry she wanted from the harem. But Esther only asked for what Hegai recommended. So it would be good to introduce this episode with a word such as “but,” which draws a contrast. (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) +2:15 fiy8 rc://*/ta/man/translate/grammar-connect-logic-contrast וּ⁠בְ⁠הַגִּ֣יעַ תֹּר־אֶסְתֵּ֣ר & לָ⁠ב֣וֹא אֶל־הַ⁠מֶּ֗לֶךְ 1 The story resumes here after the background information that was provided in verses 12–14 about what the women in the harem did when they became concubines of the king. A contrast is being drawn. A young woman could take any clothing and jewelry she wanted from the harem. But Esther only asked for what Hegai recommended. So it would be good to introduce this episode with a word such as “but,” which draws a contrast. (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 2:15 jk51 rc://*/ta/man/translate/figs-distinguish בַּת־אֲבִיחַ֣יִל דֹּ֣ד מָרְדֳּכַ֡י אֲשֶׁר֩ לָקַֽח־ל֨⁠וֹ לְ⁠בַ֜ת 1 This background information reminds the reader who Esther was by describing her relationship to Mordecai. You could make this a separate sentence and move it later in the verse to keep from breaking up the flow of the first sentence about what Esther did. (See: [[rc://*/ta/man/translate/figs-distinguish]]) 2:15 mg8y rc://*/ta/man/translate/translate-names אֲבִיחַ֣יִל 1 This man was Esther’s father and Mordecai’s uncle. (See: [[rc://*/ta/man/translate/translate-names]]) 2:15 qx3u rc://*/ta/man/translate/figs-doublenegatives לֹ֤א בִקְשָׁה֙ דָּבָ֔ר כִּ֠י אִ֣ם אֶת־אֲשֶׁ֥ר יֹאמַ֛ר הֵגַ֥י 1 You can state this in a positive form by saying, “she asked only for.” Alternate translation: “she did not ask for anything else to wear except” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) @@ -303,7 +303,7 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio 2:23 g9nh rc://*/ta/man/translate/figs-activepassive וַ⁠יִּכָּתֵ֗ב 1 You can say this with an active form, and you can say who did the action. You can say, for example, “The king’s scribes recorded an account of this.” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:23 abh5 rc://*/ta/man/translate/figs-idiom בְּ⁠סֵ֛פֶר דִּבְרֵ֥י הַ⁠יָּמִ֖ים 1 This is an idiom that describes a regular record of the events in a king’s reign. You could call this “the royal chronicles.” Alternate translation: “the daily record book” (See: [[rc://*/ta/man/translate/figs-idiom]]) 2:23 abh6 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י הַ⁠מֶּֽלֶךְ 1 Here, **face** refers to the presence of a person. The phrase means that the scribes wrote this account while King Ahasuerus was personally present. You could say that they did this in the king’s presence. Alternate translation: “the king watched a scribe write this down” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -3:intro zb26 0 # Esther 3 General Notes\n\n## Special concepts in this chapter\n\n### Haman plots against the Jews\n\nMordecai was told to prostrate himself before Haman. This would be considered to be worship. But for a Jew, it was wrong to worship someone other than Yahweh. Because of this, he refused to do it. This made Haman angry, so he decided to kill all the Jews in the Persian Empire. Haman was a descendant of Agag, a king of the Amalekite people. The Amalekites became the enemies of the Jews during the exodus (Exodus 17:8-16). Moses told the people that they would need to destroy them (Deuteronomy 25:17-19), and later God commanded Saul to destroy them (1 Samuel 15:2-3). Samuel killed King Agag (1 Samuel 15:33), but the Amalekites were never completely destroyed (1 Samuel 30:17). Both Mordecai and Haman were probably very aware that their people were enemies. +3:intro zb26 0 # Esther 3 General Notes\n\n## Special concepts in this chapter\n\n### Haman plots against the Jews\n\nMordecai was told to prostrate himself before Haman. This would be considered to be worship. But for a Jew, it was wrong to worship someone other than Yahweh. Because of this, he refused to do it. This made Haman angry, so he decided to kill all the Jews in the Persian Empire. Haman was a descendant of Agag, a king of the Amalekite people. The Amalekites became the enemies of the Jews during the exodus (Exodus 17:8–16). Moses told the people that they would need to destroy them (Deuteronomy 25:17–19), and later God commanded Saul to destroy them (1 Samuel 15:2–3). Samuel killed King Agag (1 Samuel 15:33), but the Amalekites were never completely destroyed (1 Samuel 30:17). Both Mordecai and Haman were probably very aware that their people were enemies. 3:1 mm4c rc://*/ta/man/translate/writing-newevent אַחַ֣ר ׀ הַ⁠דְּבָרִ֣ים הָ⁠אֵ֗לֶּה 1 This introduces a new event in the story. Use a connecting phrase that introduces a new event in your language. (See: [[rc://*/ta/man/translate/writing-newevent]]) 3:1 abh7 rc://*/ta/man/translate/grammar-connect-time-sequential אַחַ֣ר ׀ הַ⁠דְּבָרִ֣ים הָ⁠אֵ֗לֶּה 1 This event happened some time after Esther became queen, and you can show this by using a connecting phrase such as “some time later.” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 3:1 ir5v rc://*/ta/man/translate/translate-names הָמָ֧ן 1 This is a man’s name. It occurs many times in the story. Be sure to translate it consistently. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -498,7 +498,7 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio 4:16 abs4 וְ⁠כַ⁠אֲשֶׁ֥ר אָבַ֖דְתִּי אָבָֽדְתִּי 1 Alternate translation: “then if they kill me, they kill me” 4:17 abs5 rc://*/ta/man/translate/figs-explicit וַֽ⁠יַּעֲבֹ֖ר מָרְדֳּכָ֑י 1 The implication is that Mordecai did this after Hathak brought Esther’s reply back to him. If it would be helpful in your language, you could say this explicitly. Alternate translation: “so after Hathak told this to Mordecai, he went” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:17 abs6 כְּ⁠כֹ֛ל אֲשֶׁר־צִוְּתָ֥ה עָלָ֖י⁠ו אֶסְתֵּֽר 1 Alternate translation: “everything that Esther had told him to do” -5:intro k5ff 0 # Esther 5 General Notes\n\n## Structure and formatting\n\nThis chapter begins a section about Haman’s fall (Chapters 5-7).\n\n## Special concepts in this chapter\n\n### Esther’s respect\n\nEsther approached the king with the utmost of respect. By doing this, her character became respected by the king. (See: [[rc://*/ta/man/translate/figs-explicit]]) +5:intro k5ff 0 # Esther 5 General Notes\n\n## Structure and formatting\n\nThis chapter begins a section about Haman’s fall (Chapters 5–7).\n\n## Special concepts in this chapter\n\n### Esther’s respect\n\nEsther approached the king with the utmost of respect. By doing this, her character became respected by the king. (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:1 j53r rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֣י ׀ בַּ⁠יּ֣וֹם הַ⁠שְּׁלִישִׁ֗י 1 This introduces a new event in the story. Alternate translation: “three days later” or “when Esther had been fasting for three days” (See: [[rc://*/ta/man/translate/writing-newevent]]) 5:1 abs7 rc://*/ta/man/translate/figs-abstractnouns וַ⁠תִּלְבַּ֤שׁ אֶסְתֵּר֙ מַלְכ֔וּת 1 If your language does not use an abstract noun for the idea behind the word **royalty**, you can express the same idea with an adjective and a concrete noun. Alternate translation: “Esther put on the robes that showed that she was the queen” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 5:1 abs8 rc://*/ta/man/translate/figs-explicit וַ⁠תִּלְבַּ֤שׁ אֶסְתֵּר֙ מַלְכ֔וּת 1 It is clear from the story that before she went to see the king, Esther got a banquet ready so that she could invite him and Haman to come to it right away. If it is confusing to leave that out, you can explain that here. Alternate translation, add: “Esther prepared a grand banquet and then put on her royal robes” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1038,7 +1038,7 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio 9:29 oc4c וּ⁠מָרְדֳּכַ֥י 1 Since the Hebrew verb wrote is feminine singular, it means that the letter was from Esther. The mention of **Mordecai** here probably means that Mordecai helped her to write the letter. Alternate translation: “with Mordecai” 9:29 acq8 rc://*/ta/man/translate/figs-distinguish הַ⁠יְּהוּדִ֖י 1 This phrase gives information about Mordecai to remind the reader. (See: [[rc://*/ta/man/translate/figs-distinguish]]) 9:29 acq9 וַ֠⁠תִּכְתֹּב & אֶת־כָּל־תֹּ֑קֶף 1 Alternate translation: “using her royal authority” or “using the authority that she had as queen” -9:29 ku7d rc://*/ta/man/translate/translate-numbers לְ⁠קַיֵּ֗ם אֵ֣ת אִגֶּ֧רֶת הַ⁠פּוּרִ֛ים הַ⁠זֹּ֖את הַ⁠שֵּׁנִֽית 1 **This second letter of Purim** could refer to: (1) this letter that Esther is writing, which is the second letter that the Jews will receive about the festival of Purim. Alternate translation: “an additional letter about Purim with her authority” or (2) the second letter that Mordecai wrote (see verses 20-22), creating the festival of Purim. Alternate translation: “to confirm what Mordecai had written about Purim in his second letter” In either case, this letter from Esther is to add her royal authority to what Mordecai had already written. (See: [[rc://*/ta/man/translate/translate-numbers]]) +9:29 ku7d rc://*/ta/man/translate/translate-numbers לְ⁠קַיֵּ֗ם אֵ֣ת אִגֶּ֧רֶת הַ⁠פּוּרִ֛ים הַ⁠זֹּ֖את הַ⁠שֵּׁנִֽית 1 **This second letter of Purim** could refer to: (1) this letter that Esther is writing, which is the second letter that the Jews will receive about the festival of Purim. Alternate translation: “an additional letter about Purim with her authority” or (2) the second letter that Mordecai wrote (see verses 20–22), creating the festival of Purim. Alternate translation: “to confirm what Mordecai had written about Purim in his second letter” In either case, this letter from Esther is to add her royal authority to what Mordecai had already written. (See: [[rc://*/ta/man/translate/translate-numbers]]) 9:30 acr1 rc://*/ta/man/translate/figs-gendernotations וַ⁠יִּשְׁלַ֨ח סְפָרִ֜ים 1 While this says “**he**,” in context it refers to the letter that Esther wrote with Mordecai’s help. Alternate translation: “they sent copies of this second letter” or “Mordecai ordered messengers to take copies of the letter” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 9:30 acr2 rc://*/ta/man/translate/figs-parallelism אֶל־כָּל־הַ⁠יְּהוּדִ֗ים אֶל־שֶׁ֨בַע וְ⁠עֶשְׂרִ֤ים וּ⁠מֵאָה֙ מְדִינָ֔ה מַלְכ֖וּת אֲחַשְׁוֵר֑וֹשׁ 1 These three phrases all mean the same thing. The repetition emphasizes that Esther and Mordecai sent this second letter out comprehensively throughout the empire. Alternate translation: “to all the Jews throughout the entire empire of Ahasuerus” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 9:30 acr3 rc://*/ta/man/translate/figs-metonymy שֶׁ֨בַע וְ⁠עֶשְׂרִ֤ים וּ⁠מֵאָה֙ מְדִינָ֔ה 1 The letter was not sent to the provinces as geographical territories, but to the Jews who lived in them. The Jews are being described by something associated with them, the places where they lived. (See: [[rc://*/ta/man/translate/figs-metonymy]]) diff --git a/tn_EXO.tsv b/tn_EXO.tsv index 29ba3876c3..7ec71e5ced 100644 --- a/tn_EXO.tsv +++ b/tn_EXO.tsv @@ -1,11 +1,11 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introduction\n\n### Outline of Exodus\n\n1. Israel in Egypt; preparing to depart from slavery (1–12)\n * First genealogy (1:1–6)\n * Israel as slaves in Egypt (1:7–22)\n * Moses’ history to the time of the Exodus (2:1–4:26)\n * Israel suffers in Egypt (4:27–6:13)\n * Second genealogy (6:14–27)\n * Moses and Aaron go to Pharaoh (6:28–7:25)\n * The plagues (8:1–11:10)\n2. Instructions for celebrating the Passover (12:1–30)\n3. From Egypt to Mount Sinai (12:31–18:27)\n * The Passover; preparing to leave Egypt; leaving Egypt (12:31–50, 13:1–22)\n * Journey from Egypt to Mount Sinai (14:1–18:27)\n4. Mount Sinai and the Law (19-40)\n * Preparing for the covenant (19:1–25)\n * The Ten Commandments (20:1–17)\n * The covenant described (20:18–23:33)\n * The people agree to the covenant; Moses returns to Mount Sinai (24:1–18)\n * Design of the Dwelling and its furnishings; what was required of those who serve in it; dwelling functions (25:1–31:18)\n * The golden calf; Moses prays for the people (32:1–33:22)\n * The covenant described again (34:1–35)\n * Making of the ark and its furnishings (35:1–38:31) and priestly garments (39:1–43, 40:1–33)\n * The cloud (40:34–38)\n\n### What is the book of Exodus about?\n\nExodus continues the story of the previous book, Genesis. The first half of Exodus is about how Yahweh made Abraham’s descendants into a nation. This nation, which would be called “Israel,” was meant to belong to Yahweh and worship him. The second half of Exodus describes how God gave the Israelites his law through Moses. The law of Moses told the Israelites how to obey and worship Yahweh properly.\n\nThe book of Exodus tells how the Israelites were to build the Dwelling. The Dwelling was a tent where Yahweh would be among his people. The Israelites worshiped and sacrificed animals to Yahweh at the Dwelling. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### How should the title of this book be translated?\n\n“Exodus” means “exit” or “departure.” Translators may translate this title in a way that can communicate its subject clearly, for example, “About the Israelites Leaving Egypt” or “How the Israelites Left the Land of Egypt.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Exodus?\n\nThe writers of both the Old and New Testaments present Moses as being very involved with writing the book of Exodus. Since ancient times, both Jews and Christians have thought that Moses wrote Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.\n\n### Why did Moses write so much about God delivering or rescuing the people of Israel?\n\nMoses wrote much about God rescuing his people from the Egyptians to show that Yahweh is very powerful. Egypt was a very powerful nation in the region at that time, but Yahweh was still able to free the Israelites from the Egyptians. Also, by rescuing the Israelites, Yahweh showed that he had chosen them as his people and that they should worship him.\n\n### How does the book of Exodus show the fulfillment of the promises given to Abraham?\n\nThe book of Exodus shows God beginning to fulfill his promise to Abraham. In Genesis, God promised Abraham that he would have many descendants and that they would become a large nation. When God rescued the Israelites from the Egyptians, he took them to Mount Sinai. There he made a covenant with them, and they became the nation that belonged to Yahweh.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the Jewish Passover?\n\nThe Jewish Passover was a religious festival. Yahweh commanded the Israelites to celebrate it every year. Passover was a time to remember how God rescued Israel from the Egyptians. The first Passover meal was eaten in the evening just before they left Egypt. (See: [[rc://*/tw/dict/bible/kt/passover]])\n\n### What was the law of Moses to the people of Israel?\n\nThe law of Moses instructed the people of Israel about what Yahweh required them to do as his people. In the law, God told the people how they should live so that they would honor him. He also instructed them about their need to offer animal sacrifices. God required these sacrifices so that he could forgive their sins and continue living among them. The law also described the duties of the priests and told how to build the Dwelling.\n\n### What did it mean that Israel was to be a “kingdom of priests and a holy nation” ([19:6](../19/06.md) ULT)?\n\nIsrael was a holy nation because Yahweh separated them from all other nations to belong to him. They were to honor and worship him only. This made them different from all the other nations of the world; the other nations worshiped many false gods.\n\n## Part 3: Important Translation Issues\n\n### Thus says Yahweh\n\nThis phrase is used many times in the Old Testament to introduce Yahweh’s speech. Your team should pick a standard translation. See [4:intro](../04/intro.md) for more.\n\n### Pharaoh’s stubborn heart\n\nBetween chapters 4 and 14, there are 18 cases where Pharaoh’s heart is described as strong (11x), heavy (6x), or hard (1x), and one case where the Egyptians’ hearts are described as strong. These are metaphors for being stubborn, that is, being unwilling to obey Yahweh or even to do what is clearly in his own and Egypt’s best interest. Many cultures have similar metaphors, but not all will use the same body part. Within these cases, six times there is a neutral description that Pharaoh was stubborn, without saying anyone made him so ([7:13](../07/13.md), [7:14](../07/14.md), [7:22](../07/22.md), [8:19](../08/19.md), [9:7](../09/07.md), [9:35](../09/35.md)); three times Pharaoh makes himself stubborn ([8:15](../08/15.md), [8:32](../08/32.md), [9:34](../09/34.md)); and ten times Yahweh makes Pharaoh/the Egyptians stubborn ([4:21](../04/21.md), [7:3](../07/03.md), [9:12](../09/12.md), [10:1](../10/01.md), [10:20](../10/20.md), [10:27](../10/27.md), [11:10](../11/10.md), [14:4](../14/04.md), [14:8](../14/08.md), [14:17](../14/17.md)).\n\n### Why are the details of the construction of the Dwelling in Exodus 25–32 repeated in Exodus 35–40?\n\nIn Exodus 25–32, God describes exactly how the Dwelling was to be built. The details were repeated in Exodus 35–40 in the description of the actual construction. This showed that the people were careful to do exactly as God commanded.\n\n### Are the events in the order that they actually happened?\n\nMost, but not all, of the events in the book of Exodus are told in the order that they actually happened. Translators may need to make it clear when the events are in an unusual order.\n\n### What does it mean that God “lived” among his people?\n\nThe book of Exodus presents God as living in the Dwelling among the nation of Israel. God is everywhere, but he lived among the Israelites in a special way. God dwelled with the Israelites because they belonged to him. He promised to lead them and bless them. In return, the people were to worship him and honor him. -1:intro cj55 0 # Exodus 1 General Notes\n\n## Structure and Formatting\n\nThis chapter is intended to form a smooth transition from the last chapter of the book of Genesis.\n\n- v. 1-7: Jacob’s family grows\n- v. 8-22: Pharaoh oppresses the Israelites and tries to limit the Israelites’ growth\n\n## Special Concepts in this Chapter\n\n### Israel’s growth\n\nIsrael grew in number. This was the beginning of God’s fulfilling his promises to Abraham. It also caused the Pharaoh to worry that there would be more Israelites than Egyptians, with the result that the Egyptians would be unable to defend themselves against so many people. Pharaoh tried to kill all of the male babies so they would not become soldiers who fought against him. (See: [[rc://*/tw/dict/bible/kt/fulfill]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Possible Translation Difficulties in this Chapter\n\n- “All of the descendants of Jacob were 70 in number”\nThis number included both Jacob’s children and grandchildren. It may cause confusion, but it is important to remember Jacob only had 12 sons.\n- Starting from verse 7, the terms **Hebrews** and **sons of Israel** both refer to the Israelite nation or people group.\n- God blesses the Hebrew midwives for lying to the wicked Pharaoh. Translators should not attempt to hide this. They showed that they feared God by disobeying a wicked order in order to preserve the lives of God’s people. They “acted wisely toward him” (or shrewdly, see [1:10](../01/10.md)) by lying to foil Pharaoh.\n- Pharaoh is a specifically Egyptian word for their kings (and queens). +front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introduction\n\n### Outline of Exodus\n\n1. Israel in Egypt; preparing to depart from slavery (1–12)\n * First genealogy (1:1–6)\n * Israel as slaves in Egypt (1:7–22)\n * Moses’ history to the time of the Exodus (2:1–4:26)\n * Israel suffers in Egypt (4:27–6:13)\n * Second genealogy (6:14–27)\n * Moses and Aaron go to Pharaoh (6:28–7:25)\n * The plagues (8:1–11:10)\n2. Instructions for celebrating the Passover (12:1–30)\n3. From Egypt to Mount Sinai (12:31–18:27)\n * The Passover; preparing to leave Egypt; leaving Egypt (12:31–50, 13:1–22)\n * Journey from Egypt to Mount Sinai (14:1–18:27)\n4. Mount Sinai and the Law (19–40)\n * Preparing for the covenant (19:1–25)\n * The Ten Commandments (20:1–17)\n * The covenant described (20:18–23:33)\n * The people agree to the covenant; Moses returns to Mount Sinai (24:1–18)\n * Design of the Dwelling and its furnishings; what was required of those who serve in it; dwelling functions (25:1–31:18)\n * The golden calf; Moses prays for the people (32:1–33:22)\n * The covenant described again (34:1–35)\n * Making of the ark and its furnishings (35:1–38:31) and priestly garments (39:1–43, 40:1–33)\n * The cloud (40:34–38)\n\n### What is the book of Exodus about?\n\nExodus continues the story of the previous book, Genesis. The first half of Exodus is about how Yahweh made Abraham’s descendants into a nation. This nation, which would be called “Israel,” was meant to belong to Yahweh and worship him. The second half of Exodus describes how God gave the Israelites his law through Moses. The law of Moses told the Israelites how to obey and worship Yahweh properly.\n\nThe book of Exodus tells how the Israelites were to build the Dwelling. The Dwelling was a tent where Yahweh would be among his people. The Israelites worshiped and sacrificed animals to Yahweh at the Dwelling. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### How should the title of this book be translated?\n\n“Exodus” means “exit” or “departure.” Translators may translate this title in a way that can communicate its subject clearly, for example, “About the Israelites Leaving Egypt” or “How the Israelites Left the Land of Egypt.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Exodus?\n\nThe writers of both the Old and New Testaments present Moses as being very involved with writing the book of Exodus. Since ancient times, both Jews and Christians have thought that Moses wrote Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.\n\n### Why did Moses write so much about God delivering or rescuing the people of Israel?\n\nMoses wrote much about God rescuing his people from the Egyptians to show that Yahweh is very powerful. Egypt was a very powerful nation in the region at that time, but Yahweh was still able to free the Israelites from the Egyptians. Also, by rescuing the Israelites, Yahweh showed that he had chosen them as his people and that they should worship him.\n\n### How does the book of Exodus show the fulfillment of the promises given to Abraham?\n\nThe book of Exodus shows God beginning to fulfill his promise to Abraham. In Genesis, God promised Abraham that he would have many descendants and that they would become a large nation. When God rescued the Israelites from the Egyptians, he took them to Mount Sinai. There he made a covenant with them, and they became the nation that belonged to Yahweh.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the Jewish Passover?\n\nThe Jewish Passover was a religious festival. Yahweh commanded the Israelites to celebrate it every year. Passover was a time to remember how God rescued Israel from the Egyptians. The first Passover meal was eaten in the evening just before they left Egypt. (See: [[rc://*/tw/dict/bible/kt/passover]])\n\n### What was the law of Moses to the people of Israel?\n\nThe law of Moses instructed the people of Israel about what Yahweh required them to do as his people. In the law, God told the people how they should live so that they would honor him. He also instructed them about their need to offer animal sacrifices. God required these sacrifices so that he could forgive their sins and continue living among them. The law also described the duties of the priests and told how to build the Dwelling.\n\n### What did it mean that Israel was to be a “kingdom of priests and a holy nation” ([19:6](../19/06.md) ULT)?\n\nIsrael was a holy nation because Yahweh separated them from all other nations to belong to him. They were to honor and worship him only. This made them different from all the other nations of the world; the other nations worshiped many false gods.\n\n## Part 3: Important Translation Issues\n\n### Thus says Yahweh\n\nThis phrase is used many times in the Old Testament to introduce Yahweh’s speech. Your team should pick a standard translation. See [4:intro](../04/intro.md) for more.\n\n### Pharaoh’s stubborn heart\n\nBetween chapters 4 and 14, there are 18 cases where Pharaoh’s heart is described as strong (11x), heavy (6x), or hard (1x), and one case where the Egyptians’ hearts are described as strong. These are metaphors for being stubborn, that is, being unwilling to obey Yahweh or even to do what is clearly in his own and Egypt’s best interest. Many cultures have similar metaphors, but not all will use the same body part. Within these cases, six times there is a neutral description that Pharaoh was stubborn, without saying anyone made him so ([7:13](../07/13.md), [7:14](../07/14.md), [7:22](../07/22.md), [8:19](../08/19.md), [9:7](../09/07.md), [9:35](../09/35.md)); three times Pharaoh makes himself stubborn ([8:15](../08/15.md), [8:32](../08/32.md), [9:34](../09/34.md)); and ten times Yahweh makes Pharaoh/the Egyptians stubborn ([4:21](../04/21.md), [7:3](../07/03.md), [9:12](../09/12.md), [10:1](../10/01.md), [10:20](../10/20.md), [10:27](../10/27.md), [11:10](../11/10.md), [14:4](../14/04.md), [14:8](../14/08.md), [14:17](../14/17.md)).\n\n### Why are the details of the construction of the Dwelling in Exodus 25–32 repeated in Exodus 35–40?\n\nIn Exodus 25–32, God describes exactly how the Dwelling was to be built. The details were repeated in Exodus 35–40 in the description of the actual construction. This showed that the people were careful to do exactly as God commanded.\n\n### Are the events in the order that they actually happened?\n\nMost, but not all, of the events in the book of Exodus are told in the order that they actually happened. Translators may need to make it clear when the events are in an unusual order.\n\n### What does it mean that God “lived” among his people?\n\nThe book of Exodus presents God as living in the Dwelling among the nation of Israel. God is everywhere, but he lived among the Israelites in a special way. God dwelled with the Israelites because they belonged to him. He promised to lead them and bless them. In return, the people were to worship him and honor him. +1:intro cj55 0 # Exodus 1 General Notes\n\n## Structure and Formatting\n\nThis chapter is intended to form a smooth transition from the last chapter of the book of Genesis.\n\n- v. 1–7: Jacob’s family grows\n- v. 8–22: Pharaoh oppresses the Israelites and tries to limit the Israelites’ growth\n\n## Special Concepts in this Chapter\n\n### Israel’s growth\n\nIsrael grew in number. This was the beginning of God’s fulfilling his promises to Abraham. It also caused the Pharaoh to worry that there would be more Israelites than Egyptians, with the result that the Egyptians would be unable to defend themselves against so many people. Pharaoh tried to kill all of the male babies so they would not become soldiers who fought against him. (See: [[rc://*/tw/dict/bible/kt/fulfill]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Possible Translation Difficulties in this Chapter\n\n- “All of the descendants of Jacob were 70 in number”\nThis number included both Jacob’s children and grandchildren. It may cause confusion, but it is important to remember Jacob only had 12 sons.\n- Starting from verse 7, the terms **Hebrews** and **sons of Israel** both refer to the Israelite nation or people group.\n- God blesses the Hebrew midwives for lying to the wicked Pharaoh. Translators should not attempt to hide this. They showed that they feared God by disobeying a wicked order in order to preserve the lives of God’s people. They “acted wisely toward him” (or shrewdly, see [1:10](../01/10.md)) by lying to foil Pharaoh.\n- Pharaoh is a specifically Egyptian word for their kings (and queens). 1:1 h51f rc://*/ta/man/translate/writing-background 0 Verses 1–7 are background information for the story. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 1:1 fxbx rc://*/ta/man/translate/figs-go הַ⁠בָּאִ֖ים & בָּֽאוּ 1 The words translated as **came in** could also be translated as “went in.” Use whichever form is most natural in your language. (See: [[rc://*/ta/man/translate/figs-go]]) 1:1 e65z rc://*/ta/man/translate/translate-names יִשְׂרָאֵ֔ל & יַעֲקֹ֔ב 1 **Jacob** and **Israel** are two names for the same man. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 g89k rc://*/ta/man/translate/figs-metonymy וּ⁠בֵית֖⁠וֹ 1 Here, **house** refers to all of the people who live together, usually a large family with servants. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “and his household” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -1:5 uk67 rc://*/ta/man/translate/figs-metonymy וַֽ⁠יְהִ֗י כָּל־נֶ֛פֶשׁ יֹצְאֵ֥י יֶֽרֶךְ־יַעֲקֹ֖ב שִׁבְעִ֣ים נָ֑פֶשׁ 1 Here, **lives** refers to people (specifically, men); **going out of the loins of Jacob** is a reference to these people as being in his seed or semen and produced through his sexual acts–therefore meaning they are his descendants. See also Hebrews 7:9-10. Alternate translation: “And all the male descendants of Jacob numbered 70.” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +1:5 uk67 rc://*/ta/man/translate/figs-metonymy וַֽ⁠יְהִ֗י כָּל־נֶ֛פֶשׁ יֹצְאֵ֥י יֶֽרֶךְ־יַעֲקֹ֖ב שִׁבְעִ֣ים נָ֑פֶשׁ 1 Here, **lives** refers to people (specifically, men); **going out of the loins of Jacob** is a reference to these people as being in his seed or semen and produced through his sexual acts–therefore meaning they are his descendants. See also Hebrews 7:9–10. Alternate translation: “And all the male descendants of Jacob numbered 70.” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:6 sh42 rc://*/ta/man/translate/grammar-connect-time-sequential וַ⁠יָּ֤מָת 1 They did not die immediately. Jacob and his sons spent the rest of their lives in Egypt and died there. If necessary, use a transition word that conveys that some time passed. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 1:6 g5qg rc://*/ta/man/translate/translate-kinship וְ⁠כָל־אֶחָ֔י⁠ו 1 **All his brothers** includes ten older brothers and one younger brother. If your language has different words for those, you can say, “his ten older brothers and his younger brother” (See: [[rc://*/ta/man/translate/translate-kinship]]) 1:7 c368 rc://*/ta/man/translate/figs-metonymy וּ⁠בְנֵ֣י יִשְׂרָאֵ֗ל 1 This is the first of many times in this book that **sons of Israel** refers to the Israelite nation or people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “And the people of Israel” or “And the Israelites” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -27,7 +27,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 1:9 njuf rc://*/ta/man/translate/figs-quotemarks הִנֵּ֗ה 1 Beginning from **behold** and extending to the end of [1:10](../01/10.md) is a direct quotation of what the king said. It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 1:10 hiq4 rc://*/ta/man/translate/figs-exclusive נִֽתְחַכְּמָ֖ה & שֹׂ֣נְאֵ֔י⁠נוּ & בָּ֖⁠נוּ 1 The word **us** is inclusive and refers to the king and his people, the Egyptians. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 1:10 wkvf rc://*/ta/man/translate/grammar-collectivenouns ל֑⁠וֹ & יִרְבֶּ֗ה & וְ⁠נוֹסַ֤ף & הוּא֙ & וְ⁠נִלְחַם & וְ⁠עָלָ֥ה 1 Here, **him, he**, and **himself** refer to the Israelite people. The pronouns agree grammatically with the singular “people” in the original. This occurs in many places in Exodus. If this is confusing in your language, you can use the plural, as in the UST. (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) -1:10 il4u rc://*/ta/man/translate/grammar-connect-condition-hypothetical פֶּן־יִרְבֶּ֗ה וְ⁠הָיָ֞ה כִּֽי־תִקְרֶ֤אנָה מִלְחָמָה֙ 1 The king suggests a combination of two hypothetical events: 1. There are even more Israelites, 2. There is a battle. These are followed by a series of undesirable consequences: 3. The Israelites join an enemy, 4. The Israelites attack the Egyptians, 5. The Israelites leave Egypt. While the series of consequences is also technically hypothetical, the king’s language indicates that if 1-2 happen, then 3-5 are certain. Use language that makes it clear that the first two events are hypothetical and that the next three are consequences that could be expected if the first two events happen. (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) +1:10 il4u rc://*/ta/man/translate/grammar-connect-condition-hypothetical פֶּן־יִרְבֶּ֗ה וְ⁠הָיָ֞ה כִּֽי־תִקְרֶ֤אנָה מִלְחָמָה֙ 1 The king suggests a combination of two hypothetical events: 1. There are even more Israelites, 2. There is a battle. These are followed by a series of undesirable consequences: 3. The Israelites join an enemy, 4. The Israelites attack the Egyptians, 5. The Israelites leave Egypt. While the series of consequences is also technically hypothetical, the king’s language indicates that if 1–2 happen, then 3–5 are certain. Use language that makes it clear that the first two events are hypothetical and that the next three are consequences that could be expected if the first two events happen. (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) 1:10 jc1h וְ⁠עָלָ֥ה מִן־הָ⁠אָֽרֶץ 1 Alternate translation: “and he leaves Egypt” 1:11 y2mi שָׂרֵ֣י 1 **Overseers** were Egyptians whose job it was to force the Israelites to do hard work. 1:11 o926 מִסִּ֔ים 1 Here the plural means groups. Alternative translation: “work crews” @@ -65,14 +65,14 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 1:20 eh25 לַֽ⁠מְיַלְּדֹ֑ת 1 These were women who helped a woman give birth to a baby. See how you translated this in [Exodus 1:15](../01/15.md). 1:20 fj18 rc://*/ta/man/translate/writing-background וַ⁠יִּ֧רֶב הָ⁠עָ֛ם וַ⁠יַּֽעַצְמ֖וּ מְאֹֽד 1 This sentence gives background information about the events at the time. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 1:20 h133 rc://*/ta/man/translate/figs-doublet וַ⁠יִּ֧רֶב & וַ⁠יַּֽעַצְמ֖וּ מְאֹֽד 1 These words mean similar things and are used together to emphasize their numeric growth. If your language doesn’t have as many words that mean the same thing, you can use fewer words and express the emphasis in another way. (See: [[rc://*/ta/man/translate/figs-doublet]]) -1:20 eo1p rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יֵּ֥יטֶב אֱלֹהִ֖ים לַֽ⁠מְיַלְּדֹ֑ת 1 This phrase is more logically connected to the statements in verse 21. It describes the result of the midwives fearing God with a general statement. If it would be more natural in your language, you could rearrange verses 20-21 so that the reason (verses 21) comes before both the general and specific results. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -1:21 de53 rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי־יָֽרְא֥וּ הַֽ⁠מְיַלְּדֹ֖ת אֶת־הָ⁠אֱלֹהִ֑ים 1 This is the reason for what God did. If it would be more natural in your language, you could rearrange verses 20-21 so that the reason (verses 21) comes before both the general and specific results. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -1:21 pbve rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יַּ֥עַשׂ לָ⁠הֶ֖ם בָּתִּֽים 1 This describes the result of the midwives fearing God with a specific statement. If it would be more natural in your language, you could rearrange verses 20-21 so that the reason (verses 21) comes before both the general and specific results. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +1:20 eo1p rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יֵּ֥יטֶב אֱלֹהִ֖ים לַֽ⁠מְיַלְּדֹ֑ת 1 This phrase is more logically connected to the statements in verse 21. It describes the result of the midwives fearing God with a general statement. If it would be more natural in your language, you could rearrange verses 20–21 so that the reason (verses 21) comes before both the general and specific results. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +1:21 de53 rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי־יָֽרְא֥וּ הַֽ⁠מְיַלְּדֹ֖ת אֶת־הָ⁠אֱלֹהִ֑ים 1 This is the reason for what God did. If it would be more natural in your language, you could rearrange verses 20–21 so that the reason (verses 21) comes before both the general and specific results. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +1:21 pbve rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יַּ֥עַשׂ לָ⁠הֶ֖ם בָּתִּֽים 1 This describes the result of the midwives fearing God with a specific statement. If it would be more natural in your language, you could rearrange verses 20–21 so that the reason (verses 21) comes before both the general and specific results. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 1:21 jx9c בָּתִּֽים 1 Alternate translation: “households” 1:22 ld1j rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠בֵּ֣ן הַ⁠יִּלּ֗וֹד הַ⁠יְאֹ֨רָ⁠ה֙ תַּשְׁלִיכֻ֔⁠הוּ 1 This order was given in order to drown the male Hebrew children. The full meaning of this may be made explicit. Alternate translation: “You must dispose of each new baby boy in the river so he will drown” or “Drown each baby boy in the river when he is born” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:22 a6b2 rc://*/ta/man/translate/figs-quotations וַ⁠יְצַ֣ו פַּרְעֹ֔ה לְ⁠כָל־עַמּ֖⁠וֹ לֵ⁠אמֹ֑ר כָּל־הַ⁠בֵּ֣ן הַ⁠יִּלּ֗וֹד הַ⁠יְאֹ֨רָ⁠ה֙ תַּשְׁלִיכֻ֔⁠הוּ וְ⁠כָל־הַ⁠בַּ֖ת תְּחַיּֽוּ⁠ן 1 From **You shall** to the end of the verse is a direct quote of Pharaoh’s speech. It may be helpful to your readers to indicate this with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. However, it could be translated as an indirect quotation. Alternate translation: “And Pharaoh commanded all of his people to throw every baby boy into the river, but to let every girl live.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 1:22 stag rc://*/ta/man/translate/figs-youdual תַּשְׁלִיכֻ֔⁠הוּ & תְּחַיּֽוּ⁠ן 1 The uses of the word **you** here refer to all the Egyptians. If your language uses different forms of “you” depending on the number of people addressed, use a plural form here. (See: [[rc://*/ta/man/translate/figs-youdual]]) -2:intro rwf3 0 # Exodus 2 General Notes\n\n## Structure and Formatting\n\n- v. 1-10: Moses’ birth and early life\n- v. 11-15: Moses’ attempted intervention and flight\n- v. 16-22: Moses settles in Midian\n- v. 23-25: God sees the Israelites’ plight\n\n## Special Concepts in this Chapter\n\n### Covenant\n\nAt the end of the chapter, God begins to relate to the Israelites based on his covenant with Abraham, Isaac, and Jacob.\n\n## Possible Translation Difficulties in this Chapter\n\n### Identification of participants\n\n* Moses is the only participant named in most of this chapter. This is because many of the participants play very minor roles and because this part of the story is focusing on Moses’ life.\n\n### Moses’ heritage\n\nIn the first part of this chapter, Pharaoh’s daughter recognizes Moses as being a Hebrew, but in the last part of this chapter, the Midianites believe him to be an Egyptian.\n\n### Ironic situations\n\n* While Pharaoh tried to diminish the power of the Israelites by killing all of their baby boys, God used Pharaoh’s own daughter to save Moses.\n* Moses believes he is meant to be the rescuer of his people, but they reject him. Ultimately, Moses was correct, but the people rejected him at this point (see Acts 7). +2:intro rwf3 0 # Exodus 2 General Notes\n\n## Structure and Formatting\n\n- v. 1–10: Moses’ birth and early life\n- v. 11–15: Moses’ attempted intervention and flight\n- v. 16–22: Moses settles in Midian\n- v. 23–25: God sees the Israelites’ plight\n\n## Special Concepts in this Chapter\n\n### Covenant\n\nAt the end of the chapter, God begins to relate to the Israelites based on his covenant with Abraham, Isaac, and Jacob.\n\n## Possible Translation Difficulties in this Chapter\n\n### Identification of participants\n\n* Moses is the only participant named in most of this chapter. This is because many of the participants play very minor roles and because this part of the story is focusing on Moses’ life.\n\n### Moses’ heritage\n\nIn the first part of this chapter, Pharaoh’s daughter recognizes Moses as being a Hebrew, but in the last part of this chapter, the Midianites believe him to be an Egyptian.\n\n### Ironic situations\n\n* While Pharaoh tried to diminish the power of the Israelites by killing all of their baby boys, God used Pharaoh’s own daughter to save Moses.\n* Moses believes he is meant to be the rescuer of his people, but they reject him. Ultimately, Moses was correct, but the people rejected him at this point (see Acts 7). 2:1 wvj9 rc://*/ta/man/translate/writing-newevent וַ⁠יֵּ֥לֶךְ 1 A new scene begins here. Use the natural form in your language for introducing a new event. (See: [[rc://*/ta/man/translate/writing-newevent]]) 2:1 riy7 rc://*/ta/man/translate/writing-participants אִ֖ישׁ & בַּת 1 These are new participants. They remain unnamed until [Exodus 6:20](../06/20.md) where they are identified as Amram and Jochebed. For now it is best to leave them unnamed in your language, if possible. (See: [[rc://*/ta/man/translate/writing-participants]]) 2:1 mp7m rc://*/ta/man/translate/figs-idiom וַ⁠יִּקַּ֖ח אֶת־בַּת־לֵוִֽי 1 Here, **took a daughter** is an idiom for marrying. If it would be helpful in your language, you could use an equivalent expression from your language. (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -156,7 +156,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 2:22 f76m rc://*/ta/man/translate/translate-names גֵּרְשֹׁ֑ם 1 His name, **Gershom**, sounds somewhat like the Hebrew for “a stranger here.” You may consider using a footnote to explain that. (See: [[rc://*/ta/man/translate/translate-names]]) 2:22 q7d8 גֵּ֣ר הָיִ֔יתִי בְּ⁠אֶ֖רֶץ נָכְרִיָּֽה 1 Alternate translation: “stranger in a foreign land” 2:23 fjkt rc://*/ta/man/translate/writing-newevent וַ⁠יְהִי֩ בַ⁠יָּמִ֨ים הָֽ⁠רַבִּ֜ים הָ⁠הֵ֗ם וַ⁠יָּ֨מָת֙ מֶ֣לֶךְ מִצְרַ֔יִם 1 This introduces a new section and series of events. A large amount of time went by. According to Stephen’s sermon in Acts 7:30, Moses was in Midian 40 years. Alternative translation: “This is what happened during the many days Moses was in Midian. The king of Egypt died.” (See: [[rc://*/ta/man/translate/writing-newevent]]) -2:23 ym88 rc://*/ta/man/translate/writing-background 0 Verses 23-25 give a summary of what happened in Egypt and with the Israelites and God while Moses was in exile. These verses give background information to set the scene. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) +2:23 ym88 rc://*/ta/man/translate/writing-background 0 Verses 23–25 give a summary of what happened in Egypt and with the Israelites and God while Moses was in exile. These verses give background information to set the scene. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 2:23 csg2 וַ⁠יֵּאָנְח֧וּ 1 They **groaned** because of their sorrow and misery. Alternate translation: “sighed deeply” 2:23 x84a rc://*/ta/man/translate/figs-personification וַ⁠תַּ֧עַל שַׁוְעָתָ֛⁠ם אֶל־הָ⁠אֱלֹהִ֖ים 1 The **plea** of the Israelites are spoken of as if they were a person and were able to travel up to where God is. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “and God heard their pleading” (See: [[rc://*/ta/man/translate/figs-personification]]) 2:24 sja4 rc://*/ta/man/translate/figs-idiom וַ⁠יִּזְכֹּ֤ר אֱלֹהִים֙ 1 This a common biblical way of saying that God thought about what He had promised. If it would be helpful in your language, you could use an equivalent expression from your language. Alternate translation: “and God recalled” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -223,7 +223,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 3:15 l962 rc://*/ta/man/translate/figs-quotesinquotes יְהוָ֞ה אֱלֹהֵ֣י אֲבֹתֵי⁠כֶ֗ם אֱלֹהֵ֨י אַבְרָהָ֜ם אֱלֹהֵ֥י יִצְחָ֛ק וֵ⁠אלֹהֵ֥י יַעֲקֹ֖ב שְׁלָחַ֣⁠נִי אֲלֵי⁠כֶ֑ם זֶה־שְּׁמִ֣⁠י לְ⁠עֹלָ֔ם וְ⁠זֶ֥ה זִכְרִ֖⁠י לְ⁠דֹ֥ר דֹּֽר 1 This is a second-level quotation. It may be helpful to your readers to indicate this with an opening second-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. It may be possible to translate it as an indirect quotation, but you will need to be careful to correctly change the pronoun persons. Alternative translation: “You must tell the Israelites that Yahweh, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, sent you to them. This is his name forever, and this is his memorial from generation to generation.” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 3:15 d91k rc://*/ta/man/translate/figs-metonymy אֱלֹהֵ֣י אֲבֹתֵי⁠כֶ֗ם 1 Here, **fathers** means “ancestors.” Alternate translation: “the God of your ancestors” or “the God whom your ancestors worshiped” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:15 ixcb rc://*/ta/man/translate/figs-merism לְ⁠דֹ֥ר דֹּֽר 1 The repetition of **generation** is indicating “to each and every generation” which means “for all people at all times.” If it would be helpful in your language, you could use an equivalent expression or plain language. (See: [[rc://*/ta/man/translate/figs-merism]]) -3:16-17 ec3v rc://*/ta/man/translate/figs-quotemarks יְהוָ֞ה 1 This begins a second-level quotation that continues until the end of [3:17](../03/17.md). It contains a third-level quotation that begins at “I have certainly” and also continues to the end of verse 17. It may be helpful to your readers to indicate this with an opening second-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. The closing marks for both the second and third-level quotations should not occur until the end of verse 17. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +3:16–17 ec3v rc://*/ta/man/translate/figs-quotemarks יְהוָ֞ה 1 This begins a second-level quotation that continues until the end of [3:17](../03/17.md). It contains a third-level quotation that begins at “I have certainly” and also continues to the end of verse 17. It may be helpful to your readers to indicate this with an opening second-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. The closing marks for both the second and third-level quotations should not occur until the end of verse 17. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 3:16 usas rc://*/ta/man/translate/figs-metonymy אֱלֹהֵ֤י אֲבֹֽתֵי⁠כֶם֙ 1 Here, **fathers** means “ancestors.” Alternate translation: “the God of your ancestors” or “the God whom your ancestors worshiped” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:16 xqy9 אַבְרָהָ֛ם יִצְחָ֥ק וְ⁠יַעֲקֹ֖ב 1 Abraham, Isaac, and Jacob were three of the Israelites’ ancestors. They all worshiped the same God. 3:16 dvsz rc://*/ta/man/translate/figs-quotemarks פָּקֹ֤ד פָּקַ֨דְתִּי֙ 1 This begins a third-level quotation that continues until the end of [3:17](../03/17.md). It may be helpful to your readers to indicate this with an opening third-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation that is within a quotation. The closing marks for both the second-level and third-level quotations should not occur until the end of verse 17. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) @@ -269,7 +269,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 3:22 w2av וּ⁠מִ⁠גָּרַ֣ת בֵּיתָ֔⁠הּ 1 The word, **sojourning** means living somewhere other than one’s native land, usually temporarily. It is unclear both who the sojourning (visiting) women are and in whose house they are sojourning, leaving several possibilities. Most translations which make a decision about who they are identify both the temporary resident and her host home as Egyptian. This makes sense as the Israelites will be plundering the Egyptians. If it is possible to leave this ambiguous in your translation, that would be best. 3:22 fmfu rc://*/ta/man/translate/figs-youdual וְ⁠שַׂמְתֶּ֗ם עַל־בְּנֵי⁠כֶם֙ וְ⁠עַל־בְּנֹ֣תֵי⁠כֶ֔ם וְ⁠נִצַּלְתֶּ֖ם 1 Each of these is a plural **you.** If your language uses different forms of “you” depending on the number of people addressed, use a plural form here. (See: [[rc://*/ta/man/translate/figs-youdual]]) 3:22 h38j rc://*/ta/man/translate/figs-quotemarks מִצְרָֽיִם 1 After this phrase, the direct quote of Yahweh’s word which started in [3:15](../03/15.md) ends. It may be helpful to your readers to indicate this with a closing first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) -4:intro kap5 0 # Exodus 4 General Notes\n\n## Structure and Formatting\n\n- v. 1-17: Moses hesitates to obey so Yahweh gives Moses signs to prove his commission\n- v. 18-28: Moses goes back to Egypt\n- v. 29-31: Moses and Aaron meet with the Israelite leaders and tell them what Yahweh said\n\n## Potential Translation Issues\n\n### Quotations\n\n * There is a difficult transition between [4:4](../04/04.md) and [4:5](../04/05.md) because the quotation stops in the middle to inject a bit of narrative. When it resumes in [4:5](../04/05.md), the sentence seems incomplete (even if merged directly with the quotation fragment in [4:4](../04/04.md)). (See: [[rc://*/ta/man/translate/figs-ellipsis]])* Yahweh’s instructions to Moses are complex, and there are up to four levels of quotations in this chapter. Translators will need to decide if some of these need to become indirect quotations (if that is possible in their language) and take great care to use the proper quotation markings in the proper locations.\n\n### Order of events\n\n* The order of events is not always clear. In [4:14](../04/14.md) Yahweh tells Moses that Aaron is coming to meet him, but Yahweh telling Aaron to go meet Moses in the wilderness is not recorded until [4:27](../04/27.md).\n* The timing of the events in [4:18](../18/.md)\\-[4:27](../04/27.md), especially verses 18-19 and 27 in relation to the rest of the events of the chapter, is unclear.\n\n### Thus says Yahweh\n\nThe first of over 400 occurrences throughout the Old Testament of a standard phrase used to introduce direct, authoritative instruction from Yahweh occurs in [4:22](../04/22.md). It occurs ten times in the book of Exodus; nine of these are between chapters 4–11. It would be good for your team to have a standard way to translate this that makes it clear that the words that come next are directly from God. If your language has a standard way of introducing a new message from your leader that alerts the hearers that these are the words of the leader, that would be a good phrase to consider.\n\n### Yahweh’s attempt to kill someone\n\nThe encounter recorded from [4:24](../04/24.md) to [4:26](../04/26.md) is one of the strangest and most difficult passages in the entire book. Difficulties include:\n\n* To whom do the pronouns refer? Masculine pronouns are used throughout the section, but there are two possible antecedents, Moses (who is not named in the narrative) and Zipporah’s son (who was presumably also Moses’ son, but this is how he is referred to in this text. For why, see below on why Yahweh did this). Most commentators believe the pronouns refer to Moses.\n* Circumcision is described in fairly graphic detail. Different cultures will need to approach this differently. Some may have terms for circumcision, while others may be comfortable translating mostly literally, and others will need to use euphemisms or other strategies to translate. (See: [[rc://*/tw/dict/bible/kt/circumcise]])\n* The meaning of the phrase **a bridegroom of blood** (ULT) is unknown.\n* Why did Yahweh attack Moses? Many commentators conclude that Moses had neglected to circumcise one of his sons because it displeased Zipporah, and Yahweh was holding Moses responsible before he returned to lead the Israelites (who should have been circumcised). When Zipporah repented by circumcising the son herself and touching the foreskin to Moses’ feet, Yahweh relents. These conclusions should help inform translation but should not be made explicit in the text.\n\n## Study Concepts in this Chapter\n\n### Children of God\n\nThis chapter introduces the concept that Israel, the people group, is the chosen people of God and God’s firstborn son. (See: [[rc://*/tw/dict/bible/kt/elect]] and [[rc://*/tw/dict/bible/kt/peopleofgod]] and [[rc://*/tw/dict/bible/other/firstborn]])\n\n### Yahweh hardened Pharaoh’s heart\n\nScholars are divided over how to understand this statement. There is debate over how Pharaoh has an active or passive role in the hardening of his own heart. Translators should simply follow the text. In Exodus 4-14 there are ten statements that Yahweh hardens Pharaoh’s heart, and ten statements that Pharaoh hardens his own heart. (See: [[rc://*/ta/man/translate/figs-activepassive]]) +4:intro kap5 0 # Exodus 4 General Notes\n\n## Structure and Formatting\n\n- v. 1–17: Moses hesitates to obey so Yahweh gives Moses signs to prove his commission\n- v. 18–28: Moses goes back to Egypt\n- v. 29–31: Moses and Aaron meet with the Israelite leaders and tell them what Yahweh said\n\n## Potential Translation Issues\n\n### Quotations\n\n * There is a difficult transition between [4:4](../04/04.md) and [4:5](../04/05.md) because the quotation stops in the middle to inject a bit of narrative. When it resumes in [4:5](../04/05.md), the sentence seems incomplete (even if merged directly with the quotation fragment in [4:4](../04/04.md)). (See: [[rc://*/ta/man/translate/figs-ellipsis]])* Yahweh’s instructions to Moses are complex, and there are up to four levels of quotations in this chapter. Translators will need to decide if some of these need to become indirect quotations (if that is possible in their language) and take great care to use the proper quotation markings in the proper locations.\n\n### Order of events\n\n* The order of events is not always clear. In [4:14](../04/14.md) Yahweh tells Moses that Aaron is coming to meet him, but Yahweh telling Aaron to go meet Moses in the wilderness is not recorded until [4:27](../04/27.md).\n* The timing of the events in [4:18](../18/.md)\\-[4:27](../04/27.md), especially verses 18–19 and 27 in relation to the rest of the events of the chapter, is unclear.\n\n### Thus says Yahweh\n\nThe first of over 400 occurrences throughout the Old Testament of a standard phrase used to introduce direct, authoritative instruction from Yahweh occurs in [4:22](../04/22.md). It occurs ten times in the book of Exodus; nine of these are between chapters 4–11. It would be good for your team to have a standard way to translate this that makes it clear that the words that come next are directly from God. If your language has a standard way of introducing a new message from your leader that alerts the hearers that these are the words of the leader, that would be a good phrase to consider.\n\n### Yahweh’s attempt to kill someone\n\nThe encounter recorded from [4:24](../04/24.md) to [4:26](../04/26.md) is one of the strangest and most difficult passages in the entire book. Difficulties include:\n\n* To whom do the pronouns refer? Masculine pronouns are used throughout the section, but there are two possible antecedents, Moses (who is not named in the narrative) and Zipporah’s son (who was presumably also Moses’ son, but this is how he is referred to in this text. For why, see below on why Yahweh did this). Most commentators believe the pronouns refer to Moses.\n* Circumcision is described in fairly graphic detail. Different cultures will need to approach this differently. Some may have terms for circumcision, while others may be comfortable translating mostly literally, and others will need to use euphemisms or other strategies to translate. (See: [[rc://*/tw/dict/bible/kt/circumcise]])\n* The meaning of the phrase **a bridegroom of blood** (ULT) is unknown.\n* Why did Yahweh attack Moses? Many commentators conclude that Moses had neglected to circumcise one of his sons because it displeased Zipporah, and Yahweh was holding Moses responsible before he returned to lead the Israelites (who should have been circumcised). When Zipporah repented by circumcising the son herself and touching the foreskin to Moses’ feet, Yahweh relents. These conclusions should help inform translation but should not be made explicit in the text.\n\n## Study Concepts in this Chapter\n\n### Children of God\n\nThis chapter introduces the concept that Israel, the people group, is the chosen people of God and God’s firstborn son. (See: [[rc://*/tw/dict/bible/kt/elect]] and [[rc://*/tw/dict/bible/kt/peopleofgod]] and [[rc://*/tw/dict/bible/other/firstborn]])\n\n### Yahweh hardened Pharaoh’s heart\n\nScholars are divided over how to understand this statement. There is debate over how Pharaoh has an active or passive role in the hardening of his own heart. Translators should simply follow the text. In Exodus 4–14 there are ten statements that Yahweh hardens Pharaoh’s heart, and ten statements that Pharaoh hardens his own heart. (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:1 j4yg וַ⁠יַּ֤עַן מֹשֶׁה֙ וַ⁠יֹּ֔אמֶר 1 Here, **answered and said** is a Hebrew expression which does not convey any extra information. Unless your language naturally uses a similar structure, it is better to translate one verb and omit the other. Alternate translation: “Moses answered” 4:1 b3xv rc://*/ta/man/translate/figs-quotemarks וְ⁠הֵן֙ לֹֽא־יַאֲמִ֣ינוּ לִ֔⁠י וְ⁠לֹ֥א יִשְׁמְע֖וּ בְּ⁠קֹלִ֑⁠י כִּ֣י יֹֽאמְר֔וּ לֹֽא־נִרְאָ֥ה אֵלֶ֖י⁠ךָ יְהוָֽה 1 This is a direct quotation. It may be helpful to your readers to indicate this by marking it with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation.There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 4:1 pq8x rc://*/ta/man/translate/figs-metonymy בְּ⁠קֹלִ֑⁠י 1 See [3:18](../03/18.md). Alternate translation: “to what I say” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -321,7 +321,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 4:15 v57x rc://*/ta/man/translate/figs-youdual אֶתְ⁠כֶ֔ם & תַּעֲשֽׂוּ⁠ן 1 These refer to Moses and Aaron. If your language uses different forms of “you” depending on the number of people addressed, use a dual form if you have one or, if not, use a plural. (See: [[rc://*/ta/man/translate/figs-youdual]]) 4:16 mnsp rc://*/ta/man/translate/figs-simile לְ⁠פֶ֔ה 1 This phrase compares Aaron to a mouth because he will be the one to actually vocalize to the Israelites and Pharaoh what Moses tells him to say. If it would be helpful in your language, you could use an equivalent comparison or express this meaning plainly. Alternate translation: “the one to say what you tell him to say” (See: [[rc://*/ta/man/translate/figs-simile]]) 4:16 gn5v rc://*/ta/man/translate/figs-simile תִּֽהְיֶה־לּ֥⁠וֹ לֵֽ⁠אלֹהִֽים 1 The word **like** here means Moses would represent the same authority to Aaron as God did to Moses. If it would be helpful in your language, you could use an equivalent comparison or express this meaning plainly. Alternate translation: “you will speak to Aaron with the same authority with which I speak to you” (See: [[rc://*/ta/man/translate/figs-simile]]) -4:17 hm47 rc://*/ta/man/translate/figs-explicit הַ⁠מַּטֶּ֥ה הַ⁠זֶּ֖ה 1 Yahweh assumes that Moses will know that by **this staff**, he means the one that Moses said he had in his hand in [4:2](../04/02.md) and with which God told him to do a miracle in [4:3-4](../04/03.md). If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:17 hm47 rc://*/ta/man/translate/figs-explicit הַ⁠מַּטֶּ֥ה הַ⁠זֶּ֖ה 1 Yahweh assumes that Moses will know that by **this staff**, he means the one that Moses said he had in his hand in [4:2](../04/02.md) and with which God told him to do a miracle in [4:3–4](../04/03.md). If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:18 j2ix rc://*/ta/man/translate/writing-participants יֶ֣תֶר 1 Jethro is reintroduced as a participant in the narrative here. Use the natural form in your language for reintroducing a character.(See: [[rc://*/ta/man/translate/writing-participants]]) 4:18 cbop rc://*/ta/man/translate/figs-go וַ⁠יֵּ֨לֶךְ 1 Because the setting has shifted back to Jethro’s home, some languages may need to use “come” here. (See: [[rc://*/ta/man/translate/figs-go]]) 4:18 b6mf rc://*/ta/man/translate/translate-kinship חֹֽתְנ֗⁠וֹ 1 This refers to the father of Moses’ wife. If your language uses a different term for the husband’s or wife’s father use the one for wife’s father. (See: [[rc://*/ta/man/translate/translate-kinship]]) @@ -334,7 +334,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 4:19 clfj הַֽ⁠מְבַקְשִׁ֖ים אֶת־נַפְשֶֽׁ⁠ךָ 1 This means they were seeking to end his life, that is, to kill him. 4:20 fua6 rc://*/ta/man/translate/figs-extrainfo בָּנָ֗י⁠ו 1 Moses’ second son is not introduced until [18:4](../18/.04.md) but had already been born before they left Midian. It is not necessary to make this explicit here, if it would confuse your readers you could add a footnote. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 4:20 zi5m rc://*/ta/man/translate/figs-123person וַ⁠יָּ֖שָׁב אַ֣רְצָ⁠ה מִצְרָ֑יִם 1 It is clear from [4:24](../04/24.md) and [25](../04/25.md) that Moses’ family went with him. If this is confusing in your language, you may need to change from **he** to “they” **returned**. (See: [[rc://*/ta/man/translate/figs-123person]]) -4:20 a1s5 rc://*/ta/man/translate/grammar-connect-time-sequential וַ⁠יָּ֖שָׁב אַ֣רְצָ⁠ה מִצְרָ֑יִם 1 After the incident on the road in verses [24-26](../04/24.md). Moses’ family is not mentioned again until [18:2](../18/02.md), which says that Moses sent them back, so it may be better to make a translation similar to the UST, which only commits to the family starting on the way to Egypt. This option has the further benefit of allowing for the several events that happen before Moses gets to Egypt. The ULT’s **toward** is another way of giving space in the translation for the next several events. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) +4:20 a1s5 rc://*/ta/man/translate/grammar-connect-time-sequential וַ⁠יָּ֖שָׁב אַ֣רְצָ⁠ה מִצְרָ֑יִם 1 After the incident on the road in verses [24–26](../04/24.md). Moses’ family is not mentioned again until [18:2](../18/02.md), which says that Moses sent them back, so it may be better to make a translation similar to the UST, which only commits to the family starting on the way to Egypt. This option has the further benefit of allowing for the several events that happen before Moses gets to Egypt. The ULT’s **toward** is another way of giving space in the translation for the next several events. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 4:20 f26l rc://*/ta/man/translate/figs-explicit מַטֵּ֥ה הָ⁠אֱלֹהִ֖ים 1 The phrase **the staff of God** refers to the staff that God told Moses to take with him in [4:17](../04/17.md). If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:20 m4uj rc://*/ta/man/translate/figs-explicit מַטֵּ֥ה הָ⁠אֱלֹהִ֖ים 1 The book describes this staff as **the staff of God** because God appointed it as his instrument so that Moses could do miraculous works through it. If it would be helpful to your readers, you could say that explicitly. Make sure your translation does not lead people to think the staff was a magic wand or shaman’s staff that had its own power or power from Moses or that the staff gave Moses the ability to command God. In every instance where miracles happened, first God told Moses to do something with the staff, then Moses obeyed, and then God caused a miracle. Alternate translation: “the staff that God had told him to bring because God intended to work powerfully through it when Moses stretched it out.” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:21 lva8 rc://*/ta/man/translate/figs-quotemarks בְּ⁠לֶכְתְּ⁠ךָ֙ 1 This begins a direct quotation that continues to the end of [4:23](../04/23.md). It contains up to fourth-level quotations. It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) @@ -383,7 +383,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 4:31 glp2 הָ⁠עָ֑ם 1 Context suggests that **people** refers to the leaders gathered in [4:29](../04/29.md). 4:31 q1er פָקַ֨ד & בְּנֵ֣י יִשְׂרָאֵ֗ל 1 Alternate translation: “saw the Israelites” or “was concerned about the Israelites” 4:31 g83a rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּקְּד֖וּ וַ⁠יִּֽשְׁתַּחֲוּֽוּ 1 This action was an expression of thankful worship. If it would be helpful to your readers, you could express that explicitly. Alternative translations: “they bowed their heads in awe” or “they bowed down low in reverence.” (See: [[rc://*/ta/man/translate/translate-symaction]]) -5:intro kea2 0 # Exodus 5 General Notes\n\n## Structure and Formatting\n\n- v. 1-5: Moses gives Pharaoh Yahweh’s message\n- v. 6-21: Pharaoh makes the Israelites work harder\n- v. 22-23: Moses asks Yahweh why things went badly +5:intro kea2 0 # Exodus 5 General Notes\n\n## Structure and Formatting\n\n- v. 1–5: Moses gives Pharaoh Yahweh’s message\n- v. 6–21: Pharaoh makes the Israelites work harder\n- v. 22–23: Moses asks Yahweh why things went badly 5:1 q0zv rc://*/ta/man/translate/writing-newevent וְ⁠אַחַ֗ר בָּ֚אוּ מֹשֶׁ֣ה וְ⁠אַהֲרֹ֔ן וַ⁠יֹּאמְר֖וּ אֶל־פַּרְעֹ֑ה 1 The time phrase, **and afterward**, marks a transition in the narrative. Use the natural form in your language for introducing a new event. Alternative translation: “After that” (See: [[rc://*/ta/man/translate/writing-newevent]]) 5:1 q9kn rc://*/ta/man/translate/grammar-connect-time-sequential וְ⁠אַחַ֗ר בָּ֚אוּ מֹשֶׁ֣ה וְ⁠אַהֲרֹ֔ן וַ⁠יֹּאמְר֖וּ אֶל־פַּרְעֹ֑ה 1 It is unclear how long Moses and Aaron waited before they went to see Pharaoh. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 5:1 cudx rc://*/ta/man/translate/figs-go בָּ֚אוּ 1 In this instance, depending on how they have to set scenes, some languages may need to use “came in.” (See: [[rc://*/ta/man/translate/figs-go]]) @@ -467,7 +467,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 5:22 g4d5 rc://*/ta/man/translate/figs-rquestion לָ֥⁠מָּה זֶּ֖ה שְׁלַחְתָּֽ⁠נִי 1 This question shows how disappointed Moses was that the Egyptians were treating the Israelites even more harshly now. He is expressing that he thinks God has caused the opposite of what he promised to happen. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “I thought you sent me to rescue them.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 5:23 v2k2 rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁמֶ֔⁠ךָ 1 Here, **in your name** indicates that Moses delivers Yahweh’s message. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “for you” or “your message for him” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 5:23 fzir rc://*/ta/man/translate/figs-idiom וְ⁠הַצֵּ֥ל לֹא־הִצַּ֖לְתָּ 1 In Hebrew, **rescued** is repeated for emphasis. If it would be helpful in your language, you could use an equivalent idiom or use plain language. (See: [[rc://*/ta/man/translate/figs-idiom]]) -6:intro we5k 0 # Exodus 6 General Notes\n\n## Structure and Formatting\n\n- v. 1-13, 28-30: Yahweh repeats his commissioning of Moses after the bad events recorded in chapter 5\n- v. 14-27: Genealogy of Moses and Aaron\n\n## Possible Translation Difficulties in this Chapter\n\n### Repetition of events:\n\nMost of the content of this chapter is very similar to the events and dialogue in chapters 3-4. For consistency, translators should consult the decisions they made there while keeping in mind that this narrative is not exactly the same. Also, verses 10-12 and verses 28-30 are very similar to each other. These events are probably a recommissioning of Moses. After his first encounter with Pharaoh went very poorly and the Israelites seem to reject God, Yahweh reminds Moses of his promises and power.\n\n### Referring to God\n\nA name for God (**Yahweh**) and a title for God (**El Shaddai**) are mentioned in this chapter ([6:2](../06/02.md)\\-[6:3](../06/03.md)). The precise meaning of El Shaddai is not known, but most scholars think it means something like “almighty.” Translators who have worked on Genesis may find confusing the statement that Abraham, Isaac, and Jacob did not know Yahweh as the name of God.\n\n### Other possible translation difficulties:\n\nWith little explanation, a large portion of the chapter is devoted to the genealogy of Moses and Aaron. Some of the people in the genealogy lived much longer than is normal for humans today. If translators are not familiar with the lengths of people’s lives in the early days of the world (as recorded in Genesis, especially chapter 5), this may cause confusion.\n\n## Study Concepts in this Chapter\n\n### Promised Land\n\nAccording to the covenant Yahweh made with Abraham, Egypt is not the home of the Hebrew people. Their home is the Promised Land in Canaan. The people are to return home to their land. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### God and his people\n\nIn verse 7, note the mention of a very important biblical theme of God being “your God” and the special relationship that his people have with him. +6:intro we5k 0 # Exodus 6 General Notes\n\n## Structure and Formatting\n\n- v. 1–13, 28–30: Yahweh repeats his commissioning of Moses after the bad events recorded in chapter 5\n- v. 14–27: Genealogy of Moses and Aaron\n\n## Possible Translation Difficulties in this Chapter\n\n### Repetition of events:\n\nMost of the content of this chapter is very similar to the events and dialogue in chapters 3–4. For consistency, translators should consult the decisions they made there while keeping in mind that this narrative is not exactly the same. Also, verses 10–12 and verses 28–30 are very similar to each other. These events are probably a recommissioning of Moses. After his first encounter with Pharaoh went very poorly and the Israelites seem to reject God, Yahweh reminds Moses of his promises and power.\n\n### Referring to God\n\nA name for God (**Yahweh**) and a title for God (**El Shaddai**) are mentioned in this chapter ([6:2](../06/02.md)\\-[6:3](../06/03.md)). The precise meaning of El Shaddai is not known, but most scholars think it means something like “almighty.” Translators who have worked on Genesis may find confusing the statement that Abraham, Isaac, and Jacob did not know Yahweh as the name of God.\n\n### Other possible translation difficulties:\n\nWith little explanation, a large portion of the chapter is devoted to the genealogy of Moses and Aaron. Some of the people in the genealogy lived much longer than is normal for humans today. If translators are not familiar with the lengths of people’s lives in the early days of the world (as recorded in Genesis, especially chapter 5), this may cause confusion.\n\n## Study Concepts in this Chapter\n\n### Promised Land\n\nAccording to the covenant Yahweh made with Abraham, Egypt is not the home of the Hebrew people. Their home is the Promised Land in Canaan. The people are to return home to their land. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### God and his people\n\nIn verse 7, note the mention of a very important biblical theme of God being “your God” and the special relationship that his people have with him. 6:1 ip5i rc://*/ta/man/translate/figs-quotemarks עַתָּ֣ה תִרְאֶ֔ה אֲשֶׁ֥ר אֶֽעֱשֶׂ֖ה לְ⁠פַרְעֹ֑ה כִּ֣י בְ⁠יָ֤ד חֲזָקָה֙ יְשַׁלְּחֵ֔⁠ם וּ⁠בְ⁠יָ֣ד חֲזָקָ֔ה יְגָרְשֵׁ֖⁠ם מֵ⁠אַרְצֽ⁠וֹ 1 This is a direct quotation. It may be helpful to your readers to indicate this by marking it with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 6:1 lu95 rc://*/ta/man/translate/grammar-connect-time-sequential עַתָּ֣ה 1 This refers to future events starting very soon. Alternative translation: “Starting soon” or “Very soon” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 6:1 ece6 rc://*/ta/man/translate/figs-metonymy בְ⁠יָ֤ד חֲזָקָה֙ & וּ⁠בְ⁠יָ֣ד חֲזָקָ֔ה 1 Here, **hand** is a metonym for power. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “by a strong power … and by a strong power” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -482,7 +482,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 6:4 gkkc rc://*/ta/man/translate/figs-parallelism אֶ֥רֶץ מְגֻרֵי⁠הֶ֖ם אֲשֶׁר־גָּ֥רוּ בָֽ⁠הּ 1 These two phrases mean similar things. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “the land they lived in as temporary residents” or “the land that was not their home but where they lived as foreigners” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 6:5 l3yc נַאֲקַת֙ 1 Here, **groaning** means making sad sounds because of pain and suffering. 6:5 aiey וָ⁠אֶזְכֹּ֖ר אֶת־בְּרִיתִֽ⁠י 1 **I have remembered my covenant** means God is going to take action. Alternative translation: “I will keep my promise” -6:6 rgh0 rc://*/ta/man/translate/grammar-connect-logic-result לָ⁠כֵ֞ן 1 God is now telling Moses to deliver a message to the Israelites of what God is going to do because of everything that he said in verses 2-5. The reason-result relationship is strongly marked here, so translations should make sure to use a connector that marks verse 6-8 as a result of verses 2-5. Alternate translation: “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +6:6 rgh0 rc://*/ta/man/translate/grammar-connect-logic-result לָ⁠כֵ֞ן 1 God is now telling Moses to deliver a message to the Israelites of what God is going to do because of everything that he said in verses 2–5. The reason-result relationship is strongly marked here, so translations should make sure to use a connector that marks verse 6–8 as a result of verses 2–5. Alternate translation: “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:6 yv14 לָ⁠כֵ֞ן אֱמֹ֥ר לִ⁠בְנֵֽי־יִשְׂרָאֵ֘ל 1 This is a command from Yahweh to Moses. Alternate translation: “So Yahweh told Moses to say to the Israelites” 6:6 we3z rc://*/ta/man/translate/figs-youdual אֶתְ⁠כֶ֗ם & אֶתְ⁠כֶ֖ם & אֶתְ⁠כֶם֙ 1 Here every occurrence of **you** refers to the Israelites. If your language uses different forms of “you” depending on the number of people addressed, use a plural form here. (See: [[rc://*/ta/man/translate/figs-youdual]]) 6:6 oqnw rc://*/ta/man/translate/figs-synecdoche מִ⁠תַּ֨חַת֙ סִבְלֹ֣ת מִצְרַ֔יִם 1 This refers to all the hard work the Egyptians made the Israelites do. If it would be helpful in your language, you could translate the meaning plainly. Alternate translation: “from the hard work the Egyptians force you to do” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) @@ -503,7 +503,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 6:12 lj51 rc://*/ta/man/translate/grammar-connect-logic-result הֵ֤ן בְּנֵֽי־יִשְׂרָאֵל֙ לֹֽא־שָׁמְע֣וּ אֵלַ֔⁠י וְ⁠אֵיךְ֙ יִשְׁמָעֵ֣⁠נִי פַרְעֹ֔ה 1 Moses is presenting a reasoned argument: since this, then probably that. Use a natural way of expressing such arguments in your language. Alternate translation: “Since the sons of Israel have not listened to me, why would you think Pharaoh would listen to me?” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:12 k3br rc://*/ta/man/translate/figs-metaphor וַ⁠אֲנִ֖י עֲרַ֥ל שְׂפָתָֽיִם 1 This is a metaphor that means that Moses was not a good speaker. It is somewhat crude; your translation of this phrase could convey that Moses spoke impolitely. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “And I do not speak well” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:13 janr וַ⁠יְצַוֵּ⁠ם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְ⁠אֶל־פַּרְעֹ֖ה 1 This phrase is somewhat difficult to translate. Here, **command** could also be translated as “charge” or “commission.” Another difficulty is knowing to whom the command is directed: is it to Moses and Aaron or are they to give the command to Pharaoh and the Israelites; thus **to** could be translated as “for” or “regarding.” Alternate translations: “and he charged them regarding the sons of Israel and regarding Pharaoh” or “and he gave them a command for the sons of Israel and for Pharaoh” or “and he gave them a commission to the sons of Israel and to Pharaoh” -6:14 hh3z rc://*/ta/man/translate/writing-background 0 Verses 14-27 are background information. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) +6:14 hh3z rc://*/ta/man/translate/writing-background 0 Verses 14–27 are background information. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 6:14 h195 rc://*/ta/man/translate/figs-metonymy רָאשֵׁ֣י 1 Here, **heads** refers to the original leaders of the clan. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the ancestors of” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 6:14 wv89 rc://*/ta/man/translate/translate-names רְאוּבֵ֜ן & יִשְׂרָאֵ֗ל & חֲנ֤וֹךְ וּ⁠פַלּוּא֙ חֶצְר֣וֹן וְ⁠כַרְמִ֔י & רְאוּבֵֽן 1 These are the names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 6:15 c1ni rc://*/ta/man/translate/translate-names שִׁמְע֗וֹן יְמוּאֵ֨ל וְ⁠יָמִ֤ין וְ⁠אֹ֨הַד֙ וְ⁠יָכִ֣ין וְ⁠צֹ֔חַר וְ⁠שָׁא֖וּל & שִׁמְעֽוֹן 1 These are the names of men. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -532,7 +532,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 6:30 nf3w rc://*/ta/man/translate/figs-rquestion הֵ֤ן אֲנִי֙ עֲרַ֣ל שְׂפָתַ֔יִם וְ⁠אֵ֕יךְ יִשְׁמַ֥ע אֵלַ֖⁠י פַּרְעֹֽה 1 Moses asks this question hoping to change God’s mind about sending him. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Behold, I am not a good speaker. Pharaoh will certainly not listen to me!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 6:30 y4g2 הֵ֤ן 1 **Behold** is a term meant to focus the attention of the listener on what the speaker is about to say. If there is not a good way to translate this term in your language, this term can be omitted from the translation, or you can use an alternate translation like “as you know.” 6:30 vzhq rc://*/ta/man/translate/figs-metaphor אֲנִי֙ עֲרַ֣ל שְׂפָתַ֔יִם 1 This is a metaphor that means that Moses thought he was not a good speaker. It is somewhat crude, and your translation of this phrase could convey that Moses spoke impolitely. See how you translated this in [6:12](../06/12.md). Alternate translation: “I always fail to speak well” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -7:intro r9we 0 # Exodus 7 General Notes\n\n## Structure and Formatting\n\n- v. 1-9: The end of Yahweh’s re-sending of Moses and Aaron to Pharaoh\n- v. 10-13: Pharaoh’s first refusal, the sign of the snakes\n- v. 14-25: First plague: the Nile turns to blood\n\n## Special Concepts in this Chapter\n\n### Miracles\n\nWhen Yahweh had Moses perform miracles, Pharaoh’s men were able to copy these miracles. It is unknown how they were able to do this, but since it was not from Yahweh, they were probably done under some evil power. (See: [[rc://*/tw/dict/bible/kt/miracle]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n### Pharaoh’s hard heart\n\nPharaoh’s heart is often described as hard, strong, or heavy in this chapter. This means that he was not willing to obey Yahweh’s instructions.\n\n## Possible Translation Difficulties in this Chapter Include:\n\n- Moses as God to Pharaoh\n- A number of difficult terms: prophet, signs, wonders, miracles, sorcerers, magicians, magic, judgments, canals, reservoirs\n- The use of “heart” to refer to the seat of will and emotion\n- Up to third-level quotations +7:intro r9we 0 # Exodus 7 General Notes\n\n## Structure and Formatting\n\n- v. 1–9: The end of Yahweh’s re-sending of Moses and Aaron to Pharaoh\n- v. 10–13: Pharaoh’s first refusal, the sign of the snakes\n- v. 14–25: First plague: the Nile turns to blood\n\n## Special Concepts in this Chapter\n\n### Miracles\n\nWhen Yahweh had Moses perform miracles, Pharaoh’s men were able to copy these miracles. It is unknown how they were able to do this, but since it was not from Yahweh, they were probably done under some evil power. (See: [[rc://*/tw/dict/bible/kt/miracle]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n### Pharaoh’s hard heart\n\nPharaoh’s heart is often described as hard, strong, or heavy in this chapter. This means that he was not willing to obey Yahweh’s instructions.\n\n## Possible Translation Difficulties in this Chapter Include:\n\n- Moses as God to Pharaoh\n- A number of difficult terms: prophet, signs, wonders, miracles, sorcerers, magicians, magic, judgments, canals, reservoirs\n- The use of “heart” to refer to the seat of will and emotion\n- Up to third-level quotations 7:1 r18p rc://*/ta/man/translate/figs-quotemarks מֹשֶׁ֔ה 1 After this phrase, a direct quote begins that continues to the end of [7:5](../07/05.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 7:1 gy1t רְאֵ֛ה 1 This is used to draw attention to surprising information that follows. Alternative translation: “Listen carefully” 7:1 dn1s rc://*/ta/man/translate/figs-metaphor נְתַתִּ֥י⁠ךָ אֱלֹהִ֖ים לְ⁠פַרְעֹ֑ה 1 This means Moses would represent the same authority to Pharaoh as God did to Moses. See how you translated the very similar phrase in [Exodus 4:16](../04/16.md). Alternate translation: “I will cause Pharaoh to consider you as a god” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -597,7 +597,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 7:25 bn5h rc://*/ta/man/translate/writing-newevent וַ⁠יִּמָּלֵ֖א 1 A new scene begins here. Use the natural form in your language for introducing a new event. (See: [[rc://*/ta/man/translate/writing-newevent]]) 7:25 gjyb rc://*/ta/man/translate/figs-idiom וַ⁠יִּמָּלֵ֖א שִׁבְעַ֣ת יָמִ֑ים 1 This means seven days later. If it would be helpful in your language, you could use an equivalent idiom or use plain language. (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:25 dg56 rc://*/ta/man/translate/translate-numbers שִׁבְעַ֣ת 1 Alternate translation: “7” (See: [[rc://*/ta/man/translate/translate-numbers]]) -8:intro ww1y 0 # Exodus 8 General Notes\n\n## Structure and Formatting\n\n- v. 1-15: Second plague: frogs\n- v. 16-19: Third plague (first that magicians cannot imitate): gnats\n- v. 20-32: Fourth plague: flies\n\n## Possible Translation Difficulties in this Chapter\n\n- the exact insects in plagues 3-4 are not certain; translation teams will need to decide what insects they can use for each\n- Pharaoh makes his own heart heavy, that is, he determines to be proud and resist Yahweh twice in this chapter\n- the Israelites’ sacrifices are spoken of as an abomination to the Egyptians, but it is not specified how or why that is\n\n### Lifting up the hand and staff:\n\nIn the next few chapters, God will instruct Moses or Aaron or both to raise his hand or staff or both hand and staff. The narrative will then record who will raise his hand or staff or both. The instruction and the action do not always match exactly. God may say raise your hand, and the narrative may say that Moses raised his staff. These are not conflicting reports. Translators should understand that the hand and the staff are always understood together. They are one unit, and they can both be mentioned, or they can be mentioned separately. In each case, Moses or Aaron raises his hand with the staff in it. This fact is merely expressed differently. +8:intro ww1y 0 # Exodus 8 General Notes\n\n## Structure and Formatting\n\n- v. 1–15: Second plague: frogs\n- v. 16–19: Third plague (first that magicians cannot imitate): gnats\n- v. 20–32: Fourth plague: flies\n\n## Possible Translation Difficulties in this Chapter\n\n- the exact insects in plagues 3–4 are not certain; translation teams will need to decide what insects they can use for each\n- Pharaoh makes his own heart heavy, that is, he determines to be proud and resist Yahweh twice in this chapter\n- the Israelites’ sacrifices are spoken of as an abomination to the Egyptians, but it is not specified how or why that is\n\n### Lifting up the hand and staff:\n\nIn the next few chapters, God will instruct Moses or Aaron or both to raise his hand or staff or both hand and staff. The narrative will then record who will raise his hand or staff or both. The instruction and the action do not always match exactly. God may say raise your hand, and the narrative may say that Moses raised his staff. These are not conflicting reports. Translators should understand that the hand and the staff are always understood together. They are one unit, and they can both be mentioned, or they can be mentioned separately. In each case, Moses or Aaron raises his hand with the staff in it. This fact is merely expressed differently. 8:1 tf7b rc://*/ta/man/translate/figs-quotations בֹּ֖א 1 This begins a direct quote that continues until the end of [8:4](../08/04.md). (See: [[rc://*/ta/man/translate/figs-quotations]]) 8:1 v6ll כֹּ֚ה אָמַ֣ר יְהוָ֔ה 1 This quotation formula is used to introduce commands from Yahweh. See [4:intro](../04/intro.md) for more information. 8:1 lndc rc://*/ta/man/translate/figs-quotesinquotes כֹּ֚ה 1 Here, **Thus** begins a second-level quotation that continues until the end of [8:4](../08/04.md). It should be marked in some manner that distinguishes it from the outer level. (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) @@ -700,7 +700,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 8:31 iyhn rc://*/ta/man/translate/figs-merism מִ⁠פַּרְעֹ֖ה מֵ⁠עֲבָדָ֣י⁠ו וּ⁠מֵ⁠עַמּ֑⁠וֹ 1 This list means “from everyone and everywhere” (in Egypt). This makes clear that there was a complete end of the plague. You should translate the list in such a way that it does not convey limitation to these specifics but is understood to imply universality. (See: [[rc://*/ta/man/translate/figs-merism]]) 8:31 mb4r rc://*/ta/man/translate/figs-hyperbole לֹ֥א נִשְׁאַ֖ר אֶחָֽד 1 This extreme statement emphasizes how thoroughly Yahweh removed the insects from the land. If it would be helpful in your language, you could use an equivalent expression from your language that emphasizes thoroughness or complete lack of the swarm. Alternate translation: “There was not a single one of these insects left in the whole land” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 8:32 sb5l rc://*/ta/man/translate/figs-metaphor וַ⁠יַּכְבֵּ֤ד פַּרְעֹה֙ אֶת־לִבּ֔⁠וֹ 1 Pharaoh’s stubborn attitude is spoken of as if he made his own **heart heavy**. If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [8:15](../08/15.md). Alternate translation: “Pharaoh determined to be defiant” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -9:intro hqw8 0 # Exodus 9 General Notes\n\n## Structure and Formatting\n\n- v. 1-7: Fifth plague (first that does not affect Israelites): disease kills livestock\n- v. 8-12: Sixth plague: boils\n- v. 13-35: Seventh plague: hail\n- v. 27-35: Pharaoh seems to repent, but it does not last\n\n## Possible translation difficulties in this chapter\n\n- animals are affected in both the fifth and seventh plagues, in the fifth, the word is specifically related to domestic animals (livestock) while the word used in the seventh is more general +9:intro hqw8 0 # Exodus 9 General Notes\n\n## Structure and Formatting\n\n- v. 1–7: Fifth plague (first that does not affect Israelites): disease kills livestock\n- v. 8–12: Sixth plague: boils\n- v. 13–35: Seventh plague: hail\n- v. 27–35: Pharaoh seems to repent, but it does not last\n\n## Possible translation difficulties in this chapter\n\n- animals are affected in both the fifth and seventh plagues, in the fifth, the word is specifically related to domestic animals (livestock) while the word used in the seventh is more general 9:1 se3f rc://*/ta/man/translate/writing-newevent וַ⁠יֹּ֤אמֶר יְהוָה֙ 1 A new scene begins here. Use the natural form in your language for introducing a new event. This is the beginning of the fifth plague sequence. (See: [[rc://*/ta/man/translate/writing-newevent]]) 9:1 p1oj rc://*/ta/man/translate/figs-quotemarks אֶל־מֹשֶׁ֔ה 1 After this phrase, a direct quote begins that continues to the end of [9:4](../09/04.md) and contains two additional levels of quotes. It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 9:1 fo4o rc://*/ta/man/translate/figs-quotesinquotes וְ⁠דִבַּרְתָּ֣ אֵלָ֗י⁠ו כֹּֽה־אָמַ֤ר יְהוָה֙ אֱלֹהֵ֣י הָֽ⁠עִבְרִ֔ים 1 You may want to translate the second-level quotation beginning with **Thus says Yahweh** as an indirect quotation in order to reduce the levels of quotations in this passage. Alternative translation: “and say to him that Yahweh, the God of the Hebrews, says” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) @@ -807,7 +807,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 9:34 ooed וַ⁠יַּכְבֵּ֥ד לִבּ֖⁠וֹ ה֥וּא וַ⁠עֲבָדָֽי⁠ו 1 Alternate translation: “and he caused his heart to be heavy. His servants did also” or “and he caused his heart to be heavy. His servants did the same” 9:35 yxt8 rc://*/ta/man/translate/figs-metaphor וַֽ⁠יֶּחֱזַק֙ לֵ֣ב פַּרְעֹ֔ה 1 Pharaoh’s stubborn attitude is spoken of as if his **heart** were **strong**. If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [Exodus 7:13](../07/13.md). This is a neutral statement (it does not say that anyone caused him to be stubborn as many others in this part of the narrative do). Alternate translation: “Pharaoh was still defiant” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:35 x0kn rc://*/ta/man/translate/figs-metaphor כַּ⁠אֲשֶׁ֛ר דִּבֶּ֥ר יְהוָ֖ה בְּ⁠יַד־מֹשֶֽׁה 1 This is similar to [9:12](../09/12.md). In this case, what Yahweh said is spoken of as if it were something that could be held in someone’s hand. This means that Moses delivered a message from Yahweh that Pharaoh would be stubborn. It is not clear if this message was given to the Israelites or if this refers to Moses’ statement to Pharaoh in [9:30](../09/30.md). If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “just as Yahweh had told Moses to say” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -10:intro s5g1 0 # Exodus 10 General Notes\n\n## Structure and Formatting\n\nThe text does not specify, but some time seems to have passed between chapters nine and ten (see 9:31-32 and 10:5).\n- v. 1-20: Eighth plague: locusts\n - v. 16-20: Pharaoh seems to repent, but it does not last\n- v. 21-29: Ninth plague: darkness +10:intro s5g1 0 # Exodus 10 General Notes\n\n## Structure and Formatting\n\nThe text does not specify, but some time seems to have passed between chapters nine and ten (see 9:31–32 and 10:5).\n- v. 1–20: Eighth plague: locusts\n - v. 16–20: Pharaoh seems to repent, but it does not last\n- v. 21–29: Ninth plague: darkness 10:1 w4pw rc://*/ta/man/translate/figs-metaphor כִּֽי־אֲנִ֞י הִכְבַּ֤דְתִּי אֶת־לִבּ⁠וֹ֙ וְ⁠אֶת־לֵ֣ב עֲבָדָ֔י⁠ו 1 This means God made Pharaoh and his servants stubborn. Their stubborn attitude is spoken of as if their **hearts** were **heavy.** If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [4:21](../04/21.md), but note that the metaphor is slightly different here. Alternate translation: “for I have caused Pharaoh and his servants to be stubborn” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:2 zg4c הִתְעַלַּ֨לְתִּי֙ בְּ⁠מִצְרַ֔יִם 1 Alternate translation: “I mocked Egypt” 10:3 pm8p rc://*/ta/man/translate/figs-quotemarks וַ⁠יֹּאמְר֣וּ אֵלָ֗י⁠ו 1 After this phrase, a direct quote begins that continues until near the end of [10:6](../10/06.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) @@ -880,7 +880,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 10:28 te45 rc://*/ta/man/translate/figs-synecdoche פָּנַ֔⁠י & פָנַ֖⁠י 1 Here, **face** refers to the whole person. See the UST. (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 10:29 h1jf rc://*/ta/man/translate/figs-idiom כֵּ֣ן דִּבַּ֑רְתָּ 1 With these words, Moses emphasizes that Pharaoh has spoken the truth. Alternate translation: “What you have said is true” (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:29 rg18 rc://*/ta/man/translate/figs-synecdoche פָּנֶֽי⁠ךָ 1 Here, **face** refers to the whole person. Alternate translation: “you” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -11:intro pu3u 0 # Exodus 11 General Notes\n\n## Structure and Formatting\r\n\nChapter 11 is a transition point in the book. The previous nine plagues (in their three sequences of three) have come to an end and the last plague, the death of the firstborn, is about to occur, along with the Passover and the Exodus itself. It is difficult to know if the events in chapter 11 all are recorded in the order in which they happened. For translation, you should follow the order of the text if it will not confuse your readers.\n\nIt may be helpful to think that after the end of chapter 10, Yahweh spoke to Moses immediately, before he actually left Pharaoh’s presence (v. [1](../11/01.md)-[2](../11/02.md)). [11:3](../11/03.md) is a comment suggesting that the Egyptians will be willing to do as the Israelites are told to ask them to do in [v. 2](../11/02.md). In verses [4](../11/04.md)-[7](../11/07.md) Moses gives Pharaoh and his officials a message from Yahweh that Yahweh is giving to Moses right at that moment. At the end of [v. 8](../11/08.md) Moses leaves Pharaoh’s presence (completing the interaction from the [end of ch. 10](../10/28.md)). [11:9](../11/09.md) may either be Yahweh telling Moses what is going to happen, or it could be part of the summary that occurs in [v. 10](../11/10.md). Verse 10 summarizes what has happened in chs. 5-10 (especially the plagues in chs. 7-10) in preparation for the great last plague. +11:intro pu3u 0 # Exodus 11 General Notes\n\n## Structure and Formatting\r\n\nChapter 11 is a transition point in the book. The previous nine plagues (in their three sequences of three) have come to an end and the last plague, the death of the firstborn, is about to occur, along with the Passover and the Exodus itself. It is difficult to know if the events in chapter 11 all are recorded in the order in which they happened. For translation, you should follow the order of the text if it will not confuse your readers.\n\nIt may be helpful to think that after the end of chapter 10, Yahweh spoke to Moses immediately, before he actually left Pharaoh’s presence (v. [1](../11/01.md)-[2](../11/02.md)). [11:3](../11/03.md) is a comment suggesting that the Egyptians will be willing to do as the Israelites are told to ask them to do in [v. 2](../11/02.md). In verses [4](../11/04.md)-[7](../11/07.md) Moses gives Pharaoh and his officials a message from Yahweh that Yahweh is giving to Moses right at that moment. At the end of [v. 8](../11/08.md) Moses leaves Pharaoh’s presence (completing the interaction from the [end of ch. 10](../10/28.md)). [11:9](../11/09.md) may either be Yahweh telling Moses what is going to happen, or it could be part of the summary that occurs in [v. 10](../11/10.md). Verse 10 summarizes what has happened in chs. 5–10 (especially the plagues in chs. 7–10) in preparation for the great last plague. 11:1 hrom rc://*/ta/man/translate/figs-quotemarks אֶל־מֹשֶׁ֗ה 1 After this phrase, a direct quote begins that continues until the end of [11:2](../11/02.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 11:1 eqeb rc://*/ta/man/translate/grammar-connect-time-sequential כְּ⁠שַׁ֨לְּח֔⁠וֹ & יְגָרֵ֥שׁ 1 These verbs (**lets go** and **drive away**) are meant to immediately follow one another. When you translate, make sure they are almost simultaneous in time; the letting go happens and then immediately the driving away happens. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 11:1 iocd כָּלָ֕ה גָּרֵ֛שׁ יְגָרֵ֥שׁ 1 The wording here is very forceful. Use strong words, forms, or phrasing when you are translating. @@ -908,7 +908,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 11:8 milu rc://*/ta/man/translate/figs-idiom בָּ⁠חֳרִי־אָֽף 1 This is an idiom meaning that Moses is angry. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “enraged” (See: [[rc://*/ta/man/translate/figs-idiom]]) 11:10 h5g7 rc://*/ta/man/translate/writing-endofstory וּ⁠מֹשֶׁ֣ה וְ⁠אַהֲרֹ֗ן עָשׂ֛וּ אֶת־כָּל־הַ⁠מֹּפְתִ֥ים הָ⁠אֵ֖לֶּה לִ⁠פְנֵ֣י פַרְעֹ֑ה וַ⁠יְחַזֵּ֤ק יְהוָה֙ אֶת־לֵ֣ב פַּרְעֹ֔ה וְ⁠לֹֽא־שִׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵ⁠אַרְצֽ⁠וֹ 1 This verse is summarizing and wrapping up the story of the plagues. If your language has a way of summarizing information at the end of a story, try to translate this verse (and possibly verse 9—see the introductory notes to this chapter) in this way. (See: [[rc://*/ta/man/translate/writing-endofstory]]) 11:10 um4u rc://*/ta/man/translate/figs-metaphor וַ⁠יְחַזֵּ֤ק יְהוָה֙ אֶת־לֵ֣ב פַּרְעֹ֔ה 1 This means God made him stubborn. His stubborn attitude is spoken of as if his **heart** were **strong**. If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [4:21](../04/21.md). Alternate translation: “But Yahweh caused Pharaoh to be stubborn” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -12:intro fd2f 0 # Exodus 12 General Notes\n\n## Structure and Formatting\n\nThe events of this chapter are known as the Passover. They are remembered in the celebration of Passover. (See: [[rc://*/tw/dict/bible/kt/passover]])\n1. Instruction v. 1-28\n * v. 1-20: Yahweh gives instructions\n * v. 1-11: how to eat this Passover\n * v. 12-13: description of the plague\n * v. 14-20: directions for future celebration of Passover\n * v. 21-28: Moses repeats Yahweh’s instructions to Israelites\n2. Narrative v. 29-42: Passover and Exodus\n3. Instruction v. 43-49: which foreigners may eat Passover\n4. Summary Narrative v. 50-51\n\n## Special Concepts in this Chapter\n\n### Unleavened bread\n\nThe concept of unleavened bread is introduced in this chapter. Its significance stems from its connection to the events in this chapter. (See: [[rc://*/tw/dict/bible/kt/unleavenedbread]])\n\n### Ethnic segregation\n\nThe Hebrew people were to be separate from the rest of the world. Because of this, they separated themselves from other people groups. At this time, these foreigners were looked upon as unholy. (See: [[rc://*/tw/dict/bible/kt/holy]])\n\n## Potential Translation Issues:\n\n### Passover\n\n### Pronoun usage\n\nIn the long quotation (verses 3-20) that Yahweh tells Moses and Aaron to convey to the Israelites, he speaks of them in the third person (“they must”) in [12:3-4](../12/03.md) and [12:7-8](../12/07.md) and to them in the second person (“you must”) for all the rest of the instruction. Some languages may need to keep the pronoun person consistent throughout the quotation.\n\n### You plural\n\nIn this chapter, almost every occurrence of “you” or “your” is plural. Each one refers to all the Israelites. Those that are not will be marked. If your language uses different forms of “you” depending on the number of people addressed, use a plural form throughout unless otherwise noted. (See: [[rc://*/ta/man/translate/figs-youdual]]) +12:intro fd2f 0 # Exodus 12 General Notes\n\n## Structure and Formatting\n\nThe events of this chapter are known as the Passover. They are remembered in the celebration of Passover. (See: [[rc://*/tw/dict/bible/kt/passover]])\n1. Instruction v. 1–28\n * v. 1–20: Yahweh gives instructions\n * v. 1–11: how to eat this Passover\n * v. 12–13: description of the plague\n * v. 14–20: directions for future celebration of Passover\n * v. 21–28: Moses repeats Yahweh’s instructions to Israelites\n2. Narrative v. 29–42: Passover and Exodus\n3. Instruction v. 43–49: which foreigners may eat Passover\n4. Summary Narrative v. 50–51\n\n## Special Concepts in this Chapter\n\n### Unleavened bread\n\nThe concept of unleavened bread is introduced in this chapter. Its significance stems from its connection to the events in this chapter. (See: [[rc://*/tw/dict/bible/kt/unleavenedbread]])\n\n### Ethnic segregation\n\nThe Hebrew people were to be separate from the rest of the world. Because of this, they separated themselves from other people groups. At this time, these foreigners were looked upon as unholy. (See: [[rc://*/tw/dict/bible/kt/holy]])\n\n## Potential Translation Issues:\n\n### Passover\n\n### Pronoun usage\n\nIn the long quotation (verses 3–20) that Yahweh tells Moses and Aaron to convey to the Israelites, he speaks of them in the third person (“they must”) in [12:3–4](../12/03.md) and [12:7–8](../12/07.md) and to them in the second person (“you must”) for all the rest of the instruction. Some languages may need to keep the pronoun person consistent throughout the quotation.\n\n### You plural\n\nIn this chapter, almost every occurrence of “you” or “your” is plural. Each one refers to all the Israelites. Those that are not will be marked. If your language uses different forms of “you” depending on the number of people addressed, use a plural form throughout unless otherwise noted. (See: [[rc://*/ta/man/translate/figs-youdual]]) 12:2 z785 rc://*/ta/man/translate/figs-quotemarks הַ⁠חֹ֧דֶשׁ הַ⁠זֶּ֛ה לָ⁠כֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים 1 The start of this verse is the beginning of a direct quote which continues until the end of [12:20](../12/20.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 12:2 gtgb rc://*/ta/man/translate/figs-parallelism הַ⁠חֹ֧דֶשׁ הַ⁠זֶּ֛ה לָ⁠כֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים רִאשׁ֥וֹן הוּא֙ לָ⁠כֶ֔ם לְ⁠חָדְשֵׁ֖י הַ⁠שָּׁנָֽה 1 These two phrases mean basically the same thing and emphasize that the month in which the events of this chapter take place will be the beginning of their calendar year. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 12:2 uy4w rc://*/ta/man/translate/translate-hebrewmonths רִאשׁ֥וֹן הוּא֙ לָ⁠כֶ֔ם לְ⁠חָדְשֵׁ֖י הַ⁠שָּׁנָֽה 1 The first month of the Hebrew calendar includes the last part of March and the first part of April on Western calendars. It marks when Yahweh rescued the Israelites from the Egyptians. You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. So you may just want to give the number of the day and the name of the month on the Hebrew calendar, and say approximately what time of year that is on your calendar in a footnote. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]]) @@ -992,7 +992,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 12:48 f9ti rc://*/ta/man/translate/figs-doublenegatives וְ⁠כָל־עָרֵ֖ל לֹֽא־יֹ֥אכַל בּֽ⁠וֹ 1 If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “And only a circumcised person may eat it” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 12:51 e3z3 וַ⁠יְהִ֕י בְּ⁠עֶ֖צֶם הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה 1 This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here. 12:51 tyj3 rc://*/ta/man/translate/translate-unknown צִבְאֹתָֽ⁠ם 1 The term **hosts** refers to a large group of people often organized into groups for war. See how you translated this in [Exodus 6:26](../06/26.md). Alternate translation: “your groups” or “your divisions” (See: [[rc://*/ta/man/translate/translate-unknown]]) -13:intro g9qi 0 # Exodus 13 General Notes\n\n## Structure and formatting\n\n1. Instruction\n - v. 1-2: First mention of setting apart the firstborn \n - v. 3-10: Reiteration of the Passover instructions from [12:14-20](../12/14.md) and [24-27](../12/24.md), with a focus on telling to Yahweh’s deeds to the future generations of Israelites \n - v. 11-13: More details on setting apart the firstborn \n - v. 14-16: Reiteration of purpose: telling to future generations\n2. Narrative \n - v. 17-22: Some details of the exodus\n\n## Special concepts in this chapter\n\n* There are several concepts that will be important to understand and translate with care (some have already been encountered in Exodus). They are: set apart, sign, symbol, redemption, and sacrifice.\n\n## Other possible translation difficulties in this chapter\n\n* There are a number of names of people groups and places in this chapter. However, many have been translated in earlier passages.\n* Transporting the bones of Joseph may be an unknown concept in some places.\n* It may take some time to decide on a good translation for the pillars of fire and cloud that lead the Israelites. +13:intro g9qi 0 # Exodus 13 General Notes\n\n## Structure and formatting\n\n1. Instruction\n - v. 1–2: First mention of setting apart the firstborn \n - v. 3–10: Reiteration of the Passover instructions from [12:14–20](../12/14.md) and [24–27](../12/24.md), with a focus on telling to Yahweh’s deeds to the future generations of Israelites \n - v. 11–13: More details on setting apart the firstborn \n - v. 14–16: Reiteration of purpose: telling to future generations\n2. Narrative \n - v. 17–22: Some details of the exodus\n\n## Special concepts in this chapter\n\n* There are several concepts that will be important to understand and translate with care (some have already been encountered in Exodus). They are: set apart, sign, symbol, redemption, and sacrifice.\n\n## Other possible translation difficulties in this chapter\n\n* There are a number of names of people groups and places in this chapter. However, many have been translated in earlier passages.\n* Transporting the bones of Joseph may be an unknown concept in some places.\n* It may take some time to decide on a good translation for the pillars of fire and cloud that lead the Israelites. 13:2 de3u rc://*/ta/man/translate/figs-quotemarks קַדֶּשׁ־לִ֨⁠י כָל־בְּכ֜וֹר פֶּ֤טֶר כָּל־רֶ֨חֶם֙ בִּ⁠בְנֵ֣י יִשְׂרָאֵ֔ל בָּ⁠אָדָ֖ם וּ⁠בַ⁠בְּהֵמָ֑ה לִ֖⁠י הֽוּא 1 This entire verse is a direct quotation. It may be helpful to your readers to indicate this by marking it with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 13:3 en1s rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֣ית עֲבָדִ֔ים 1 Moses speaks of Egypt as if it were a house where people keep slaves. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “the place where you were slaves” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 13:3 yjy5 rc://*/ta/man/translate/figs-metonymy בְּ⁠חֹ֣זֶק יָ֔ד 1 Here, **hand** refers to power. See how you translated “strong hand” in [Exodus 6:1](../06/01.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1027,7 +1027,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 13:15 atxz rc://*/ta/man/translate/figs-merism מִ⁠בְּכֹ֥ר אָדָ֖ם וְ⁠עַד־בְּכ֣וֹר בְּהֵמָ֑ה 1 This is a figure of speech used to emphasize the extent of the plague, nothing was exempt. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “whether he was a person or an animal” (See: [[rc://*/ta/man/translate/figs-merism]]) 13:16 bse4 rc://*/ta/man/translate/figs-parallelism וְ⁠הָיָ֤ה לְ⁠אוֹת֙ עַל־יָ֣דְ⁠כָ֔ה וּ⁠לְ⁠טוֹטָפֹ֖ת בֵּ֣ין עֵינֶ֑י⁠ךָ 1 This expresses two ways to remember the importance of the Passover event. See how you translated a similar phrase in [Exodus 13:9](../13/09.md). (See: [[rc://*/ta/man/translate/figs-parallelism]]) 13:16 xfag rc://*/ta/man/translate/figs-metonymy בְּ⁠חֹ֣זֶק יָ֔ד 1 Here, **hand** represents God’s actions or works. See how you translated this in [Exodus 6:1](../06/01.md). Alternate translation: “with his powerful works” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -13:17 uxjh rc://*/ta/man/translate/writing-background 0 Verses 17-19 provide background information about the Israelites process of leaving Egypt. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) +13:17 uxjh rc://*/ta/man/translate/writing-background 0 Verses 17–19 provide background information about the Israelites process of leaving Egypt. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 13:17 cv8n rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 This marks the transition from instruction to narrative. You should mark the resumption of the narrative in a natural way in your language. (See: [[rc://*/ta/man/translate/writing-newevent]]) 13:17 pum6 rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠לֹא־נָחָ֣⁠ם אֱלֹהִ֗ים דֶּ֚רֶךְ אֶ֣רֶץ פְּלִשְׁתִּ֔ים כִּ֥י קָר֖וֹב ה֑וּא 1 The route on which God took the Israelites was not the expected route. In some languages you may need to put the portion that describes the expectation first. Alternate translation: “although it was nearby, God did not lead them by way of the land of the Philistines.” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 13:17 upop rc://*/ta/man/translate/figs-hypo פֶּֽן־יִנָּחֵ֥ם הָ⁠עָ֛ם בִּ⁠רְאֹתָ֥⁠ם מִלְחָמָ֖ה וְ⁠שָׁ֥בוּ מִצְרָֽיְמָ⁠ה 1 In some languages you may need to put the reason before the hypothetical result. Alternate translation: “When they see war, they may repent and return to Egypt” (See: [[rc://*/ta/man/translate/figs-hypo]]) @@ -1113,7 +1113,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 14:30 p5zw עַל־שְׂפַ֥ת הַ⁠יָּֽם 1 Alternate translation: “on the land along the edge of the sea” 14:31 o1oc rc://*/ta/man/translate/grammar-collectivenouns יִשְׂרָאֵ֜ל 1 This is a collective singular noun. If your language would not refer to a group of people in this way, you may need to translate it as plural. Alternate translation: “the Israelites” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 14:31 np6s rc://*/ta/man/translate/figs-metonymy אֶת־הַ⁠יָּ֣ד הַ⁠גְּדֹלָ֗ה 1 Here, **hand** refers to power. Alternate translation: “the great power” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -15:intro ni4b 0 # Exodus 15 General Notes\n\n## Structure and Formatting\n\nVerses 1b-18 and 21b of chapter 15 are poetry. They are a song of praise to Yahweh because he defeated and destroyed the Egyptian army ([Exodus 14:26-28](../14/26.md)). Translating poetry should be done by someone who is a skilled poet in the target language. Because the forms of poetry are so different in different languages, a translation that is good poetry in the target language may seem very different from the original poem. The structure may look quite different. The poet will be well served by looking at the entire poem from multiple perspectives. He will need to know the meaning of the poem, the themes and discourse structure of the poem, and the feelings that the poem is supposed to create in the reader at each point (UST, tNotes). He will need to understand how that was accomplished by the original form and structure (ULT). Then he will need to compose the translated poem using forms and structures that have the same or similar meaning, themes, discourse elements, and feelings in his own language. Unlike in many other places, most notes in this chapter will not advise towards expressing meaning in plain ways or combining parallel phrases as that advice would be too simplistic for handling poetry.\n\n### Structure\n\nThis song follows a basic AB structure which is given to us in verse 1b-c and 21b-c:\n\n* A - praise to Yahweh - he is magnificent (expressed in various words)\n* B - because he defeats our enemies\n\nThe song can be divided into three major sections, each of which is patterned as: AB(a)b. Each section starts with an AB portion which is characterized by fewer verbal forms (especially the A portion). The section then elaborates on each. Note that there are other possible analyses of the structure of the poem.\n\nHere is an outline of the structure according to this model:\n\n* Section 1 (see alternate breakdown below):\n* 1b: A “Let me sing to Yahweh, for he has triumphantly triumphed;”\n* 1c: B “the horse and the one riding it he threw into the sea.”\n* 2-3: a\n* 4-5: b\n* Section 2:\n* 6a: A\n* 6b: B\n* 7a: a “And in the abundance of your majesty”\n* 7a-10: b “you overthrow those who rise up against you … ”\n* Section 3:\n* 11: A\n* 12: B\n* 13a: a (possibly) “In your covenant loyalty”\n* 13a-17: b\n* 18: finale\n\nAlternate breakdown of section 1: it is possible to view 1b-c as the introduction and divide verse 2 such that:\n\n* 2a: A “Yah is my strength and my song”\n* 2b: B “and he has become my salvation”\n* 2c-3: a\n* 4-5: b\n\n### Themes:\n\nThere are several images and themes that are throughout the song as well as some that are throughout an individual section.\n\n* “High” versus “low”: Yahweh is high, while his enemies are low.\n* The following words are all related to the idea of being high or rising up: **triumph** ([v1](../15/01.md)), **exalt** ([v2](../15/02.md)), **majestic** ([v6](../15/06.md), [v11](../15/11.md)), **majesty** ([v7](../15/07.md)), and **the mountain of** \\[Yahweh’s\\] **possession** ([v17](../15/17.md)). In the last case, Yahweh’s people are brought to a high place with him.\n* In contrast, his enemies are low. Note in [15:7](../15/07.md), Yahweh overthrows those who **rise up against** \\[him\\]. Ideas of being low are as follows: **sank** ([v4](../15/04.md), [v10](../15/19.md)), **deeps** ([v5](../15/05.md)), **descended into the depths** ([v5](../15/05.md)), **melted away** ([v15](../15/15.md)), and **fall on them** ([v16](../15/16.md)).\n* The strength of Yahweh in [15:2](../15/02.md), [15:6](../15/06.md), and [15:13](../15/13.md).\n* The effectiveness of Yahweh’s hand versus the enemy’s hand. Yahweh’s hand (and arm) is effective in [15:6](../15/06.md), [15:12](../15/12.md), [15:16](../15/16.md), and [15:17](../15/17.md) but the enemy’s hand is ineffective despite his boasting in [15:9](../15/09.md).\n* There is parallel imagery near the end of each section. The enemy is compared three times by simile to a heavy, inert object. In [15:5](../15/05.md) and [15:16](../15/16.md) that is a **stone**, in [15:10](../15/10.md) that is **lead**.\n* More parallel imagery occurs at the end of sections one ([v5](../15/05.md)) and two ([v10](../15/10.md)): that of the enemy sinking in the water and being covered by it.\n* In sections two and three the water ([v8](../15/08.md)) and the other peoples ([v16](../15/16.md)) are made still by Yahweh.\n* Section two begins and ends with **majestic** ([v6](../15/06.md), [v10](../15/10.md)) and that word is picked up in the beginning of section three ([v11](../15/11.md)).\n* In section two ([v9](../15/09.md)), the enemies seek to **dispossess** (or disinherit) the Israelites; in section three ([v16](../15/16.md)), the Israelites come to live in the land of Yahweh’s **possession** (or inheritance).\n* In [15:11](../15/11.md), three themes for the third section are introduced. These are each expanded on in that section.\n* **Holiness** occurs again in [15:13](../15/13.md) and [15:16](../15/16.md)\n* **Fear** is vividly described in [15:14-16](../15/14.md) (shake, terror, panic, trembling, melted away, dread)\n* Yahweh **does miracles** to protect and build a home for his people\n* [15:14-16a](../15/14.md) are a chiasm, a complex parallel structure where concepts are repeated in reverse order:\n* A: 14a: peoples (nations) *become* afraid\n* B: 14b: *inhabitants* of Philistia are afraid\n* C: 15a: *rulers* of Edom are afraid\n* C’: 15b: *rulers* of Moab are afraid\n* B’: 15c: *inhabitants* of Canaan are afraid\n* A’: 16a: people *become* afraid\n* In section three, there is another parallel structure:\n* [v13](../15/13.md): you led this people => [v16](../15/16.md): your people pass by\n* v13: this people you redeemed => v16: this people you acquired (or purchased or ransomed)\n* v13: you led them to the home => [v17](../15/17.md): you will bring them … \\[to\\] the place … you made\n* v13: of your holiness => v17: the Holy Place\n\n## Special Concepts in this Chapter\n\n### The Israelite’s discontent\n\nIn [15:24](../15/24.md) the word **murmur** is introduced for the first time. This is a very strong term for “grumble” or “complain” that is used to describe the Israelites’ attitude throughout their time in the wilderness. It occurs several times in Exodus and Numbers.\n\n### Yahweh’s laws\n\nIn verses [24-26](../15/24.md), there is an introductory revelation of the requirement that Israel keep the covenant by obeying the law of Moses. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/reveal]]) +15:intro ni4b 0 # Exodus 15 General Notes\n\n## Structure and Formatting\n\nVerses 1b-18 and 21b of chapter 15 are poetry. They are a song of praise to Yahweh because he defeated and destroyed the Egyptian army ([Exodus 14:26–28](../14/26.md)). Translating poetry should be done by someone who is a skilled poet in the target language. Because the forms of poetry are so different in different languages, a translation that is good poetry in the target language may seem very different from the original poem. The structure may look quite different. The poet will be well served by looking at the entire poem from multiple perspectives. He will need to know the meaning of the poem, the themes and discourse structure of the poem, and the feelings that the poem is supposed to create in the reader at each point (UST, tNotes). He will need to understand how that was accomplished by the original form and structure (ULT). Then he will need to compose the translated poem using forms and structures that have the same or similar meaning, themes, discourse elements, and feelings in his own language. Unlike in many other places, most notes in this chapter will not advise towards expressing meaning in plain ways or combining parallel phrases as that advice would be too simplistic for handling poetry.\n\n### Structure\n\nThis song follows a basic AB structure which is given to us in verse 1b-c and 21b-c:\n\n* A - praise to Yahweh - he is magnificent (expressed in various words)\n* B - because he defeats our enemies\n\nThe song can be divided into three major sections, each of which is patterned as: AB(a)b. Each section starts with an AB portion which is characterized by fewer verbal forms (especially the A portion). The section then elaborates on each. Note that there are other possible analyses of the structure of the poem.\n\nHere is an outline of the structure according to this model:\n\n* Section 1 (see alternate breakdown below):\n* 1b: A “Let me sing to Yahweh, for he has triumphantly triumphed;”\n* 1c: B “the horse and the one riding it he threw into the sea.”\n* 2–3: a\n* 4–5: b\n* Section 2:\n* 6a: A\n* 6b: B\n* 7a: a “And in the abundance of your majesty”\n* 7a-10: b “you overthrow those who rise up against you … ”\n* Section 3:\n* 11: A\n* 12: B\n* 13a: a (possibly) “In your covenant loyalty”\n* 13a-17: b\n* 18: finale\n\nAlternate breakdown of section 1: it is possible to view 1b-c as the introduction and divide verse 2 such that:\n\n* 2a: A “Yah is my strength and my song”\n* 2b: B “and he has become my salvation”\n* 2c-3: a\n* 4–5: b\n\n### Themes:\n\nThere are several images and themes that are throughout the song as well as some that are throughout an individual section.\n\n* “High” versus “low”: Yahweh is high, while his enemies are low.\n* The following words are all related to the idea of being high or rising up: **triumph** ([v1](../15/01.md)), **exalt** ([v2](../15/02.md)), **majestic** ([v6](../15/06.md), [v11](../15/11.md)), **majesty** ([v7](../15/07.md)), and **the mountain of** \\[Yahweh’s\\] **possession** ([v17](../15/17.md)). In the last case, Yahweh’s people are brought to a high place with him.\n* In contrast, his enemies are low. Note in [15:7](../15/07.md), Yahweh overthrows those who **rise up against** \\[him\\]. Ideas of being low are as follows: **sank** ([v4](../15/04.md), [v10](../15/19.md)), **deeps** ([v5](../15/05.md)), **descended into the depths** ([v5](../15/05.md)), **melted away** ([v15](../15/15.md)), and **fall on them** ([v16](../15/16.md)).\n* The strength of Yahweh in [15:2](../15/02.md), [15:6](../15/06.md), and [15:13](../15/13.md).\n* The effectiveness of Yahweh’s hand versus the enemy’s hand. Yahweh’s hand (and arm) is effective in [15:6](../15/06.md), [15:12](../15/12.md), [15:16](../15/16.md), and [15:17](../15/17.md) but the enemy’s hand is ineffective despite his boasting in [15:9](../15/09.md).\n* There is parallel imagery near the end of each section. The enemy is compared three times by simile to a heavy, inert object. In [15:5](../15/05.md) and [15:16](../15/16.md) that is a **stone**, in [15:10](../15/10.md) that is **lead**.\n* More parallel imagery occurs at the end of sections one ([v5](../15/05.md)) and two ([v10](../15/10.md)): that of the enemy sinking in the water and being covered by it.\n* In sections two and three the water ([v8](../15/08.md)) and the other peoples ([v16](../15/16.md)) are made still by Yahweh.\n* Section two begins and ends with **majestic** ([v6](../15/06.md), [v10](../15/10.md)) and that word is picked up in the beginning of section three ([v11](../15/11.md)).\n* In section two ([v9](../15/09.md)), the enemies seek to **dispossess** (or disinherit) the Israelites; in section three ([v16](../15/16.md)), the Israelites come to live in the land of Yahweh’s **possession** (or inheritance).\n* In [15:11](../15/11.md), three themes for the third section are introduced. These are each expanded on in that section.\n* **Holiness** occurs again in [15:13](../15/13.md) and [15:16](../15/16.md)\n* **Fear** is vividly described in [15:14–16](../15/14.md) (shake, terror, panic, trembling, melted away, dread)\n* Yahweh **does miracles** to protect and build a home for his people\n* [15:14–16a](../15/14.md) are a chiasm, a complex parallel structure where concepts are repeated in reverse order:\n* A: 14a: peoples (nations) *become* afraid\n* B: 14b: *inhabitants* of Philistia are afraid\n* C: 15a: *rulers* of Edom are afraid\n* C’: 15b: *rulers* of Moab are afraid\n* B’: 15c: *inhabitants* of Canaan are afraid\n* A’: 16a: people *become* afraid\n* In section three, there is another parallel structure:\n* [v13](../15/13.md): you led this people => [v16](../15/16.md): your people pass by\n* v13: this people you redeemed => v16: this people you acquired (or purchased or ransomed)\n* v13: you led them to the home => [v17](../15/17.md): you will bring them … \\[to\\] the place … you made\n* v13: of your holiness => v17: the Holy Place\n\n## Special Concepts in this Chapter\n\n### The Israelite’s discontent\n\nIn [15:24](../15/24.md) the word **murmur** is introduced for the first time. This is a very strong term for “grumble” or “complain” that is used to describe the Israelites’ attitude throughout their time in the wilderness. It occurs several times in Exodus and Numbers.\n\n### Yahweh’s laws\n\nIn verses [24–26](../15/24.md), there is an introductory revelation of the requirement that Israel keep the covenant by obeying the law of Moses. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/reveal]]) 15:1 kw29 rc://*/ta/man/translate/figs-explicit גָאֹ֣ה גָּאָ֔ה 1 If it would be helpful to your readers, you could state explicitly over whom Yahweh triumphed. Alternate translation: “he has achieved a glorious victory over the army of Egypt” (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:1 bpyj גָאֹ֣ה גָּאָ֔ה 1 Alternate translation: “he is highly exalted” or “he is extremely high” or “he is exaltedly exalted” 15:1 f6ue rc://*/ta/man/translate/figs-metaphor ס֥וּס וְ⁠רֹכְב֖⁠וֹ רָמָ֥ה בַ⁠יָּֽם 1 Moses sang about God causing the sea to cover and drown the horse and rider as if God had thrown them **into the sea**. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “he has made the horse and rider drown in the sea” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1155,7 +1155,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 15:12 g7bv rc://*/ta/man/translate/figs-personification תִּבְלָעֵ֖⁠מוֹ אָֽרֶץ 1 Moses personifies the earth as if it could swallow or devour with its mouth. Alternate translation: “the earth devours them” (See: [[rc://*/ta/man/translate/figs-personification]]) 15:13 cvea rc://*/ta/man/translate/figs-parallelism נָחִ֥יתָ בְ⁠חַסְדְּ⁠ךָ֖ עַם־ז֣וּ גָּאָ֑לְתָּ נֵהַ֥לְתָּ בְ⁠עָזְּ⁠ךָ֖ 1 These lines are structural parallels where the lines are saying similar things, but the parallelism is more in the construction of the lines. **In your** is repeated and the concepts of **led** and **guided** are very similar to one another. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 15:13 znbr rc://*/ta/man/translate/figs-abstractnouns קָדְשֶֽׁ⁠ךָ 1 If your language does not use an abstract noun for the idea of **holiness**, you can express the same idea in another way. See the UST. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -15:14 qlpy rc://*/ta/man/translate/figs-parallelism tremble 0 Verses 14-16a form a complex parallel structure where things are repeated in reverse. (See the [introduction to chapter 15](../15/intro.md) and [[rc://*/ta/man/translate/figs-parallelism]]) +15:14 qlpy rc://*/ta/man/translate/figs-parallelism tremble 0 Verses 14–16a form a complex parallel structure where things are repeated in reverse. (See the [introduction to chapter 15](../15/intro.md) and [[rc://*/ta/man/translate/figs-parallelism]]) 15:14 zi1m rc://*/ta/man/translate/figs-explicit יִרְגָּז֑וּ⁠ן 1 This means to shake with fear. If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:14 uqf7 rc://*/ta/man/translate/figs-personification חִ֣יל אָחַ֔ז יֹשְׁבֵ֖י פְּלָֽשֶׁת 1 Moses speaks of **anguish** as if it were a person that could forcefully grab hold of someone and make them extremely afraid. Alternate translation: “the inhabitants of Philistia will be afraid” (See: [[rc://*/ta/man/translate/figs-personification]]) 15:15 qyix rc://*/ta/man/translate/figs-personification אֵילֵ֣י מוֹאָ֔ב יֹֽאחֲזֵ֖⁠מוֹ רָ֑עַד 1 Moses speaks of **trembling** as if it were a person that could forcefully grab hold of someone and make them extremely afraid. Alternate translation: “the leaders of Moab will be afraid” (See: [[rc://*/ta/man/translate/figs-personification]]) @@ -1186,7 +1186,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 15:26 m4cn rc://*/ta/man/translate/figs-idiom כָּֽל־הַ⁠מַּֽחֲלָ֞ה אֲשֶׁר־שַׂ֤מְתִּי בְ⁠מִצְרַ֨יִם֙ לֹא־אָשִׂ֣ים עָלֶ֔י⁠ךָ 1 God speaks of causing people to have diseases as putting diseases on them. If your readers would not understand what this image means in this context, you could use an equivalent idiom from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “I will not cause any of you to have the diseases that I cause the Egyptians to have” (See: [[rc://*/ta/man/translate/figs-idiom]]) 15:27 did8 rc://*/ta/man/translate/translate-names אֵילִ֔מָ⁠ה 1 **Elim** is an oasis in the desert, a place with water and shade trees. (See: [[rc://*/ta/man/translate/translate-names]]) 15:27 p64y rc://*/ta/man/translate/translate-numbers וְ⁠שִׁבְעִ֣ים 1 Alternate translation: “and seventy” (See: [[rc://*/ta/man/translate/translate-numbers]]) -16:intro nkd7 0 # Exodus 16 General Notes\n\n## Structure and Formatting\n\nThis entire chapter is the story of the Israelites complaining about food and Yahweh providing food. Verses 22-30 introduce the Sabbath.\n\n## Special concepts in this chapter\n\n### Complaints\n\nAfter complaining about the water, the Israelites complained that they had less food than in Egypt. This is intended to show their ungratefulness and their sinful view of Yahweh. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Prohibition against storing food\n\nThe people were not allowed to store the food, called manna, that Yahweh provided to them. This is because they were to trust in Yahweh to provide for their needs every day. (See: [[rc://*/tw/dict/bible/kt/trust]])\n\n### Sabbath\n\nThis is the first recorded celebration of the Sabbath rest. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Possible translation difficulties in this chapter\n\n### Bread as food\n\nYahweh speaks of the food that he will send as if it were bread. The manna he gave them was perhaps not literally bread. The Israelites would eat this food every day, just as they had eaten bread every day before this. Alternate translations: “food” or “food like bread” (See: [[rc://*/tw/dict/bible/other/bread]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Chronology\n\n[16:34-36](../exo/16/34.md) are written from a much later perspective. Translators will need to find a way to show that this portion gives background information from a much later point (at least 40 years).\n\n### Box of the Covenant\n\nRelated to the chronology issue, although the covenant has not yet been made, it is referenced in [Exodus 16:34](../exo/16/34.md). This is probably an editorial comment made after these events. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### Wilderness of Sin\n\nSin is the name of a part of the Sinai Wilderness. It is the description of a place, and it has nothing to do with sinning. (See: [[rc://*/ta/man/translate/translate-names]]) +16:intro nkd7 0 # Exodus 16 General Notes\n\n## Structure and Formatting\n\nThis entire chapter is the story of the Israelites complaining about food and Yahweh providing food. Verses 22–30 introduce the Sabbath.\n\n## Special concepts in this chapter\n\n### Complaints\n\nAfter complaining about the water, the Israelites complained that they had less food than in Egypt. This is intended to show their ungratefulness and their sinful view of Yahweh. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Prohibition against storing food\n\nThe people were not allowed to store the food, called manna, that Yahweh provided to them. This is because they were to trust in Yahweh to provide for their needs every day. (See: [[rc://*/tw/dict/bible/kt/trust]])\n\n### Sabbath\n\nThis is the first recorded celebration of the Sabbath rest. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Possible translation difficulties in this chapter\n\n### Bread as food\n\nYahweh speaks of the food that he will send as if it were bread. The manna he gave them was perhaps not literally bread. The Israelites would eat this food every day, just as they had eaten bread every day before this. Alternate translations: “food” or “food like bread” (See: [[rc://*/tw/dict/bible/other/bread]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Chronology\n\n[16:34–36](../exo/16/34.md) are written from a much later perspective. Translators will need to find a way to show that this portion gives background information from a much later point (at least 40 years).\n\n### Box of the Covenant\n\nRelated to the chronology issue, although the covenant has not yet been made, it is referenced in [Exodus 16:34](../exo/16/34.md). This is probably an editorial comment made after these events. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### Wilderness of Sin\n\nSin is the name of a part of the Sinai Wilderness. It is the description of a place, and it has nothing to do with sinning. (See: [[rc://*/ta/man/translate/translate-names]]) 16:1 gw67 rc://*/ta/man/translate/translate-names סִ֔ין 1 The word **Sin** here is the Hebrew name of the wilderness. It is not the English word “sin.” (See: [[rc://*/ta/man/translate/translate-names]]) 16:1 h44x rc://*/ta/man/translate/translate-hebrewmonths בַּ⁠חֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַ⁠חֹ֣דֶשׁ הַ⁠שֵּׁנִ֔י 1 This time coincides with the end of April and the beginning of May on Western calendars. You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. So you may just want to give the number of the day and the name of the month on the Hebrew calendar, and say approximately what time of year that is on your calendar in a footnote.(See: [[rc://*/ta/man/translate/translate-hebrewmonths]]) 16:1 u2aq rc://*/ta/man/translate/translate-ordinal בַּ⁠חֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַ⁠חֹ֣דֶשׁ הַ⁠שֵּׁנִ֔י 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “on day 15 of month 2” (See: [[rc://*/ta/man/translate/translate-ordinal]]) @@ -1215,7 +1215,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 16:19 v499 rc://*/ta/man/translate/figs-genericnoun אִ֕ישׁ אַל 1 **A man** refers to people in general, not to one particular man. If this would be misunderstood in your language, use a more natural phrase. Alternate translation: “No one” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) 16:20 itjo וַ⁠יָּ֥רֻם תּוֹלָעִ֖ים 1 Alternate translation: “and it decayed with worms” 16:21 jd5t אִ֖ישׁ כְּ⁠פִ֣י אָכְל֑⁠וֹ 1 Alternate translation: “everyone according to how much they would eat” or “everyone according to how many people they had to feed” -16:22 nrx8 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֣י 1 This phrase is used here to mark the beginning of a new part of the story. Verses 16:22-30 tell about what the people did concerning the manna on the sixth and seventh days of the week. If your language has a way for marking this as a new part of the story, you could consider using it here. (See: [[rc://*/ta/man/translate/writing-newevent]]) +16:22 nrx8 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֣י 1 This phrase is used here to mark the beginning of a new part of the story. Verses 16:22–30 tell about what the people did concerning the manna on the sixth and seventh days of the week. If your language has a way for marking this as a new part of the story, you could consider using it here. (See: [[rc://*/ta/man/translate/writing-newevent]]) 16:22 xk6x rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שִּׁשִּׁ֗י 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “on day 6” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 16:22 zj1u מִשְׁנֶ֔ה 1 Alternate translation: “two times as much” 16:22 f4j9 לֶ֨חֶם֙ 1 This refers to the **bread** that appeared as thin flakes on the ground each morning. @@ -1235,11 +1235,11 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 16:31 r1a5 rc://*/ta/man/translate/translate-unknown כְּ⁠זֶ֤רַע גַּד֙ לָבָ֔ן 1 **Coriander** is an herb also known as cilantro. People eat both the leaves and seeds. People dry the seeds, grind them into a powder, and put it in food to add flavor. Alternate translation: “like a small white seed” (See: [[rc://*/ta/man/translate/translate-unknown]]) 16:31 vrl4 כְּ⁠צַפִּיחִ֥ת 1 **Wafers** are very thin biscuits or crackers. 16:33 ggba rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 Here, **face** represents the presence of Yahweh. Alternate translation: “in the presence of Yahweh” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -16:34 x9vr rc://*/ta/man/translate/writing-background wafers 0 Verses 34-36 provide a later commentary on the chapter. If your language has a way of marking background information you may want to use it starting from verse 34 or verse 35. You may want to leave verse 34 more connected to verse 33 even though it references the **Covenant**, which has not been given yet. (See: [[rc://*/ta/man/translate/writing-background]]) +16:34 x9vr rc://*/ta/man/translate/writing-background wafers 0 Verses 34–36 provide a later commentary on the chapter. If your language has a way of marking background information you may want to use it starting from verse 34 or verse 35. You may want to leave verse 34 more connected to verse 33 even though it references the **Covenant**, which has not been given yet. (See: [[rc://*/ta/man/translate/writing-background]]) 16:34 jzcz rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י הָ⁠עֵדֻ֖ת 1 Here, **face** represents being near the **Covenant.** Alternate translation: “near the Covenant” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 16:36 g8ns rc://*/ta/man/translate/translate-bvolume וְ⁠הָ⁠עֹ֕מֶר עֲשִׂרִ֥ית הָ⁠אֵיפָ֖ה הֽוּא 1 An **omer** and an **ephah** are both units of dry measurement. An ephah is approximately equal to a bushel, and an omer is one-tenth of an ephah. The original readers would have known how much an ephah was. This sentence would help them know how much an omer was. (See: [[rc://*/ta/man/translate/translate-bvolume]]) 16:36 a9uh rc://*/ta/man/translate/translate-fraction וְ⁠הָ⁠עֹ֕מֶר עֲשִׂרִ֥ית הָ⁠אֵיפָ֖ה הֽוּא 1 For languages that do not use fractions, this can be reworded. Alternate translation: “Now ten omers equal one ephah” (See: [[rc://*/ta/man/translate/translate-fraction]]) -17:intro f12q 0 # Exodus 17 General Notes\n\n## Structure and Formatting\n\n- v. 1-7: the Israelites complain and Yahweh gives them water\n- v. 8-16: Israel defeats Amalek in battle\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nMoses uses several rhetorical questions in this chapter. The purpose of these questions is to convince people of their sin. Likewise, the people’s rhetorical question shows their ignorance. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Wilderness of Sin\n\nSin is the name of a part of the Sinai Wilderness. It is not the description of a place, and it has nothing to do with the act of sinning. (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Naming\n\nAs in the last couple of chapters, places and things are named for what happens in that location. In this chapter is Massah (which means “test”), Meribah (“arguing”), and an altar named “Yahweh is my Banner,” because Yahweh will be at war with the Amalekites forever. +17:intro f12q 0 # Exodus 17 General Notes\n\n## Structure and Formatting\n\n- v. 1–7: the Israelites complain and Yahweh gives them water\n- v. 8–16: Israel defeats Amalek in battle\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nMoses uses several rhetorical questions in this chapter. The purpose of these questions is to convince people of their sin. Likewise, the people’s rhetorical question shows their ignorance. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Wilderness of Sin\n\nSin is the name of a part of the Sinai Wilderness. It is not the description of a place, and it has nothing to do with the act of sinning. (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Naming\n\nAs in the last couple of chapters, places and things are named for what happens in that location. In this chapter is Massah (which means “test”), Meribah (“arguing”), and an altar named “Yahweh is my Banner,” because Yahweh will be at war with the Amalekites forever. 17:1 jzz5 rc://*/ta/man/translate/writing-newevent וַ֠⁠יִּסְעוּ כָּל־עֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל 1 A new scene begins here, which may need to be marked in a certain way in your language. (See: [[rc://*/ta/man/translate/writing-newevent]]) 17:1 h1li rc://*/ta/man/translate/translate-names סִ֛ין 1 The word **Sin** here is the Hebrew name of the wilderness. It is not the English word “sin.” See how you translated this in [Exodus 16:1](../16/01.md). (See: [[rc://*/ta/man/translate/translate-names]]) 17:1 e7jv rc://*/ta/man/translate/figs-metonymy עַל־פִּ֣י יְהוָ֑ה 1 Here, **mouth** refers to Yahweh’s commands (that is, what he says to do). If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “at the command of Yahweh” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1269,8 +1269,8 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 17:15 fneg נִסִּֽ⁠י 1 A **banner** is something lifted up high, perhaps like a flag, that people can see from a distance and follow. Alternate translation: “is my military standard” or “is my guidon” 17:16 lr14 כִּֽי־יָד֙ עַל־כֵּ֣ס יָ֔הּ 1 The Hebrew here is very difficult, and there are a variety of opinions regarding the meaning. Questions include: (1) Whose hand is referred to? Amalek’s, Yahweh’s, or Moses’? (2) What is the hand on (or against)? Yahweh’s throne or banner? (3) What is the meaning of the Hebrew preposition meaning on, against, or above? What does that signify? Rebellion, or taking an oath, or holding onto a symbol of power? If there is another translation in your region, it may be best to simply follow the interpretation it gives. Alternate translation: “Because a hand was on the throne of Yah” or “Because a hand was on the banner of Yah” 17:16 sw1q מִלְחָמָ֥ה לַ⁠יהוָ֖ה בַּֽ⁠עֲמָלֵ֑ק 1 This phrase has no verbs in Hebrew. You may need to translate the noun **war** as a verb. Alternate translation: “Yahweh will make war with Amalek” or “Yahweh will war against Amalek” -18:intro t8g2 0 # Exodus 18 General Notes\n\n## Structure and Formatting\n\n- v. 1-12: Jethro visits Moses and hears all that Yahweh has done\n- v. 13-27: Jethro observes Moses and advises him to set up a subsidiarity leadership structure; Moses does so\n\n## Special Concepts in this Chapter\n\n### Leadership lessons\n\nJethro taught Moses an important leadership lesson in this chapter. Many scholars look at this chapter for important leadership lessons. Moses delegated some of his responsibilities to other godly men so that he would not become worn out by all the demands made of him. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n## Possible Translation Difficulties\n\n### Order of events\n\nThe timing of the events in [18:2](../18/02.md) is not clear and, whatever their timing, may be difficult to translate. The question: Is Jethro’s **taking** Zipporah related to the past event of Moses sending her back to him at some otherwise unmentioned point in time, or is Jethro’s **taking** related to his coming to meet Moses in [18:5](../18/05.md).\n\n### Verse 11\n\n[18:11](../18/11.md) is difficult in the original and requires interpretation.\n\n### God and Yahweh\n\nIn this chapter, God, who is named Yahweh in much of the rest of the book, is mostly referred to as God instead of by his name as is usual. Translations should not suggest that they are not different beings.\n\n### Kinship: Father-in-law\n\nJethro is the father of Moses’ wife. Some languages may make a distinction between that and a woman’s father-in-law. If that is the case, note it in verses: 1-2, 5-8, 12, 14-15, 17, 24, and 27. (See: [[rc://*/ta/man/translate/translate-kinship]])\n\n### Participant reference\n\nJethro is often referred to simply as the father-in-law of Moses in this chapter. He is also named explicitly (referred to by name) an unusually high number of times (it would be more usual to have more pronouns referring to him). Frequent use of his name is likely to emphasize his familial ties and authority (or honored status). Some languages may need to alter the way he is referred to for naturalness or to convey the same sense of familial ties and authority (or honored status). -18:1 nl86 rc://*/ta/man/translate/translate-kinship חֹתֵ֣ן מֹשֶׁ֔ה 1 The label, **father-in-law of Moses** refers to the father of the wife of Moses. If your language uses a different term for a man’s father-in-law than for a woman’s father-in-law, choose the appropriate one here. Note the use of this term also in verses: 2, 5-8, 12, 14-15, 17, 24, and 27. Alternate translation: “the father of the wife of Moses” (See: [[rc://*/ta/man/translate/translate-kinship]]) +18:intro t8g2 0 # Exodus 18 General Notes\n\n## Structure and Formatting\n\n- v. 1–12: Jethro visits Moses and hears all that Yahweh has done\n- v. 13–27: Jethro observes Moses and advises him to set up a subsidiarity leadership structure; Moses does so\n\n## Special Concepts in this Chapter\n\n### Leadership lessons\n\nJethro taught Moses an important leadership lesson in this chapter. Many scholars look at this chapter for important leadership lessons. Moses delegated some of his responsibilities to other godly men so that he would not become worn out by all the demands made of him. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n## Possible Translation Difficulties\n\n### Order of events\n\nThe timing of the events in [18:2](../18/02.md) is not clear and, whatever their timing, may be difficult to translate. The question: Is Jethro’s **taking** Zipporah related to the past event of Moses sending her back to him at some otherwise unmentioned point in time, or is Jethro’s **taking** related to his coming to meet Moses in [18:5](../18/05.md).\n\n### Verse 11\n\n[18:11](../18/11.md) is difficult in the original and requires interpretation.\n\n### God and Yahweh\n\nIn this chapter, God, who is named Yahweh in much of the rest of the book, is mostly referred to as God instead of by his name as is usual. Translations should not suggest that they are not different beings.\n\n### Kinship: Father-in-law\n\nJethro is the father of Moses’ wife. Some languages may make a distinction between that and a woman’s father-in-law. If that is the case, note it in verses: 1–2, 5–8, 12, 14–15, 17, 24, and 27. (See: [[rc://*/ta/man/translate/translate-kinship]])\n\n### Participant reference\n\nJethro is often referred to simply as the father-in-law of Moses in this chapter. He is also named explicitly (referred to by name) an unusually high number of times (it would be more usual to have more pronouns referring to him). Frequent use of his name is likely to emphasize his familial ties and authority (or honored status). Some languages may need to alter the way he is referred to for naturalness or to convey the same sense of familial ties and authority (or honored status). +18:1 nl86 rc://*/ta/man/translate/translate-kinship חֹתֵ֣ן מֹשֶׁ֔ה 1 The label, **father-in-law of Moses** refers to the father of the wife of Moses. If your language uses a different term for a man’s father-in-law than for a woman’s father-in-law, choose the appropriate one here. Note the use of this term also in verses: 2, 5–8, 12, 14–15, 17, 24, and 27. Alternate translation: “the father of the wife of Moses” (See: [[rc://*/ta/man/translate/translate-kinship]]) 18:2 zw6h וַ⁠יִּקַּ֗ח יִתְרוֹ֙ חֹתֵ֣ן מֹשֶׁ֔ה אֶת־צִפֹּרָ֖ה אֵ֣שֶׁת מֹשֶׁ֑ה 1 This could mean: (1) Jethro took Zipporah to Moses, or (2) Jethro had earlier welcomed back Zipporah. 18:2 chy6 rc://*/ta/man/translate/figs-explicit אַחַ֖ר שִׁלּוּחֶֽי⁠הָ 1 This is something Moses had done earlier. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “after Moses had sent her home to her father” (See: [[rc://*/ta/man/translate/figs-explicit]]) 18:3 khs1 וְ⁠אֵ֖ת שְׁנֵ֣י בָנֶ֑י⁠הָ 1 This is the ending of the sentence that begins with the words **Jethro … took Zipporah** in [18:2](../18/02.md). This could mean: (1) Jethro took Zipporah and her two sons to Moses, or (2) Jethro had earlier welcomed back Zipporah and her two sons. @@ -1313,7 +1313,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 18:26 abx4 וְ⁠שָׁפְט֥וּ אֶת־הָ⁠עָ֖ם בְּ⁠כָל־עֵ֑ת 1 Alternate translation: “They judged the people most of the time” or “They judged the people in all regular circumstances” 18:26 z7j4 rc://*/ta/man/translate/figs-metaphor אֶת־הַ⁠דָּבָ֤ר הַ⁠קָּשֶׁה֙ יְבִיא֣וּ⁠ן אֶל־מֹשֶׁ֔ה 1 The author writes of telling Moses about the difficult cases as bringing him the difficult cases. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “They told Moses about the difficult cases” or “When there were difficult cases, they told Moses about them so that he would judge them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 18:26 ve8h הַ⁠דָּבָ֥ר הַ⁠קָּטֹ֖ן 1 Alternate translation: “easy case” -19:intro ck7e 0 # Exodus 19 General Notes\n\n## Structure and Formatting\n\nThis chapter consist of a series of Moses going up Mount Sinai, talking to Yahweh, coming down, and talking to the people. He is being the intermediary, carrying messages between Yahweh and the people.\n- v. 1-2: Arrival at Sinai\n- v. 3-8: First cycle of Moses going up and down for instruction and response\n- v. 9-15: Second cycle, people get ready to hear God\n- v. 16-19: God speaks to the people from the mountain\n- v. 20-25: Third cycle\n\n## Special Concepts in this Chapter\n\n### “A kingdom of priests”\n\nThe function of the priests was to intercede for the people. The Levites were the only priests in Israel; this is a metaphor indicating that the nation was to intercede for the world as a whole. They were also to be holy, or set apart, from the rest of the world. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n### Revealing the law\n\nThe events of this chapter are concerned with preparing the people to receive the law of Moses. The people go through all of this to prepare themselves for the law, which shows the great importance of this event for Israel. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Boundaries between Yahweh and the people\n\nMoses is told to make the people holy in preparation for meeting Yahweh, then boundaries are set up to keep the people separate from Yahweh, and then the priests are told to make themselves holy. The theme of a holy separation is beginning to be developed that will become much of the law code. +19:intro ck7e 0 # Exodus 19 General Notes\n\n## Structure and Formatting\n\nThis chapter consist of a series of Moses going up Mount Sinai, talking to Yahweh, coming down, and talking to the people. He is being the intermediary, carrying messages between Yahweh and the people.\n- v. 1–2: Arrival at Sinai\n- v. 3–8: First cycle of Moses going up and down for instruction and response\n- v. 9–15: Second cycle, people get ready to hear God\n- v. 16–19: God speaks to the people from the mountain\n- v. 20–25: Third cycle\n\n## Special Concepts in this Chapter\n\n### “A kingdom of priests”\n\nThe function of the priests was to intercede for the people. The Levites were the only priests in Israel; this is a metaphor indicating that the nation was to intercede for the world as a whole. They were also to be holy, or set apart, from the rest of the world. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n### Revealing the law\n\nThe events of this chapter are concerned with preparing the people to receive the law of Moses. The people go through all of this to prepare themselves for the law, which shows the great importance of this event for Israel. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Boundaries between Yahweh and the people\n\nMoses is told to make the people holy in preparation for meeting Yahweh, then boundaries are set up to keep the people separate from Yahweh, and then the priests are told to make themselves holy. The theme of a holy separation is beginning to be developed that will become much of the law code. 19:1 r5tj rc://*/ta/man/translate/translate-ordinal בַּ⁠חֹ֨דֶשׁ֙ הַ⁠שְּׁלִישִׁ֔י & בַּ⁠יּ֣וֹם הַ⁠זֶּ֔ה 1 This means they arrived at the wilderness on the first day of the month just as they left Egypt on the first day of the month. The first day of the third month on the Hebrew calendar is near the middle of May on Western calendars. If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “In the month 3 … on the day 1 of the month” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 19:2 nk51 rc://*/ta/man/translate/translate-names מֵ⁠רְפִידִ֗ים 1 **Rephidim** is an area on the edge of the wilderness of Sinai where the people of Israel had been camping. See how you translated this name in [Exodus 17:1](../17/01.md). (See: [[rc://*/ta/man/translate/translate-names]]) 19:3 kgev rc://*/ta/man/translate/figs-parallelism תֹאמַר֙ לְ⁠בֵ֣ית יַעֲקֹ֔ב וְ⁠תַגֵּ֖יד לִ⁠בְנֵ֥י יִשְׂרָאֵֽל 1 These two phrases have exactly the same meaning. This may be for poetic effect, as Yahweh’s statement here through [19:6](../19/06.md) is somewhat artfully crafted. You may need to use a strategy other than parallelism to achieve a similar poetic effect in your language. (See: [[rc://*/ta/man/translate/figs-parallelism]]) @@ -1353,7 +1353,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 19:24 w8lx לֶךְ־רֵ֔ד 1 Alternate translation: “Go down” 19:24 bk6p rc://*/ta/man/translate/figs-metaphor אַל־יֶֽהֶרְס֛וּ 1 God spoke about walking past the boundary as if they might **break** down a barrier and walk through it. See how you translated a similar phrase in [Exodus 19:21](../19/21.md). If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “must not go beyond the boundary” or “must not go through the barrier” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 19:24 p1yq rc://*/ta/man/translate/figs-metaphor יִפְרָץ־בָּֽ⁠ם 1 Yahweh’s anger and judgment are pictured as something that will **burst** forth from him. See how you translated a similar phrase in [Exodus 19:22](../19/22.md). If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “he kill them in anger” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -20:intro x7vt 0 # Exodus 20 General Notes\n\n## Structure and Formatting\n\n- v. 1-17: Yahweh gives the Ten Commandments\n- v. 18-21: the people react\n- v. 22-26: Yahweh gives a little more explanation about idols and altars\n\n## Special Concepts in this Chapter\n\n### Covenant\n\nYahweh’s covenant faithfulness is now based on the covenant he made with Abraham as well as the covenant he is making with Moses. (See: [[rc://*/tw/dict/bible/kt/covenantfaith]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n### Form of you\n\nThe singular form of you is used in the commandments; however, the commandments applied to the whole Israelite community. There is both a singular and a corporate aspect to them. You may need to choose between singular and plural if your language makes that distinction. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) +20:intro x7vt 0 # Exodus 20 General Notes\n\n## Structure and Formatting\n\n- v. 1–17: Yahweh gives the Ten Commandments\n- v. 18–21: the people react\n- v. 22–26: Yahweh gives a little more explanation about idols and altars\n\n## Special Concepts in this Chapter\n\n### Covenant\n\nYahweh’s covenant faithfulness is now based on the covenant he made with Abraham as well as the covenant he is making with Moses. (See: [[rc://*/tw/dict/bible/kt/covenantfaith]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n### Form of you\n\nThe singular form of you is used in the commandments; however, the commandments applied to the whole Israelite community. There is both a singular and a corporate aspect to them. You may need to choose between singular and plural if your language makes that distinction. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 20:2 qg71 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Yahweh speaks of **Egypt** as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](../13/03.md). If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “from the place where you were slaves” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 20:3 r9h3 לֹֽ֣א יִהְיֶֽה־לְ⁠ךָ֛ אֱלֹהִ֥ים אֲחֵרִ֖ים עַל־פָּנָֽ⁠יַ 1 Alternate translation: “You must not worship any other gods besides me” 20:4 s7n3 rc://*/ta/man/translate/figs-merism וְ⁠כָל־תְּמוּנָ֔ה אֲשֶׁ֤ר בַּ⁠שָּׁמַ֨יִם֙ מִ⁠מַּ֔עַל וַ⁠אֲשֶׁ֥ר בָּ⁠אָ֖רֶץ מִ⁠תָּ֑חַת וַ⁠אֲשֶׁ֥ר בַּ⁠מַּ֖יִם מִ⁠תַּ֥חַת לָ⁠אָֽרֶץ 1 This list means all created things wherever they are. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “nor anything that looks like anything created, whether that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (See: [[rc://*/ta/man/translate/figs-merism]]) @@ -1388,7 +1388,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 20:26 qm1b rc://*/ta/man/translate/figs-explicit וְ⁠לֹֽא־תַעֲלֶ֥ה בְ⁠מַעֲלֹ֖ת עַֽל־מִזְבְּחִ֑⁠י 1 If you need to connect this statement more explicitly to the previous statements regarding building the alter, you could add a phrase about building steps. Alternate translation: “Do not build steps up to the altar and go up to it on those steps” (See: [[rc://*/ta/man/translate/figs-explicit]]) 20:26 e28y rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֛ר לֹֽא־תִגָּלֶ֥ה עֶרְוָתְ⁠ךָ֖ עָלָֽי⁠ו 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that you do not expose your nakedness over it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 20:26 h2qd עֶרְוָתְ⁠ךָ֖ 1 Alternate translation: “your private parts” -21:intro dnd3 0 # Exodus 21 General Notes\n\nThis chapter begins to give the Israelite civil case law, that is, the explanation of how to apply the principles condensed in the ten commandments.\n\n## Structure:\n\n- 1: Introduction\n- 2-6: Laws regarding male slaves\n- 7-11: Laws regarding female slaves\n- 12-17: Capital crimes\n- 18-36: Liability laws\n * 18-27: Regarding human violence\n * 28-36: Regarding damage done by or to animals\n\n## Translation Issues in this Chapter\n\n### Hypothetical situations\n\nThroughout the case law, a hypothetical situation is introduced with “when” or “if.” It is followed by a description of the situation; then there is the penalty or action to be taken in those situations. A hypothetical person may be introduced with “anyone” or “whoever.” Most verses for the next several chapters will have these hypothetical situations. See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]] Translators familiar with Hebrew may want to notice that, generally, major divisions are introduced by כִּי (ki) and minor divisions within a topic are introduced by אִם (’im).\n\n### Passive construction\n\nMany portions of these situations are written in the passive voice. Some languages may have to change all or some of these to active voice. See: [[rc://*/ta/man/translate/figs-activepassive]].\n\n### Daughters sold as servants\n\nThe section from [21:7-11](../21/07.md) may be somewhat confusing because a daughter that is sold as a servant is seamlessly connected to her becoming someone’s wife. It seems the two things could be closely related.\n\n### Ransom payment\n\nIn [21:30](../21/30.md) a man whose bull killed someone may evade the death penalty by paying a ransom price, but the conditions for that happening are not clear. +21:intro dnd3 0 # Exodus 21 General Notes\n\nThis chapter begins to give the Israelite civil case law, that is, the explanation of how to apply the principles condensed in the ten commandments.\n\n## Structure:\n\n- 1: Introduction\n- 2–6: Laws regarding male slaves\n- 7–11: Laws regarding female slaves\n- 12–17: Capital crimes\n- 18–36: Liability laws\n * 18–27: Regarding human violence\n * 28–36: Regarding damage done by or to animals\n\n## Translation Issues in this Chapter\n\n### Hypothetical situations\n\nThroughout the case law, a hypothetical situation is introduced with “when” or “if.” It is followed by a description of the situation; then there is the penalty or action to be taken in those situations. A hypothetical person may be introduced with “anyone” or “whoever.” Most verses for the next several chapters will have these hypothetical situations. See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]] Translators familiar with Hebrew may want to notice that, generally, major divisions are introduced by כִּי (ki) and minor divisions within a topic are introduced by אִם (’im).\n\n### Passive construction\n\nMany portions of these situations are written in the passive voice. Some languages may have to change all or some of these to active voice. See: [[rc://*/ta/man/translate/figs-activepassive]].\n\n### Daughters sold as servants\n\nThe section from [21:7–11](../21/07.md) may be somewhat confusing because a daughter that is sold as a servant is seamlessly connected to her becoming someone’s wife. It seems the two things could be closely related.\n\n### Ransom payment\n\nIn [21:30](../21/30.md) a man whose bull killed someone may evade the death penalty by paying a ransom price, but the conditions for that happening are not clear. 21:1 xxf4 you must set before them 0 Yahweh continues speaking to Moses. There is no quote break between chapters. 21:1 hhf7 תָּשִׂ֖ים 1 Alternate translation: “you must give” or “you must tell” 21:1 ddql rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠הֶֽם 1 Here, **faces** represents the presence of the nation. Alternate translation: “before them” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1399,7 +1399,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 21:3 e467 אִם־בַּ֤עַל אִשָּׁה֙ ה֔וּא 1 Alternate translation: “if he was married when he became a slave” or “if he came as a married man” 21:5 yj8x אָמֹ֤ר יֹאמַר֙ 1 Alternate translation: “makes a statement, saying” 21:5 jqh4 לֹ֥א אֵצֵ֖א חָפְשִֽׁי 1 Alternate translation: “I do not want my master to set me free” -21:6 vnjk rc://*/ta/man/translate/figs-metonymy הָ֣⁠אֱלֹהִ֔ים 1 The word for **God** at its most literal means “great ones.” Here it may have this basic meaning and refer to human judges or other leaders in Israel. It may also be a metonym and refer to the judges because they represent God to the people and have his authority. Texts other than the standard Hebrew text support this reading. See [Exodus 22:8-9](../22/08.md) for another example of this. Alternate translation: “the judges” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +21:6 vnjk rc://*/ta/man/translate/figs-metonymy הָ֣⁠אֱלֹהִ֔ים 1 The word for **God** at its most literal means “great ones.” Here it may have this basic meaning and refer to human judges or other leaders in Israel. It may also be a metonym and refer to the judges because they represent God to the people and have his authority. Texts other than the standard Hebrew text support this reading. See [Exodus 22:8–9](../22/08.md) for another example of this. Alternate translation: “the judges” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 21:6 z8x1 וְ⁠רָצַ֨ע & אֶת־אָזְנ⁠וֹ֙ 1 Alternate translation: “and … will put a hole in his ear” 21:6 xpd3 בַּ⁠מַּרְצֵ֔עַ 1 An **awl** is a pointed tool used to make a hole 21:6 k6ev לְ⁠עֹלָֽם 1 Alternate translation: “until the end of his life” or “until he dies” @@ -1525,7 +1525,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 22:30 j345 rc://*/ta/man/translate/translate-numbers שִׁבְעַ֤ת 1 Alternate translation: “7” (See: [[rc://*/ta/man/translate/translate-numbers]]) 22:30 m4wq rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֥וֹם הַ⁠שְּׁמִינִ֖י 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “on day 8” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 22:31 jjhn rc://*/ta/man/translate/figs-abstractnouns וְ⁠אַנְשֵׁי־קֹ֖דֶשׁ תִּהְי֣וּ⁠ן לִ֑⁠י 1 If your language does not use an abstract noun for the idea of **holiness**, you can express the same idea in another way. Alternate translation: “And you shall be holy men to men” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -23:intro hk5t 0 # Exodus 23 General Notes\n\n## Structure\n\nThis chapter continues the list of case laws for Israel. It also touches on the patterns of life regarding the Sabbaths ([23:10-12](../23/10.md)) and Festivals ([23:14-19](../23/14.md)). At [23:20](../23/20.md) Yahweh begins telling them about their future as they go to and live in the promised land.\n\n## Special Concepts in this Chapter\n\n### Celebrations of feasts and festivals\n\nThe people of Israel were required to celebrate certain feasts and festivals. These were part of the law of Moses, and some are described in this chapter. Their purpose was to worship Yahweh and to remember the great things Yahweh has done for them. +23:intro hk5t 0 # Exodus 23 General Notes\n\n## Structure\n\nThis chapter continues the list of case laws for Israel. It also touches on the patterns of life regarding the Sabbaths ([23:10–12](../23/10.md)) and Festivals ([23:14–19](../23/14.md)). At [23:20](../23/20.md) Yahweh begins telling them about their future as they go to and live in the promised land.\n\n## Special Concepts in this Chapter\n\n### Celebrations of feasts and festivals\n\nThe people of Israel were required to celebrate certain feasts and festivals. These were part of the law of Moses, and some are described in this chapter. Their purpose was to worship Yahweh and to remember the great things Yahweh has done for them. 23:1 we1y 0 # General Information:\n\nYahweh continues telling Moses his laws for the people of Israel. 23:1 eeoc rc://*/ta/man/translate/figs-abstractnouns לֹ֥א תִשָּׂ֖א שֵׁ֣מַע שָׁ֑וְא 1 If your language does not use abstract nouns for the ideas of **report** and **emptiness**, you can express the same idea in another way. Alternate translation: “You must not report emptily” or “You must not report falsely” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 23:1 l4xr שֵׁ֣מַע שָׁ֑וְא 1 Alternate translation: “a false testimony” @@ -1590,7 +1590,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 23:30 mne7 rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 This means “ahead of you.” Alternate translation: “from before you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 23:31 my2e rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶֽי⁠ךָ 1 This means “ahead of you.” Alternate translation: “from before you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 23:33 d1fp rc://*/ta/man/translate/figs-metaphor כִּֽי־יִהְיֶ֥ה לְ⁠ךָ֖ לְ⁠מוֹקֵֽשׁ 1 This means worshiping other gods will lead the people of Israel to certain destruction, as if they were an animal caught in a hunter’s trap. It could also be saying that leaving the other people around will make it so that the Israelites see the other people’s worship and are lured (like in a trap) into worshiping the other gods, which is a sin against Yahweh. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “Worshiping them will surely destroy you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -24:intro b83l 0 # Exodus 24 General Notes\n\n## Structure\n\n- v. 1-2: Yahweh summons Moses\n- v. 3-8: Moses reads the covenant and the people accept it; this is ritually marked by sacrifice and sprinkling of blood\n- v. 9-11: Moses and Israelite elders go up the mountain, see God and eat\n- v. 12-15: Yahweh summons Moses further up the mountain without the other elders, and he goes\n- v. 16-18: Description of Yahweh’s glory, and Moses is at the top of the mountain\n\n## Potential Translation Issues\n\n- there are a number of similes used to describe people’s encounter with God\n- “covenant” appears in a variety of ways\n- the mountain, the mountain of God, and Mount Sinai are all the same location\n\n## Special Concepts in this Chapter\n\n### Moses’ covenant\n\nThe people of Israel promise to obey the covenant Yahweh made with Moses. Their continued blessings were contingent upon their obedience to this covenant. (See: [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n### God’s holiness\n\nBecause Yahweh is perfectly holy, he can only be approached in a certain way. Because of this, only Moses was allowed near Yahweh. This is also why Yahweh is described as a “devouring fire.” (See: [[rc://*/tw/dict/bible/kt/holy]]) +24:intro b83l 0 # Exodus 24 General Notes\n\n## Structure\n\n- v. 1–2: Yahweh summons Moses\n- v. 3–8: Moses reads the covenant and the people accept it; this is ritually marked by sacrifice and sprinkling of blood\n- v. 9–11: Moses and Israelite elders go up the mountain, see God and eat\n- v. 12–15: Yahweh summons Moses further up the mountain without the other elders, and he goes\n- v. 16–18: Description of Yahweh’s glory, and Moses is at the top of the mountain\n\n## Potential Translation Issues\n\n- there are a number of similes used to describe people’s encounter with God\n- “covenant” appears in a variety of ways\n- the mountain, the mountain of God, and Mount Sinai are all the same location\n\n## Special Concepts in this Chapter\n\n### Moses’ covenant\n\nThe people of Israel promise to obey the covenant Yahweh made with Moses. Their continued blessings were contingent upon their obedience to this covenant. (See: [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n### God’s holiness\n\nBecause Yahweh is perfectly holy, he can only be approached in a certain way. Because of this, only Moses was allowed near Yahweh. This is also why Yahweh is described as a “devouring fire.” (See: [[rc://*/tw/dict/bible/kt/holy]]) 24:1 hji6 rc://*/ta/man/translate/writing-newevent Nadab … Abihu 0 A new scene begins here, which may need to be marked in a certain way in your language. (See: [[rc://*/ta/man/translate/writing-newevent]]) 24:1 c97i rc://*/ta/man/translate/translate-names נָדָ֣ב וַ⁠אֲבִיה֔וּא 1 **Nadab and Abihu** are men’s names. See how you translated these names in [Exodus 6:23](../06/23.md). (See: [[rc://*/ta/man/translate/translate-names]]) 24:1 zukb rc://*/ta/man/translate/figs-123person אֶל־יְהוָ֗ה 1 Yahweh refers to himself in the third person. If this is confusing in your language, you may use the first person. Alternate translation: “to me” (See: [[rc://*/ta/man/translate/figs-123person]]) @@ -1598,7 +1598,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 24:1 ymip rc://*/ta/man/translate/figs-explicit וְ⁠הִשְׁתַּחֲוִיתֶ֖ם 1 Here, after **bow down,** “to me” is implied. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “and you shall bow down to me” (See: [[rc://*/ta/man/translate/figs-explicit]]) 24:2 p06o rc://*/ta/man/translate/writing-pronouns וְ⁠הֵ֖ם 1 Here, **they** refers to all the other people mentioned in [24:1](../24/01.md). Alternate translation: “and Aaron, Nadab, Abihu, and the elders” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 24:2 dqnp rc://*/ta/man/translate/figs-123person אֶל־יְהוָ֔ה 1 Yahweh refers to himself in the third person. If this is confusing in your language, you may use the first person. Alternate translation: “to me” (See: [[rc://*/ta/man/translate/figs-123person]]) -24:3 sbc3 rc://*/ta/man/translate/writing-newevent with one voice 0 Verses 3-8 tell of a different scene than the rest of the chapter, which may need to be marked in a certain way in your language. It seems that there were some preparations needed before Moses and the elders could go up to meet Yahweh. (See: [[rc://*/ta/man/translate/writing-newevent]]) +24:3 sbc3 rc://*/ta/man/translate/writing-newevent with one voice 0 Verses 3–8 tell of a different scene than the rest of the chapter, which may need to be marked in a certain way in your language. It seems that there were some preparations needed before Moses and the elders could go up to meet Yahweh. (See: [[rc://*/ta/man/translate/writing-newevent]]) 24:3 nuqr with one voice 0 See [Exodus 19:8](../19/08.md) for how you translated a very similar event. 24:3 cg32 rc://*/ta/man/translate/figs-idiom ק֤וֹל אֶחָד֙ 1 Here, **with one voice** is an idiom that means the people were in complete agreement. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “together” or “in agreement” (See: [[rc://*/ta/man/translate/figs-idiom]]) 24:4 h7gg תַּ֣חַת הָ⁠הָ֑ר 1 Alternate translation: “at the base of the mountain” @@ -1629,7 +1629,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 24:17 e4n6 rc://*/ta/man/translate/figs-simile כְּ⁠אֵ֥שׁ אֹכֶ֖לֶת 1 This means the glory of Yahweh was very large and seemed to burn brightly, like a fire. If it would be helpful in your language, you could use an equivalent comparison or express this meaning plainly. Alternate translation: “like a big fire burning” (See: [[rc://*/ta/man/translate/figs-simile]]) 24:17 k5lj rc://*/ta/man/translate/figs-idiom לְ⁠עֵינֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל 1 Their **eyes** represent seeing, and seeing represents their thoughts or judgment about what they saw. If your readers would not understand what this image means in this context, you could use an equivalent idiom from your culture. Alternatively, you could express the meaning plainly. See how you translated a similar expression in [15:26](../15/26.md). Alternate translation: “to the Israelites” (See: [[rc://*/ta/man/translate/figs-idiom]]) 24:18 h1wy rc://*/ta/man/translate/translate-numbers אַרְבָּעִ֣ים י֔וֹם וְ⁠אַרְבָּעִ֖ים לָֽיְלָה 1 Alternate translation: “forty days and forty nights” (See: [[rc://*/ta/man/translate/translate-numbers]]) -25:intro t23a 0 # Exodus 25 General Notes\n\n## Structure:\n\n* v. 1-7: Instructions for gifts the Israelites may give to help build the place where they will worship God\n* v. 8-9: Introductory building instructions\n* v. 10-22: Instructions for building the Box of the Testimony\n* v. 23-30: Instructions for building the table\n* v. 31-39: Instructions for building the lampstand\n* v. 40: Summary instruction\n\n## Special Concepts in this Chapter\n\n* The tent of meeting and Box of the Testimony are introduced in this chapter.\n* Translators will need to take special care in translating the concept of atonement.\n\n## Potential Translation Issues in this Chapter:\n\n* There are many unfamiliar items in this chapter. Fortunately they are mostly all physical items. Translators will have to try to understand what each item is and translate it into the closest equivalent in their culture. It may be helpful for translators to try to find images depicting some of the items the Israelites were to make.\n* There are some biblical weights and measurements that translators may not have encountered before.\n* From [25:11](../25/11.md) until the end of chapter 30, almost every instruction regarding the construction of the tent of meeting and all the associated items are given with a singular form of “you,” as if Moses himself would make them. However, it is clear and made explicit in [chapter 31](../31/01.md) that certain skilled craftsmen will receive these instructions from Moses and make these items. In some languages you may need to change from second to third person throughout, following the pattern in [25:10](../25/10.md). There are a few exceptions which will have their own note. See: [[rc://*/ta/man/translate/figs-123person]] and [[rc://*/ta/man/translate/figs-youcrowd]]. +25:intro t23a 0 # Exodus 25 General Notes\n\n## Structure:\n\n* v. 1–7: Instructions for gifts the Israelites may give to help build the place where they will worship God\n* v. 8–9: Introductory building instructions\n* v. 10–22: Instructions for building the Box of the Testimony\n* v. 23–30: Instructions for building the table\n* v. 31–39: Instructions for building the lampstand\n* v. 40: Summary instruction\n\n## Special Concepts in this Chapter\n\n* The tent of meeting and Box of the Testimony are introduced in this chapter.\n* Translators will need to take special care in translating the concept of atonement.\n\n## Potential Translation Issues in this Chapter:\n\n* There are many unfamiliar items in this chapter. Fortunately they are mostly all physical items. Translators will have to try to understand what each item is and translate it into the closest equivalent in their culture. It may be helpful for translators to try to find images depicting some of the items the Israelites were to make.\n* There are some biblical weights and measurements that translators may not have encountered before.\n* From [25:11](../25/11.md) until the end of chapter 30, almost every instruction regarding the construction of the tent of meeting and all the associated items are given with a singular form of “you,” as if Moses himself would make them. However, it is clear and made explicit in [chapter 31](../31/01.md) that certain skilled craftsmen will receive these instructions from Moses and make these items. In some languages you may need to change from second to third person throughout, following the pattern in [25:10](../25/10.md). There are a few exceptions which will have their own note. See: [[rc://*/ta/man/translate/figs-123person]] and [[rc://*/ta/man/translate/figs-youcrowd]]. 25:2 ygtd rc://*/ta/man/translate/figs-quotemarks דַּבֵּר֙ 1 The beginning of this verse marks the start of a very long direct quote which continues until the end of [Exo 30:10](../30/10.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 25:2 tktu rc://*/ta/man/translate/figs-quotations דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְ⁠יִקְחוּ־לִ֖⁠י תְּרוּמָ֑ה 1 In some languages you may have to make **and they shall take a contribution for me** a direct quote. Note that this will make it a second-level quotation and you will need to mark it with second-level quotation marking if your language uses them. Alternate translation: “Say to the sons of Israel, ‘You shall take a contribution for me.’” (See: [[rc://*/ta/man/translate/figs-quotations]]) 25:2 r5yr rc://*/ta/man/translate/figs-idiom אֲשֶׁ֣ר יִדְּבֶ֣⁠נּוּ לִבּ֔⁠וֹ 1 This is an idiom that indicates a person’s desire to give an offering. Many languages will have a similar idiom, though the body part may vary. Alternate translation: “who wants to give one” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -1678,7 +1678,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 25:40 y081 rc://*/ta/man/translate/figs-explicit וּ⁠רְאֵ֖ה וַ⁠עֲשֵׂ֑ה 1 All the items described in this chapter are included in what Moses is told to **see and make**. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “See and make everything I have described” (See: [[rc://*/ta/man/translate/figs-explicit]]) 25:40 gyte rc://*/ta/man/translate/figs-metonymy וּ⁠רְאֵ֖ה וַ⁠עֲשֵׂ֑ה 1 Here, **see** relates to observing or overseeing. Essentially, Yahweh is telling Moses to be careful as he observes the pattern on the mountain and as he sees the craftsmen of Israel working on these items, so that they are made correctly. Alternate translation: “Observe carefully and work exactly” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 25:40 l7je rc://*/ta/man/translate/figs-activepassive אַתָּ֥ה מָרְאֶ֖ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I am showing you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -26:intro emw7 0 # Exodus 26 General Notes\n\n- The sacred tent has four layers (from inside to out): linen, goats’ hair, tanned rams’ skins, and fine leather.\n- There are multiple different curtains described using three different Hebrew words: one sort of curtains to make the walls of the tent ([26:1-13](../26/01.md)), another to separate the Holy Place and Most Holy Place (also known as Holy of Holies) ([26:31-34](../26/31.md)), and another for the entrance of the sacred tent ([26:36-37](../26/36.md)). If there are words in your language that would make a distinction between these sorts of hanging cloths, it would be appropriate to make a distinction in your translation.\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n- v. 1-30: Instructions for constructing the exterior of the sacred tent\n * v. 1-6: Inner covering\n * v. 7-14: Outer covering layers\n * v. 15-30: Wooden framework\n- v. 31-35: Instructions for arranging the interior of the sacred tent\n- v. 36-37: Instructions for hanging the entrance curtain\n\n## Special Concepts in this Chapter\n\n### The tent of meeting\n\nThis chapter gives specific instructions regarding the building of a tent where Moses would meet Yahweh and the box would be stored. This would eventually become the Dwelling. (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/holy]]) +26:intro emw7 0 # Exodus 26 General Notes\n\n- The sacred tent has four layers (from inside to out): linen, goats’ hair, tanned rams’ skins, and fine leather.\n- There are multiple different curtains described using three different Hebrew words: one sort of curtains to make the walls of the tent ([26:1–13](../26/01.md)), another to separate the Holy Place and Most Holy Place (also known as Holy of Holies) ([26:31–34](../26/31.md)), and another for the entrance of the sacred tent ([26:36–37](../26/36.md)). If there are words in your language that would make a distinction between these sorts of hanging cloths, it would be appropriate to make a distinction in your translation.\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n- v. 1–30: Instructions for constructing the exterior of the sacred tent\n * v. 1–6: Inner covering\n * v. 7–14: Outer covering layers\n * v. 15–30: Wooden framework\n- v. 31–35: Instructions for arranging the interior of the sacred tent\n- v. 36–37: Instructions for hanging the entrance curtain\n\n## Special Concepts in this Chapter\n\n### The tent of meeting\n\nThis chapter gives specific instructions regarding the building of a tent where Moses would meet Yahweh and the box would be stored. This would eventually become the Dwelling. (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/holy]]) 26:1 ks8r rc://*/ta/man/translate/figs-yousingular תַּעֲשֶׂ֖ה 1 Yahweh is speaking to Moses, so the word **you** is singular. Yahweh probably expected Moses to tell someone else to do the actual work, but Moses would be the one responsible for seeing that the work was done correctly. Alternate translation: “, tell a craftsman to make” (See: [[rc://*/ta/man/translate/figs-yousingular]]) 26:1 vre7 וּ⁠תְכֵ֤לֶת וְ⁠אַרְגָּמָן֙ וְ⁠תֹלַ֣עַת שָׁנִ֔י 1 This could mean: (1) “material that is dyed blue, purple, and scarlet,” probably wool yarn, or (2) “blue, purple and scarlet dye” to dye the linen. See how you translated a similar phrase in [Exodus 25:4](../25/04.md). 26:1 xvs7 rc://*/ta/man/translate/translate-unknown וְ⁠תֹלַ֣עַת שָׁנִ֔י 1 A bright red color for dying cloth was extracted from these worms. Alternate translation: “and bright red” (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -1726,13 +1726,13 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 26:33 p2yq rc://*/ta/man/translate/translate-unknown הַ⁠קְּרָסִים֒ 1 The **clasps** fit into the loops to hold the curtains together. See how you translated these in [Exodus 26:6](../26/06.md). (See: [[rc://*/ta/man/translate/translate-unknown]]) 26:33 x28l rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ הַ⁠קֳּדָשִֽׁים 1 Here, **Holy of Holies** means extremely or uniquely holy. If this form would not express that this place would become uniquely holy in your language you may need to find another way to express this idea. Alternate translation: “the Most Holy Place” or “the Extraordinarily Holy Place” (See: [[rc://*/ta/man/translate/figs-possession]]) 26:34 u3tu rc://*/ta/man/translate/figs-possession בְּ⁠קֹ֖דֶשׁ הַ⁠קֳּדָשִֽׁים 1 Here, **Holy of Holies** means extremely holy, as in, the holiest of the holy places. If this form would not express that this place would become uniquely holy in your language you may need to find another way to express this idea. See how you translated it in the previous verse. Alternate translation: “in the Most Holy Place” or “in the Extraordinarily Holy Place” (See: [[rc://*/ta/man/translate/figs-possession]]) -26:35 lv9e הַ⁠שֻּׁלְחָן֙ & הַ⁠מְּנֹרָה֙ 1 This is the **table** Yahweh told Moses how to make in [25:23-30](../25/23.md) and the **lampstand** he told him how to make in [25:31-39](../25/31.md). +26:35 lv9e הַ⁠שֻּׁלְחָן֙ & הַ⁠מְּנֹרָה֙ 1 This is the **table** Yahweh told Moses how to make in [25:23–30](../25/23.md) and the **lampstand** he told him how to make in [25:31–39](../25/31.md). 26:36 tiz7 The table must be on the north side 0 See how you translated very similar text in [Exodus 26:1](../26/01.md). 26:36 rr16 תְּכֵ֧לֶת וְ⁠אַרְגָּמָ֛ן וְ⁠תוֹלַ֥עַת שָׁנִ֖י 1 This could mean: (1) “yarn that is dyed blue, purple, and scarlet,” probably wool yarn, or (2) “blue, purple, and scarlet dye” to dye the linen. See how you translated this in [Exodus 25:4](../25/04.md). 26:36 f6td rc://*/ta/man/translate/translate-unknown וְ⁠שֵׁ֣שׁ מָשְׁזָ֑ר 1 This was cloth made from fine linen threads that someone twisted together to make a stronger thread. (See: [[rc://*/ta/man/translate/translate-unknown]]) 26:36 r2fy rc://*/ta/man/translate/translate-unknown רֹקֵֽם 1 Alternate translation: “a person who sews decorative designs into cloth” or “a person who embroiders” (See: [[rc://*/ta/man/translate/translate-unknown]]) 26:37 av60 an embroiderer 0 See how you translated very similar instructions in [26:32](../26/32.md). -27:intro x4f7 0 # Exodus 27 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n- v. 1-8: Instructions for constructing the altar\n- v. 9-19: Instructions for constructing the outer curtain walls forming the courtyard around the sacred tent\n- v. 20-21: Instructions for the lampstand\n\n## Special Concepts in this Chapter\n\n### The tent of meeting\n\nThis chapter gives specific instructions regarding building the courtyard area around the Dwelling containing the altar where priests made sacrifices to Yahweh.\n\n## Potential Translation Issues\n\n- The verb **make** at the beginning of [27:9](../27/09.md) is the only verb from verses 9-18. Some languages may be able to translate a clause chain this long without additional verbs. Others (including English), will need to supply at least a minimum number of verbs (ULT) or quite a few verbs (UST) for naturalness.\n- There continue to be a number of possibly unknown terms, still all tangible objects. +27:intro x4f7 0 # Exodus 27 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n- v. 1–8: Instructions for constructing the altar\n- v. 9–19: Instructions for constructing the outer curtain walls forming the courtyard around the sacred tent\n- v. 20–21: Instructions for the lampstand\n\n## Special Concepts in this Chapter\n\n### The tent of meeting\n\nThis chapter gives specific instructions regarding building the courtyard area around the Dwelling containing the altar where priests made sacrifices to Yahweh.\n\n## Potential Translation Issues\n\n- The verb **make** at the beginning of [27:9](../27/09.md) is the only verb from verses 9–18. Some languages may be able to translate a clause chain this long without additional verbs. Others (including English), will need to supply at least a minimum number of verbs (ULT) or quite a few verbs (UST) for naturalness.\n- There continue to be a number of possibly unknown terms, still all tangible objects. 27:1 s8qy rc://*/ta/man/translate/translate-bdistance חָמֵשׁ֩ אַמּ֨וֹת & וְ⁠חָמֵ֧שׁ אַמּ֣וֹת & וְ⁠שָׁלֹ֥שׁ אַמּ֖וֹת 1 If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. A cubit is approximately 46 centimeters. For your reference, a more precise conversion to metric is: 2.3 meters … 2.3 meters … 138 centimeters (See: [[rc://*/ta/man/translate/translate-bdistance]]) 27:4 hsq3 מִכְבָּ֔ר 1 The **grate** is a frame of crossed metal bars for holding wood when burning. 27:4 vlau וְ⁠עָשִׂ֣יתָ עַל־הָ⁠רֶ֗שֶׁת אַרְבַּע֙ טַבְּעֹ֣ת נְחֹ֔שֶׁת עַ֖ל אַרְבַּ֥ע קְצוֹתָֽי⁠ו 1 You may want to refer back to several other passages regarding making rings for carrying poles when translating this verse. See [Exo 25:12](../25/12.md), [Exo 25:26](../25/26.md), and [Exo 25:27](../25/27.md). @@ -1743,7 +1743,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 27:9 v748 rc://*/ta/man/translate/translate-unknown שֵׁ֣שׁ מָשְׁזָ֗ר 1 This was cloth made from fine linen threads that someone twisted together to make a stronger thread. See how you translated this in [Exodus 25:4](../25/04.md). (See: [[rc://*/ta/man/translate/translate-unknown]]) 27:9 ce9a rc://*/ta/man/translate/translate-bdistance מֵאָ֤ה בָֽ⁠אַמָּה֙ 1 You can convert this length to a measurement system familiar to your people if that is the style of translation that you are using. A cubit is approximately 46 centimeters. For your reference, a more precise conversion to metric is: 46 meters (See: [[rc://*/ta/man/translate/translate-bdistance]]) 27:10 qq8f וְ⁠עַמֻּדָ֣י⁠ו עֶשְׂרִ֔ים וְ⁠אַדְנֵי⁠הֶ֥ם עֶשְׂרִ֖ים נְחֹ֑שֶׁת 1 Here, **bronze** may refer to both the **pillars** and the **bases**, or just to the **bases.** The pillars inside the tent were of wood overlaid with gold; these may be wood overlaid with bronze. -27:11 gjg5 there must be hangings one hundred cubits long 0 See how you translated many similar words in [Exodus 27:9-10](../27/09.md). +27:11 gjg5 there must be hangings one hundred cubits long 0 See how you translated many similar words in [Exodus 27:9–10](../27/09.md). 27:11 ynao rc://*/ta/man/translate/figs-ellipsis מֵ֣אָה 1 Here, “cubits” is omitted because it is understood as a repetition of the instructions in verse 9. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “100 cubits” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 27:11 xev2 rc://*/ta/man/translate/translate-bdistance מֵ֣אָה 1 You can convert this length to a measurement system familiar to your people if that is the style of translation that you are using. A cubit is approximately 46 centimeters. For your reference, a more precise conversion to metric is: 46 meters (See: [[rc://*/ta/man/translate/translate-bdistance]]) 27:12 p4u4 rc://*/ta/man/translate/translate-bdistance חֲמִשִּׁ֣ים אַמָּ֑ה 1 You can convert this length to a measurement system familiar to your people if that is the style of translation that you are using. A cubit is approximately 46 centimeters. For your reference, a more precise conversion to metric is: 23 meters (See: [[rc://*/ta/man/translate/translate-bdistance]]) @@ -1764,7 +1764,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 27:21 nlwz יַעֲרֹךְ֩ אֹת֨⁠וֹ 1 Here, **it** refers to the lamp mentioned in the previous verse and **arrange** means to set it up for burning, and light it. Alternate translation: “shall set up the lampstand and light it” 27:21 j41s rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 Here, **face** represents the presence of Yahweh. Alternate translation: “in front of me” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 27:21 vr7m חֻקַּ֤ת עוֹלָם֙ לְ⁠דֹ֣רֹתָ֔⁠ם מֵ⁠אֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated a similar statement in [12:14](../12/14.md) -28:intro r3yx 0 # Exodus 28 General Notes\n\n## Structure\n\n- v. 1: Introduction - Aaron and sons will become priests\n- v. 2-5: General introduction of sacred clothing\n- v. 6-14: Instructions for the ephod\n * v. 9-14: Instructions regarding stones on ephod\n- v. 15-28: Instructions for the breastpiece\n * v. 17-21: Instructions regarding stones on breastpiece\n * v. 22-28: Instructions for mounting the breastpiece on the ephod\n- v. 29-30: Aaron should wear things over his heart\n- v 31-35: Instructions for making the robe with bells and pomegranates\n- v. 36-38: Instructions regarding the turban\n- v. 39-41: Closing general instructions regarding clothing\n- v. 42-43: Instructions on making and wearing undergarments\n- v. 43b: Closing statement\n\n## Special Concepts in this Chapter\n\n### Holy garments\n\nBecause Yahweh is holy, only the priests could approach him, and when they did they had to be wearing specially made clothing. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Potential Translation Issues\n\n- Verses 17-20 list 12 kinds of stone. Scholars are not sure which kinds of stones the Hebrew words refer to. Some translations list different stones. The UST gives the probable color of the gemstones. Translators may use names of familiar gem stones. +28:intro r3yx 0 # Exodus 28 General Notes\n\n## Structure\n\n- v. 1: Introduction - Aaron and sons will become priests\n- v. 2–5: General introduction of sacred clothing\n- v. 6–14: Instructions for the ephod\n * v. 9–14: Instructions regarding stones on ephod\n- v. 15–28: Instructions for the breastpiece\n * v. 17–21: Instructions regarding stones on breastpiece\n * v. 22–28: Instructions for mounting the breastpiece on the ephod\n- v. 29–30: Aaron should wear things over his heart\n- v 31–35: Instructions for making the robe with bells and pomegranates\n- v. 36–38: Instructions regarding the turban\n- v. 39–41: Closing general instructions regarding clothing\n- v. 42–43: Instructions on making and wearing undergarments\n- v. 43b: Closing statement\n\n## Special Concepts in this Chapter\n\n### Holy garments\n\nBecause Yahweh is holy, only the priests could approach him, and when they did they had to be wearing specially made clothing. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Potential Translation Issues\n\n- Verses 17–20 list 12 kinds of stone. Scholars are not sure which kinds of stones the Hebrew words refer to. Some translations list different stones. The UST gives the probable color of the gemstones. Translators may use names of familiar gem stones. 28:1 e1xb rc://*/ta/man/translate/figs-yousingular וְ⁠אַתָּ֡ה 1 Here, **you** refers to Moses; in this case, it is used to highlight that he is the person who must do the next thing. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 28:1 w9ls rc://*/ta/man/translate/translate-kinship אַהֲרֹ֨ן אָחִ֜י⁠ךָ 1 Aaron is older than Moses. If your language uses a different term for the sibling relationship based on gender and age order, choose the appropriate one. (See: [[rc://*/ta/man/translate/translate-kinship]]) 28:1 ofgr rc://*/ta/man/translate/translate-names נָדָ֧ב וַ⁠אֲבִיה֛וּא אֶלְעָזָ֥ר וְ⁠אִיתָמָ֖ר 1 These are men’s names. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -1798,7 +1798,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 28:15 sf8e מַעֲשֵׂ֣ה חֹשֵׁ֔ב כְּ⁠מַעֲשֵׂ֥ה אֵפֹ֖ד תַּעֲשֶׂ֑⁠נּוּ 1 Alternate translation: “a skillful workman will make it like the ephod” 28:16 cny4 rc://*/ta/man/translate/translate-bdistance זֶ֥רֶת & וְ⁠זֶ֥רֶת 1 You can convert this length to a measurement system familiar to your people if that is the style of translation that you are using. A span is approximately 23 centimeters. (See: [[rc://*/ta/man/translate/translate-bdistance]]) 28:16 onj6 רָב֥וּעַ יִֽהְיֶ֖ה כָּפ֑וּל 1 Alternate translation: “Fold it in half so it will be square” -28:17-21 spd4 rc://*/ta/man/translate/translate-unknown 0 Twelve kinds of stones are listed in the next four verses. Scholars are not sure which kinds of stones the Hebrew words refer to. Some translations list different stones. (See: [[rc://*/ta/man/translate/translate-unknown]]) +28:17–21 spd4 rc://*/ta/man/translate/translate-unknown 0 Twelve kinds of stones are listed in the next four verses. Scholars are not sure which kinds of stones the Hebrew words refer to. Some translations list different stones. (See: [[rc://*/ta/man/translate/translate-unknown]]) 28:17 n1ys rc://*/ta/man/translate/translate-unknown אֹ֤דֶם פִּטְדָה֙ וּ⁠בָרֶ֔קֶת 1 These are precious stones. (See: [[rc://*/ta/man/translate/translate-unknown]]) 28:18 qq9g rc://*/ta/man/translate/translate-ordinal וְ⁠הַ⁠טּ֖וּר הַ⁠שֵּׁנִ֑י 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “And row 2:” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 28:18 ga1v rc://*/ta/man/translate/translate-unknown נֹ֥פֶךְ סַפִּ֖יר וְ⁠יָהֲלֹֽם 1 These are precious stones. (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -1817,7 +1817,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 28:27 vw1w rc://*/ta/man/translate/translate-unknown לְ⁠חֵ֖שֶׁב 1 The **waistband** was a cloth belt made from narrow linen threads that someone twisted together to make a stronger thread. See how you translated this in [Exodus 28:8](../28/08.md). (See: [[rc://*/ta/man/translate/translate-unknown]]) 28:28 se56 rc://*/ta/man/translate/figs-activepassive וְ⁠לֹֽא־יִזַּ֣ח הַ⁠חֹ֔שֶׁן מֵ⁠עַ֖ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that the breastpiece shall stay attached to” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 28:28 wf9v rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹֽא־יִזַּ֣ח הַ⁠חֹ֔שֶׁן מֵ⁠עַ֖ל 1 If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “so that the breastpiece shall stay attached to” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) -28:29 z1mz שְׁמ֨וֹת בְּנֵֽי־יִשְׂרָאֵ֜ל 1 This refers to the names of the tribes engraved on the twelve stones the breastplate as described in [Exodus 28:17-21](./17.md). +28:29 z1mz שְׁמ֨וֹת בְּנֵֽי־יִשְׂרָאֵ֜ל 1 This refers to the names of the tribes engraved on the twelve stones the breastplate as described in [Exodus 28:17–21](./17.md). 28:29 cc97 עַל־לִבּ֖⁠וֹ 1 Alternate translation: “over Aaron’s heart” or “on his chest” 28:30 dgn9 rc://*/ta/man/translate/translate-transliterate הָ⁠אוּרִים֙ וְ⁠אֶת־הַ⁠תֻּמִּ֔ים 1 It is not clear what **the Urim and the Thummim** are. They were objects, possibly stones, that the priest used to somehow determine the will of God. Because of this, it is basically impossible to translate. In your translation, you can spell it the way it sounds in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]]) 28:30 f537 rc://*/ta/man/translate/translate-unknown וְ⁠נָשָׂ֣א אַ֠הֲרֹן אֶת־מִשְׁפַּ֨ט בְּנֵי־יִשְׂרָאֵ֧ל עַל־לִבּ֛⁠וֹ לִ⁠פְנֵ֥י יְהוָ֖ה תָּמִֽיד 1 This phrase appears to refer to the Urim and Thummim and explain their purpose. Alternate translation: “And Aaron shall bear the decisions for the sons of Israel over his heart before Yahweh continually” (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -1848,7 +1848,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 28:41 agey rc://*/ta/man/translate/figs-idiom וּ⁠מִלֵּאתָ֧ אֶת־יָדָ֛⁠ם 1 This seems to be an idiom for giving authority to someone. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “and you shall ordain them” (See: [[rc://*/ta/man/translate/figs-idiom]]) 28:42 vz62 rc://*/ta/man/translate/translate-unknown מִכְנְסֵי 1 These are articles of clothing worn under the outer clothes, next to the skin. (See: [[rc://*/ta/man/translate/translate-unknown]]) 28:42 m1bi rc://*/ta/man/translate/figs-euphemism בְּשַׂ֣ר עֶרְוָ֑ה 1 This refers to the male genitalia. This is a polite way of referring to something unpleasant. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “their private parts” (See: [[rc://*/ta/man/translate/figs-euphemism]]) -29:intro xmd9 0 # Exodus 29 General Notes\n\nLarge translation teams working on multiple books at the same time should note that this chapter is very similar to Leviticus 8.\n\n## Structure\n\nAs you translate, you may perceive a different structure in this chapter than what is below. Feel free to organize in a way that is clear in your language. This chapter is really one united whole; the outline below is one possible way of subdividing it.\nThe Consecration of the Priests\n- v. 1-3 Preparing items\n- v. 4-9 Preparing Aaron and his sons\n- v. 10-14 Sacrificing the bull to purify the altar\n- v. 15-34 Sacrificing the rams\n * v. 15-18 The first ram wholly burned\n * v. 19-28 The second ram used for consecrating and divided for eating\n * v. 29-30 Priestly succession\n * v. 31-34 More instructions regarding eating the second ram\n- v. 35-37 Instructions to do all this for seven days\n- v. 38-41 Instructions for perpetual offerings\n- v. 42-46 Yahweh’s affirmation\n\n## Special Concepts in this Chapter\n\n### Consecrating priests\n\nThis chapter records the process of consecrating priests. The priests were to be set apart from the rest of Israel because Yahweh is holy. (See: [[rc://*/tw/dict/bible/kt/consecrate]] and [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Forms of you\n\nFor this chapter, it seems that the singular “you” that Yahweh has been using to give Moses general instructions for the last several chapters now actually refers to Moses himself. If you have been translating the instructions using a plural form of you or by shifting the instructions to the third person, you should switch back to a singular form referring directly to Moses for this chapter.\n\n### “I will live among the Israelites”\n\nAs God, Yahweh is everywhere and cannot be limited to a single space. This phrase indicates that he permanently remains within Israel in a special way while they have the ark. +29:intro xmd9 0 # Exodus 29 General Notes\n\nLarge translation teams working on multiple books at the same time should note that this chapter is very similar to Leviticus 8.\n\n## Structure\n\nAs you translate, you may perceive a different structure in this chapter than what is below. Feel free to organize in a way that is clear in your language. This chapter is really one united whole; the outline below is one possible way of subdividing it.\nThe Consecration of the Priests\n- v. 1–3 Preparing items\n- v. 4–9 Preparing Aaron and his sons\n- v. 10–14 Sacrificing the bull to purify the altar\n- v. 15–34 Sacrificing the rams\n * v. 15–18 The first ram wholly burned\n * v. 19–28 The second ram used for consecrating and divided for eating\n * v. 29–30 Priestly succession\n * v. 31–34 More instructions regarding eating the second ram\n- v. 35–37 Instructions to do all this for seven days\n- v. 38–41 Instructions for perpetual offerings\n- v. 42–46 Yahweh’s affirmation\n\n## Special Concepts in this Chapter\n\n### Consecrating priests\n\nThis chapter records the process of consecrating priests. The priests were to be set apart from the rest of Israel because Yahweh is holy. (See: [[rc://*/tw/dict/bible/kt/consecrate]] and [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Forms of you\n\nFor this chapter, it seems that the singular “you” that Yahweh has been using to give Moses general instructions for the last several chapters now actually refers to Moses himself. If you have been translating the instructions using a plural form of you or by shifting the instructions to the third person, you should switch back to a singular form referring directly to Moses for this chapter.\n\n### “I will live among the Israelites”\n\nAs God, Yahweh is everywhere and cannot be limited to a single space. This phrase indicates that he permanently remains within Israel in a special way while they have the ark. 29:1 d6gk rc://*/ta/man/translate/writing-newevent וְ⁠זֶ֨ה 1 A new scene begins here. There is a change in topic from instructions for making garments for priests to consecrating priests. This may need to be marked in a certain way in your language. (See: [[rc://*/ta/man/translate/writing-newevent]]) 29:1 z78h rc://*/ta/man/translate/writing-pronouns תַּעֲשֶׂ֥ה 1 Here, **you** refers to Moses. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 29:1 ld5s rc://*/ta/man/translate/writing-pronouns לָ⁠הֶ֛ם 1 Here, **they** refers to Aaron and his sons. Alternate translation: “to Aaron and his sons” (See: [[rc://*/ta/man/translate/writing-pronouns]]) @@ -1873,7 +1873,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 29:9 p7m9 לְ⁠חֻקַּ֣ת עוֹלָ֑ם 1 Alternate translation: “a law that will not end.” See how you translated this in [Exodus 28:43](../28/43.md). 29:9 zbzk rc://*/ta/man/translate/figs-idiom וּ⁠מִלֵּאתָ֥ יַֽד־אַהֲרֹ֖ן וְ⁠יַד־בָּנָֽי⁠ו 1 The phrase, **fill the hand**, seems to be an idiom for giving authority to someone. See how you translated this in [Exodus 28:41](../28/41.md). Alternate translation: “And you shall ordain Aaron and his sons” (See: [[rc://*/ta/man/translate/figs-idiom]]) 29:9 jhwb וּ⁠מִלֵּאתָ֥ יַֽד־אַהֲרֹ֖ן וְ⁠יַד־בָּנָֽי⁠ו 1 The phrase, **fill the hand** may be (1) a summary and reminder statement of the whole ordination process, (2) referring to the previous description, meaning that the priests have been ordained, or (3) referring to the following description, meaning that the priests are about to be ordained. It would probably be best to translate this in the way a mid-text summary reminder phrase would be spoken in your language, avoiding any indication that it refers only to the previous or following text. -29:10 wjko tent of meeting 0 The purpose of the sacrifice explained here through verse 14 is to purify or cleanse the altar. This is made more clear in [29:36-37](../29/36.md). +29:10 wjko tent of meeting 0 The purpose of the sacrifice explained here through verse 14 is to purify or cleanse the altar. This is made more clear in [29:36–37](../29/36.md). 29:10 sgur rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד 1 Here, **face** refers to the front of the tent. See the UST. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 29:10 rf0w rc://*/ta/man/translate/grammar-connect-time-simultaneous וְ⁠סָמַ֨ךְ אַהֲרֹ֧ן וּ⁠בָנָ֛י⁠ו אֶת־יְדֵי⁠הֶ֖ם עַל־רֹ֥אשׁ הַ⁠פָּֽר 1 The slaughter of the bull in the next verse occurs while the priests continue to have their hands on the bull’s head. Take care to arrange the phrases and to use words or forms that indicate that the two events happened at the same time. (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) 29:12 c2ud rc://*/ta/man/translate/translate-unknown קַרְנֹ֥ת 1 These were projections that looked like ox horns attached to the four corners of the altar. See how you translated this in [Exodus 27:2](../27/02.md). (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -1912,7 +1912,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 29:35 yo59 כָּ֔כָה 1 Here, **thus** means “like this” and, as the next verses make clear, refers to the sacrificial ceremony outlined in this chapter which they must repeat seven times. 29:35 wrfs rc://*/ta/man/translate/translate-numbers שִׁבְעַ֥ת 1 Alternate translation: “7” (See: [[rc://*/ta/man/translate/translate-numbers]]) 29:35 c2si rc://*/ta/man/translate/figs-idiom תְּמַלֵּ֥א יָדָֽ⁠ם 1 This seems to be an idiom for giving authority to someone. See how you translated this in [Exodus 28:41](../28/41.md). Alternate translation: “you shall ordain them” (See: [[rc://*/ta/man/translate/figs-idiom]]) -29:36-37 r5tx 0 This verse and the next explain the purpose of the sacrifice detailed in [29:10-14](../29/10.md). +29:36–37 r5tx 0 This verse and the next explain the purpose of the sacrifice detailed in [29:10–14](../29/10.md). 29:36 s81n rc://*/ta/man/translate/grammar-connect-logic-goal וּ⁠פַ֨ר חַטָּ֜את תַּעֲשֶׂ֤ה לַ⁠יּוֹם֙ עַל־הַ⁠כִּפֻּרִ֔ים וְ⁠חִטֵּאתָ֙ עַל־הַ⁠מִּזְבֵּ֔חַ בְּ⁠כַפֶּרְ⁠ךָ֖ עָלָ֑י⁠ו 1 The phrase **and you shall purify the altar by making atonement for it** describes the purpose of offering the bull. You may want to use a stronger connector. In languages that need to put purpose first, you may need to re-order the clauses. Alternate translation: “And you shall offer a bull of purification for atonement daily, thus you shall purify the altar, by making atonement for it.” or “You shall purify the altar by making atonement for it: you shall offer a bull of purification daily for its atonement.” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 29:37 pq5d rc://*/ta/man/translate/figs-possession קֹ֣דֶשׁ קָֽדָשִׁ֔ים 1 Here, **holiest holy** means extremely or uniquely holy. If this form would not express that this item would become uniquely holy in your language you may need to find another way to express this idea. Alternate translation: “a most holy thing” or “extraordinarily holy” (See: [[rc://*/ta/man/translate/figs-possession]]) 29:37 qk5h יִקְדָּֽשׁ 1 Alternate translation: “will also become set apart” @@ -1925,7 +1925,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 29:42 j8cg לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם 1 Alternate translation: “through all the generations of your descendants.” See how you translated this in [Exodus 12:14](../12/14.md). 29:42 h5r7 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 This means in the presence of Yahweh. Alternate translation: “before Yahweh” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 29:43 ic8i rc://*/ta/man/translate/figs-activepassive וְ⁠נִקְדַּ֖שׁ בִּ⁠כְבֹדִֽ⁠י 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “My awesome presence will dedicate the tent to me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -30:intro z3yc 0 # Exodus 30 General Notes\n\nThis chapter is mostly a return to instructions for building worship equipment for the sacred tent.\nThe forms of “you” are mostly singular. However, they again refer to the workmen that Moses will instruct, so you should return to whatever form you have been following in chapters 25-28.\n\n## Structure:\n\n- v. 1-10: Incense altar\n * v. 1-6: Instructions for making the incense altar\n * v. 7-10: Use of the incense altar\n- v. 11-16: Ransom money for taking a census\n- v. 17-21: Instructions for a washbasin\n- v. 22-30: Anointing oil\n * v. 22-25: Instructions for making the oil\n * v. 26-33: Instructions for using the oil\nv- 34-38: Making and using sacred incense\n\n## Special Concepts in this Chapter\n\n### Atonement\n\nThrough the offering of blood and money, things and people were kept in God’s favor. (See: [[rc://*/tw/dict/bible/kt/atonement]])\n\n### Holiness\n\nSome items in this chapter became so holy that they could make other things holy. (See: [[rc://*/tw/dict/bible/kt/holy]])\n\n### Unknown terms\n\nThere are a number of ingredient terms that are unknown even to scholars. +30:intro z3yc 0 # Exodus 30 General Notes\n\nThis chapter is mostly a return to instructions for building worship equipment for the sacred tent.\nThe forms of “you” are mostly singular. However, they again refer to the workmen that Moses will instruct, so you should return to whatever form you have been following in chapters 25–28.\n\n## Structure:\n\n- v. 1–10: Incense altar\n * v. 1–6: Instructions for making the incense altar\n * v. 7–10: Use of the incense altar\n- v. 11–16: Ransom money for taking a census\n- v. 17–21: Instructions for a washbasin\n- v. 22–30: Anointing oil\n * v. 22–25: Instructions for making the oil\n * v. 26–33: Instructions for using the oil\nv- 34–38: Making and using sacred incense\n\n## Special Concepts in this Chapter\n\n### Atonement\n\nThrough the offering of blood and money, things and people were kept in God’s favor. (See: [[rc://*/tw/dict/bible/kt/atonement]])\n\n### Holiness\n\nSome items in this chapter became so holy that they could make other things holy. (See: [[rc://*/tw/dict/bible/kt/holy]])\n\n### Unknown terms\n\nThere are a number of ingredient terms that are unknown even to scholars. 30:1 v8vb rc://*/ta/man/translate/figs-youdual וְ⁠עָשִׂ֥יתָ 1 Here, **you** refers to Moses and the people of Israel. If your language makes a distinction, use a plural form here. (See: [[rc://*/ta/man/translate/figs-youdual]]) 30:2 w56e rc://*/ta/man/translate/translate-unknown קַרְנֹתָֽי⁠ו 1 See how you translated **horns** in [Exodus 27:2](../27/02.md) (See: [[rc://*/ta/man/translate/translate-unknown]]) 30:2 a39m rc://*/ta/man/translate/translate-bdistance אַמָּ֨ה & וְ⁠אַמָּ֤ה & וְ⁠אַמָּתַ֖יִם 1 If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. A **cubit** is approximately 46cm. For your reference, a more precise conversion to metric is: 46cm … 46cm … 94cm (See: [[rc://*/ta/man/translate/translate-bdistance]]) @@ -1978,7 +1978,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 30:25 yv9l rc://*/ta/man/translate/translate-unknown רֹקֵ֑חַ 1 This is a person who is skilled in mixing spices and oils. (See: [[rc://*/ta/man/translate/translate-unknown]]) 30:25 ioem rc://*/ta/man/translate/figs-abstractnouns שֶׁ֥מֶן מִשְׁחַת־קֹ֖דֶשׁ 1 If your language does not use an abstract noun for the idea of **holiness**, you can express the same idea in another way. Alternate translation: “a holy oil of anointment” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 30:26 u241 rc://*/ta/man/translate/figs-you וּ⁠מָשַׁחְתָּ֥ 1 Here, **you** may refer to Moses. (See: [[rc://*/ta/man/translate/figs-you]]) -30:29 np7g אֹתָ֔⁠ם 1 Here, **them** refers to the items listed in [Exodus 30:26-28](../30/26.md). +30:29 np7g אֹתָ֔⁠ם 1 Here, **them** refers to the items listed in [Exodus 30:26–28](../30/26.md). 30:29 m062 rc://*/ta/man/translate/figs-possession קֹ֣דֶשׁ קָֽדָשִׁ֑ים 1 Here, **holiest holy** means extremely or uniquely holy. If this form would not express that this item would become uniquely holy in your language you may need to find another way to express this idea. See how you translated this in [Exodus 29:37](../29/37.md). Alternate translation: “a most holy thing” or “extraordinarily holy” (See: [[rc://*/ta/man/translate/figs-possession]]) 30:31 k4s7 לְ⁠דֹרֹתֵי⁠כֶֽם 1 Alternate translation: “all the generations of your descendants.” See how you translated this in [Exodus 12:14](../12/14.md). 30:31 e2ti rc://*/ta/man/translate/figs-abstractnouns שֶׁ֠מֶן מִשְׁחַת־קֹ֨דֶשׁ 1 If your language does not use an abstract noun for the idea of **holiness**, you can express the same idea in another way. See how you translated this in [30:25](../30/25.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -2000,7 +2000,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 30:38 xn6v לְ⁠הָרִ֣יחַ בָּ֑⁠הּ 1 This could mean: (1) to enjoy the scent for oneself (2) to wear as a perfume. 30:38 sa1m rc://*/ta/man/translate/figs-metaphor וְ⁠נִכְרַ֖ת מֵ⁠עַמָּֽי⁠ו 1 See how you translated **cut off** in [Exodus 12:15](../12/15.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 30:38 o6v0 rc://*/ta/man/translate/figs-metaphor וְ⁠נִכְרַ֖ת מֵ⁠עַמָּֽי⁠ו 1 See how you translated **cut off** in [12:15](../12/15.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) -31:intro wfk7 0 # Exodus 31 General Notes\n\n## Structure and Formatting\n\n- v. 1-11: Selection of the skilled craftsmen\n- v. 12-17: Sabbath instruction\n- v. 18: the end of Exodus’ recording of the law of Moses (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nAs described in this chapter, the Sabbath is more than just a day of worship or celebration. Its significance extends beyond a way to help people rest. It is a major part of the identity of the Hebrew people. (See: [[rc://*/tw/dict/bible/kt/sabbath]]) +31:intro wfk7 0 # Exodus 31 General Notes\n\n## Structure and Formatting\n\n- v. 1–11: Selection of the skilled craftsmen\n- v. 12–17: Sabbath instruction\n- v. 18: the end of Exodus’ recording of the law of Moses (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nAs described in this chapter, the Sabbath is more than just a day of worship or celebration. Its significance extends beyond a way to help people rest. It is a major part of the identity of the Hebrew people. (See: [[rc://*/tw/dict/bible/kt/sabbath]]) 31:2 m8ju rc://*/ta/man/translate/figs-idiom קָרָ֣אתִֽי בְ⁠שֵׁ֑ם 1 Yahweh speaks of choosing specific people as calling them by name. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I have chosen” (See: [[rc://*/ta/man/translate/figs-idiom]]) 31:2 hf5r rc://*/ta/man/translate/translate-names בְּצַלְאֵ֛ל & אוּרִ֥י & ח֖וּר 1 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 31:3 f7sk rc://*/ta/man/translate/figs-metaphor וָ⁠אֲמַלֵּ֥א אֹת֖⁠וֹ ר֣וּחַ אֱלֹהִ֑ים 1 Yahweh speaks of giving Bezalel his spirit as if Bezalel were a container and God’s spirit were a liquid. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “I have given my spirit to Bezalel” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2026,7 +2026,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 31:16 yef8 בְּרִ֥ית עוֹלָֽם 1 Alternate translation: “A covenant that will always exist” or “A lasting covenant” 31:17 oc30 rc://*/ta/man/translate/figs-activepassive וַ⁠יִּנָּפַֽשׁ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and he refreshed himself” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 31:18 xc6h rc://*/ta/man/translate/figs-activepassive כְּתֻבִ֖ים בְּ⁠אֶצְבַּ֥ע אֱלֹהִֽים 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “which Yahweh wrote on with his own hand” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -32:intro vv2w 0 # Exodus 32 General Notes\n\n## Structure and formatting\n\nThe events in verses 1-6 of this chapter occured while Moses spoke with God and therefore happened sometime during the events recorded between Exodus 24:15 and Exodus 31. (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])\n\n- v. 1-6: The people ask Aaron to make them a god and he makes the golden calf\n- v. 7-29 - Yahweh and Moses’ reaction\n * v. 11-14 - Moses intercedes for the people\n- v. 30-34 - Moses intercedes for the people\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 32:18.\n\n## Special Concepts in this Chapter\n\n### Idolatry\n\nThe making of the golden calf was considered a form of idolatry. (See: [[rc://*/ta/man/translate/figs-explicit]]) +32:intro vv2w 0 # Exodus 32 General Notes\n\n## Structure and formatting\n\nThe events in verses 1–6 of this chapter occured while Moses spoke with God and therefore happened sometime during the events recorded between Exodus 24:15 and Exodus 31. (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])\n\n- v. 1–6: The people ask Aaron to make them a god and he makes the golden calf\n- v. 7–29 - Yahweh and Moses’ reaction\n * v. 11–14 - Moses intercedes for the people\n- v. 30–34 - Moses intercedes for the people\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 32:18.\n\n## Special Concepts in this Chapter\n\n### Idolatry\n\nThe making of the golden calf was considered a form of idolatry. (See: [[rc://*/ta/man/translate/figs-explicit]]) 32:1 oan6 rc://*/ta/man/translate/writing-newevent the people saw 0 This chapter begins with a major scene shift, which may need to be marked in a certain way in your language. (See: [[rc://*/ta/man/translate/writing-newevent]]) 32:1 cfk8 rc://*/ta/man/translate/figs-metaphor וַ⁠יַּ֣רְא הָ⁠עָ֔ם 1 Here, the word **saw** is used to indicate understanding or realization of a situation. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “And the people realized” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 32:1 lnau rc://*/ta/man/translate/figs-rpronouns וַ⁠יִּקָּהֵ֨ל הָ⁠עָ֜ם 1 This means the people both decided to gather and were the ones gathering. Use a way that is natural in your language to indicate this. (See: [[rc://*/ta/man/translate/figs-rpronouns]]) @@ -2109,7 +2109,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 32:34 xn8p rc://*/ta/man/translate/grammar-connect-logic-result וּ⁠בְ⁠י֣וֹם פָּקְדִ֔⁠י וּ⁠פָקַדְתִּ֥י עֲלֵי⁠הֶ֖ם חַטָּאתָֽ⁠ם 1 Yahweh makes it clear that he will punish the people because they sinned by making and worshiping the idol. If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “However, because they sinned, one day I will come to punish them.” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 32:35 wv1v rc://*/ta/man/translate/figs-explicit עָשׂ֣וּ אֶת־הָ⁠עֵ֔גֶל אֲשֶׁ֥ר עָשָׂ֖ה אַהֲרֹֽן 1 The people are being spoken of as having made the calf themselves (along with Aaron) because they demanded it and gave their gold for it. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “they were guilty along with Aaron of making the calf” (See: [[rc://*/ta/man/translate/figs-explicit]]) 32:35 h3kl rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יִּגֹּ֥ף יְהוָ֖ה אֶת־הָ⁠עָ֑ם עַ֚ל אֲשֶׁ֣ר עָשׂ֣וּ אֶת־הָ⁠עֵ֔גֶל אֲשֶׁ֥ר עָשָׂ֖ה אַהֲרֹֽן 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “And because they had made the calf (that Aaron made), Yahweh plagued the people” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -33:intro g5k3 0 # Exodus 33 General Notes\n\nThis chapter is largely about Moses continuing to negotiate for a closer relationship between Yahweh and himself and Yahweh and the people. There are a number of important theological issues addressed, especially Yahweh’s holiness and character. Several key terms appear.\n\n## Structure:\n\n- v. 1-6: Moses negotiating with Yahweh to go with Israel\n- v. 7-11: the temporary tent of meeting\n- v. 12-23: Moses negotiating with Yahweh to see his glory\n\n## Potential Translation Issues\n\nYahweh’s statement to Moses in verse 5 seems to have happened before the people’s reaction in verse 4, so in some languages you may need to reverse them.\n\nVerses 7-11 seem to be background, general information about a somewhat unspecified time period. Be sure this is clear in how you structure these verses. See the beginning of verse 7 in the UST. While the term in verses 7-11 is often used interchangeably with the Dwelling that will be built in chapters 35-39, it is a temporary and different tent. One distinguishing feature is that it is well outside the camp, while the Dwelling will be in the center of the camp.\n\nThe word **tent** in verses 7-11 refers either to this temporary “tent of meeting” that Moses set up or to the tents that the Israelites lived in. Pay attention throughout these verses to which tent is referred to. +33:intro g5k3 0 # Exodus 33 General Notes\n\nThis chapter is largely about Moses continuing to negotiate for a closer relationship between Yahweh and himself and Yahweh and the people. There are a number of important theological issues addressed, especially Yahweh’s holiness and character. Several key terms appear.\n\n## Structure:\n\n- v. 1–6: Moses negotiating with Yahweh to go with Israel\n- v. 7–11: the temporary tent of meeting\n- v. 12–23: Moses negotiating with Yahweh to see his glory\n\n## Potential Translation Issues\n\nYahweh’s statement to Moses in verse 5 seems to have happened before the people’s reaction in verse 4, so in some languages you may need to reverse them.\n\nVerses 7–11 seem to be background, general information about a somewhat unspecified time period. Be sure this is clear in how you structure these verses. See the beginning of verse 7 in the UST. While the term in verses 7–11 is often used interchangeably with the Dwelling that will be built in chapters 35–39, it is a temporary and different tent. One distinguishing feature is that it is well outside the camp, while the Dwelling will be in the center of the camp.\n\nThe word **tent** in verses 7–11 refers either to this temporary “tent of meeting” that Moses set up or to the tents that the Israelites lived in. Pay attention throughout these verses to which tent is referred to. 33:1 p8xp rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹ֔ר לְ⁠זַרְעֲ⁠ךָ֖ אֶתְּנֶֽ⁠נָּה 1 The words which follow **saying** are a second-level quotation. It may be helpful to your readers to indicate this with second-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. However, you may want to translate this as an indirect quotation in order to reduce the layers of quotations in this passage. See UST. (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 33:2 tlen וְ⁠שָׁלַחְתִּ֥י לְ⁠פָנֶ֖י⁠ךָ מַלְאָ֑ךְ וְ⁠גֵֽרַשְׁתִּ֗י אֶת־הַֽ⁠כְּנַעֲנִי֙ הָֽ⁠אֱמֹרִ֔י וְ⁠הַֽ⁠חִתִּי֙ וְ⁠הַ⁠פְּרִזִּ֔י הַ⁠חִוִּ֖י וְ⁠הַ⁠יְבוּסִֽי 1 See how you translated these in [Exodus 23:20](../23/20.md) and [23:23](../23/23.md). 33:3 yyt4 rc://*/ta/man/translate/figs-metonymy חָלָ֖ב וּ⁠דְבָ֑שׁ 1 Here, **milk** is a metonym for domestic animals and the food products obtained from them; **honey** is a metonym for the food obtained from growing plants. See how you translated this in [Exodus 3:8](../03/08.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -2126,8 +2126,8 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 33:5 gb16 rc://*/ta/man/translate/figs-explicit וְ⁠עַתָּ֗ה הוֹרֵ֤ד עֶדְיְ⁠ךָ֙ מֵֽ⁠עָלֶ֔י⁠ךָ 1 This was a way for the Israelites to show that they were sorry for sinning. If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 33:6 tomy rc://*/ta/man/translate/figs-rpronouns וַ⁠יִּֽתְנַצְּל֧וּ 1 Here, **themselves** refers to the Israelites; they are both the ones doing the action and the ones to whom the action is done. A special form of verb or pronoun may be required to translate this in your language. (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 33:6 i0c5 rc://*/ta/man/translate/figs-explicit מֵ⁠הַ֥ר חוֹרֵֽב׃ 1 Here, **from** means “from that point of time and continuing into the future.” Try to find a form in your language that means “from then on” for your translation. (See: [[rc://*/ta/man/translate/figs-explicit]]) -33:7 wsfe rc://*/ta/man/translate/grammar-connect-time-background a stubborn people 0 Verses 7-11 seem to be background, general information about a somewhat unspecified time period. Be sure this is clear in how you structure these verses. See the beginning of verse 7 in the UST. (See: [[rc://*/ta/man/translate/grammar-connect-time-background]]) -33:7 fb65 הָ⁠אֹ֜הֶל 1 The word **tent** in verses 7-11 refers either to this temporary “tent of meeting” that Moses set up, or to the tents that the Israelites lived in. Pay attention throughout these verses to which tent is being referenced. Here it refers to the “tent of meeting.” +33:7 wsfe rc://*/ta/man/translate/grammar-connect-time-background a stubborn people 0 Verses 7–11 seem to be background, general information about a somewhat unspecified time period. Be sure this is clear in how you structure these verses. See the beginning of verse 7 in the UST. (See: [[rc://*/ta/man/translate/grammar-connect-time-background]]) +33:7 fb65 הָ⁠אֹ֜הֶל 1 The word **tent** in verses 7–11 refers either to this temporary “tent of meeting” that Moses set up, or to the tents that the Israelites lived in. Pay attention throughout these verses to which tent is being referenced. Here it refers to the “tent of meeting.” 33:8 h2us אָהֳל֑⁠וֹ 1 This refers to the people’s tents. 33:9 yt4f עַמּ֣וּד הֶֽ⁠עָנָ֔ן 1 See how you translated this in [13:21](../13/21.md). 33:9 vam7 rc://*/ta/man/translate/figs-explicit יֵרֵד֙ 1 If it would be helpful to your readers, you could express where the **pillar of cloud would come down** from explicitly. Alternate translation: “would come down from the sky” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -2169,9 +2169,9 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 33:19 gzr5 rc://*/ta/man/translate/figs-metonymy עַל־פָּנֶ֔י⁠ךָ & לְ⁠פָנֶ֑י⁠ךָ 1 Here, **face** means “you.” Alternate translation: “above you … before you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 33:19 d4z9 וְ⁠קָרָ֧אתִֽי בְ⁠שֵׁ֛ם יְהוָ֖ה 1 The meaning of the phrase is unclear. It may mean that Yahweh will disclose something about his character to Moses. Alternate translation: “and I will proclaim my name, ‘Yahweh,’” 33:19 vqq6 rc://*/ta/man/translate/figs-parallelism וְ⁠חַנֹּתִי֙ אֶת־אֲשֶׁ֣ר אָחֹ֔ן וְ⁠רִחַמְתִּ֖י אֶת־אֲשֶׁ֥ר אֲרַחֵֽם 1 These statements use parallelism internally and between each other. They stress Yahweh’s divine prerogative to do whatever he wants. The structure also parallels Yahweh’s I AM statements in [Exodus 3:14](../03/14.md). If this form of parallelism would be misunderstood in your language, consider another form that emphasizes that Yahweh is graciously kind to exactly those and only those to whom he chooses to show kindness, and he does so without outside influence. (See: [[rc://*/ta/man/translate/figs-parallelism]]) -33:20 c20q rc://*/ta/man/translate/writing-quotations וַ⁠יֹּ֕אמֶר 1 In some languages it may be better to omit **And he said** at the start of this verse to avoid stopping and restarting the quotation. Yahweh is speaking from 33:19-34:3. (See: [[rc://*/ta/man/translate/writing-quotations]]) +33:20 c20q rc://*/ta/man/translate/writing-quotations וַ⁠יֹּ֕אמֶר 1 In some languages it may be better to omit **And he said** at the start of this verse to avoid stopping and restarting the quotation. Yahweh is speaking from 33:19–34:3. (See: [[rc://*/ta/man/translate/writing-quotations]]) 33:20 fyc0 כִּ֛י לֹֽא־יִרְאַ֥⁠נִי הָ⁠אָדָ֖ם וָ⁠חָֽי 1 Alternate translation: “because no person can live after he has seen me” -33:21 loep rc://*/ta/man/translate/writing-quotations וַ⁠יֹּ֣אמֶר יְהוָ֔ה 1 In some languages it may be better to omit **And Yahweh said** at the start of this verse to avoid stopping and restarting the quotation. Yahweh is speaking from 33:19-34:3. (See: [[rc://*/ta/man/translate/writing-quotations]]) +33:21 loep rc://*/ta/man/translate/writing-quotations וַ⁠יֹּ֣אמֶר יְהוָ֔ה 1 In some languages it may be better to omit **And Yahweh said** at the start of this verse to avoid stopping and restarting the quotation. Yahweh is speaking from 33:19–34:3. (See: [[rc://*/ta/man/translate/writing-quotations]]) 33:21 s4iy הִנֵּ֥ה 1 Alternate translation: “Look” or “Listen” or “Pay attention to what I am about to tell you.” 33:22 qhe6 rc://*/ta/man/translate/figs-metaphor בַּ⁠עֲבֹ֣ר כְּבֹדִ֔⁠י 1 Yahweh speaks of his **glory** as if it were an object that he could move over Moses. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “while I pass over gloriously” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 33:22 o5as rc://*/ta/man/translate/figs-abstractnouns כְּבֹדִ֔⁠י 1 If your language does not use an abstract noun for the idea of **glory**, you can express the same idea in another way. See the UST. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -2179,7 +2179,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 33:23 fmu8 rc://*/ta/man/translate/figs-personification וַ⁠הֲסִרֹתִי֙ אֶת־כַּפִּ֔⁠י וְ⁠רָאִ֖יתָ אֶת־אֲחֹרָ֑⁠י וּ⁠פָנַ֖⁠י לֹ֥א יֵרָאֽוּ 1 The strong personification image of Yahweh continues throughout this verse and should be retained, if possible. You may have to use similes if this would be misunderstood in your culture. Alternate translation: “Then it will be as if I stop covering you with a hand, and you will see a small part of my glory, like a person’s back, but not my full glory, like a person’s face.” (See: [[rc://*/ta/man/translate/figs-personification]]) 33:23 jq7t rc://*/ta/man/translate/grammar-connect-logic-contrast וּ⁠פָנַ֖⁠י 1 Here, **but my face** is moved to the front of the clause to emphasize contrast with **my back**. If your language has a certain way of contrasting elements, be sure to make a strong contrast between Yahweh’s face and back. (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 33:23 gw1n rc://*/ta/man/translate/figs-activepassive וּ⁠פָנַ֖⁠י לֹ֥א יֵרָאֽוּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “but you will not see my face” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -34:intro smp6 0 # Exodus 34 General Notes\n\n## Outline\n\n* v. 1-4 Yahweh orders Moses to return to the mountain\n* v. 5-9 Yahweh reveals himself to Moses and Moses reacts\n* v. 10-28 Covenant renewal\n* v. 29-34 Moses reports to Israel\n\n## Possible Translation Difficulties in this Chapter\n\n* In verse 1, Yahweh says he will write on stone tablets, yet later (v. 27-28) he commands Moses to write and the text says Moses writes.\n* Yahweh reveals something significant about himself or his character to Moses. There are a number of difficult terms and concepts.\n* The biblical metaphor of true worship as sexual fidelity appears in v. 14-16.\n* Several verses are repeated either exactly or closely from earlier chapters.\n* In v. 12-26 Yahweh appears to give a different 10 commandments from those in Exodus 20 (but also largely repeated from other earlier parts of Exodus), raising the question of what was actually written on the stone tablets in v. 28.\n* The concept of Moses’s shining face may be difficult in some cultures.\n\n### “He will bring the punishment for the fathers’ sin on their children”\n\nThis phrase does not mean that a child is necessarily punished for the sins of their parents. Many scholars believe that this passage indicates that a parent’s sins will have consequences that will affect their children and grandchildren. (See: [[rc://*/tw/dict/bible/kt/sin]]) +34:intro smp6 0 # Exodus 34 General Notes\n\n## Outline\n\n* v. 1–4 Yahweh orders Moses to return to the mountain\n* v. 5–9 Yahweh reveals himself to Moses and Moses reacts\n* v. 10–28 Covenant renewal\n* v. 29–34 Moses reports to Israel\n\n## Possible Translation Difficulties in this Chapter\n\n* In verse 1, Yahweh says he will write on stone tablets, yet later (v. 27–28) he commands Moses to write and the text says Moses writes.\n* Yahweh reveals something significant about himself or his character to Moses. There are a number of difficult terms and concepts.\n* The biblical metaphor of true worship as sexual fidelity appears in v. 14–16.\n* Several verses are repeated either exactly or closely from earlier chapters.\n* In v. 12–26 Yahweh appears to give a different 10 commandments from those in Exodus 20 (but also largely repeated from other earlier parts of Exodus), raising the question of what was actually written on the stone tablets in v. 28.\n* The concept of Moses’s shining face may be difficult in some cultures.\n\n### “He will bring the punishment for the fathers’ sin on their children”\n\nThis phrase does not mean that a child is necessarily punished for the sins of their parents. Many scholars believe that this passage indicates that a parent’s sins will have consequences that will affect their children and grandchildren. (See: [[rc://*/tw/dict/bible/kt/sin]]) 34:1 ppyw rc://*/ta/man/translate/writing-quotations וַ⁠יֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה 1 Yahweh continues to speak to Moses, but there is a change of topic here, so you may want to retain the speech introduction. However, if it would be misunderstood, you could simply continue the quotation from the previous verse. Alternate translation: “Yahweh continued” (See: [[rc://*/ta/man/translate/writing-quotations]]) 34:1 zf77 rc://*/ta/man/translate/figs-infostructure אֲשֶׁ֥ר שִׁבַּֽרְתָּ 1 This clause reminds the reader of what tablets are being mentioned by reminding you of what had happened to the previous tablets. If it would be more helpful in your language to attach it to the first mention of the tablets in this verse, you could rearrange it like the UST. (See: [[rc://*/ta/man/translate/figs-infostructure]]) 34:1 s1kv לֻחֹ֥ת אֲבָנִ֖ים 1 Alternate translation: “flat slabs of stone” See how you translated this in [Exodus 31:18](../31/18.md) @@ -2203,13 +2203,13 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 34:7 px85 rc://*/ta/man/translate/figs-metaphor פֹּקֵ֣ד׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְ⁠עַל־בְּנֵ֣י בָנִ֔ים 1 The **iniquity of the fathers** is spoken of as if it were something capable of **visiting** people. This means that Yahweh makes the consequences of people’s sins affect their descendants. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “punishing the sons and the sons of the sons for the iniquity of the fathers” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 34:7 c3tb rc://*/ta/man/translate/figs-metonymy עַל־בָּנִים֙ וְ⁠עַל־בְּנֵ֣י בָנִ֔ים 1 The references to **sons** and **sons of the sons** represents descendants. Alternate translation: “on their descendants” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 34:7 d462 rc://*/ta/man/translate/figs-explicit עַל־שִׁלֵּשִׁ֖ים וְ⁠עַל־רִבֵּעִֽים 1 Here, “generation” is implied after **third** and **fourth**. If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) -34:7 pacu rc://*/ta/man/translate/figs-metonymy עַל־שִׁלֵּשִׁ֖ים וְ⁠עַל־רִבֵּעִֽים 1 Here, **third** and **fourth** means “several.” If this would not be understood and your language has a way of referring to an unspecified (but approximately 3-4) number, you may have to use it here. Alternate translation: “on a few generations” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +34:7 pacu rc://*/ta/man/translate/figs-metonymy עַל־שִׁלֵּשִׁ֖ים וְ⁠עַל־רִבֵּעִֽים 1 Here, **third** and **fourth** means “several.” If this would not be understood and your language has a way of referring to an unspecified (but approximately 3–4) number, you may have to use it here. Alternate translation: “on a few generations” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 34:8 c1qt rc://*/ta/man/translate/figs-rpronouns וַ⁠יִּשְׁתָּֽחוּ 1 Here, **himself** means that Moses did this action to his own body. Some languages may use a special form to indicate this. (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 34:8 mf8o rc://*/ta/man/translate/figs-doublet וַ⁠יִּקֹּ֥ד אַ֖רְצָ⁠ה וַ⁠יִּשְׁתָּֽחוּ 1 These two verbs have very similar meanings and are often used together to express people’s physical and spiritual posture in worship. If such repetition would be misunderstood in your language, you may need to express the physical action and spiritual action explicitly. Alternate translation: “and bowed to the ground in worship” (See: [[rc://*/ta/man/translate/figs-doublet]]) 34:9 mh3a rc://*/ta/man/translate/figs-idiom מָצָ֨אתִי חֵ֤ן בְּ⁠עֵינֶ֨י⁠ךָ֙ 1 Here, **found favor** is an idiom that means that God is pleased with Moses. You may also need to make the phrase active in form and change the abstract noun **favor** into another form. Finally, **eyes** are a metonym for sight, and sight is a metaphor representing his evaluation. See how you dealt with the multiple issues in the phrase **I have found favor in your eyes** in [Exodus 33:12](../33/12.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 34:9 vhu5 rc://*/ta/man/translate/figs-metaphor עַם־קְשֵׁה־עֹ֨רֶף֙ ה֔וּא 1 Moses speaks of the people being rebellious as if they had **hard necks**. See how you translated this in [Exodus 32:9](../32/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 34:9 hw66 rc://*/ta/man/translate/figs-doublet לַ⁠עֲוֺנֵ֥⁠נוּ וּ⁠לְ⁠חַטָּאתֵ֖⁠נוּ 1 The words **iniquity** and **sin** mean basically the same thing and are combined for emphasis. If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “all our sins” (See: [[rc://*/ta/man/translate/figs-doublet]]) -34:10 zwsm your people 0 Starting in this verse, the covenant is largely repeated and consists of two parts: (1) what Yahweh will do, which is detailed in verses 10-11 (and briefly restated in verse 24) and (2) what is required of the Israelites, which is detailed in verses 12-26. For further context, see [Exodus 19:5 and following](../19/05.md), and [23:20-24:8](../23/20.md). Verses 12-26 are another list of ten commandments. +34:10 zwsm your people 0 Starting in this verse, the covenant is largely repeated and consists of two parts: (1) what Yahweh will do, which is detailed in verses 10–11 (and briefly restated in verse 24) and (2) what is required of the Israelites, which is detailed in verses 12–26. For further context, see [Exodus 19:5 and following](../19/05.md), and [23:20–24:8](../23/20.md). Verses 12–26 are another list of ten commandments. 34:10 ps7o rc://*/ta/man/translate/figs-idiom כֹּרֵ֣ת בְּרִית֒ 1 To **cut a covenant** means to make a covenant. The terminology refers to ancient rituals around making covenants, which is illustrated in Genesis 15. See the imagery and how you translated there. Alternate translation: “am about to make a covenant” (See: [[rc://*/ta/man/translate/figs-idiom]]) 34:10 zdq6 rc://*/ta/man/translate/figs-possession עַמְּ⁠ךָ֙ 1 Here, the **people** are referred to as belonging to Moses. This refers to his being their leader. Alternate translation: “the people you lead” (See: [[rc://*/ta/man/translate/figs-possession]]) 34:10 itdx כָל־הָ֠⁠עָם אֲשֶׁר־אַתָּ֨ה בְ⁠קִרְבּ֜⁠וֹ 1 This phrase is ambiguous and could refer to: (1) the nations that surrounded Israel or (2) the Israelites (who surrounded Moses). Attempt to maintain the ambiguity if you can; otherwise you may choose one, perhaps following another locally known translation’s choice. @@ -2217,7 +2217,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 34:10 s7uz rc://*/ta/man/translate/figs-youdual עִמָּֽ⁠ךְ 1 Here, **you** refers to Moses and the people of Israel. If your language makes a distinction, use a plural form here. (See: [[rc://*/ta/man/translate/figs-youdual]]) 34:11 xtkf rc://*/ta/man/translate/figs-metonymy גֹרֵ֣שׁ מִ⁠פָּנֶ֗י⁠ךָ 1 Here, **from before your faces** means “ahead of you” or “on your behalf.” Yahweh is emphasizing who is doing the driving out. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 34:11 kfix rc://*/ta/man/translate/translate-names אֶת־הָ⁠אֱמֹרִי֙ וְ⁠הַֽ⁠כְּנַעֲנִ֔י וְ⁠הַ⁠חִתִּי֙ וְ⁠הַ⁠פְּרִזִּ֔י וְ⁠הַ⁠חִוִּ֖י וְ⁠הַ⁠יְבוּסִֽי 1 See how you translated these in [Exodus 33:2](../33/02.md). (See: [[rc://*/ta/man/translate/translate-names]]) -34:12-16 fmc9 0 Verses 12-16 are the first of these ten commandments. The original language is structured such that every clause in these verses is subordinate to the initial, **Guard yourself**. That sort of structure may not be possible in your language (as it is not in English). +34:12–16 fmc9 0 Verses 12–16 are the first of these ten commandments. The original language is structured such that every clause in these verses is subordinate to the initial, **Guard yourself**. That sort of structure may not be possible in your language (as it is not in English). 34:12 mnpv rc://*/ta/man/translate/figs-rpronouns לְ⁠ךָ֗ 1 Here, **yourself** means that each Israelite should guard against committing these sins. (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 34:12 n1il rc://*/ta/man/translate/figs-hypo פֶּן־תִּכְרֹ֤ת בְּרִית֙ לְ⁠יוֹשֵׁ֣ב הָ⁠אָ֔רֶץ אֲשֶׁ֥ר אַתָּ֖ה בָּ֣א עָלֶ֑י⁠הָ פֶּן־יִהְיֶ֥ה לְ⁠מוֹקֵ֖שׁ בְּ⁠קִרְבֶּֽ⁠ךָ 1 This sentence contains two hypotheticals as a warning. Each is introduced by **lest**. Use a marker in your language that introduces a hypothetical situation, but also see the next note. Alternate translation: “If you were to cut a covenant with the inhabitant of the land where you are about to go into, probably he would become as a trap in your midst.” (See: [[rc://*/ta/man/translate/figs-hypo]]) 34:12 t1hz rc://*/ta/man/translate/grammar-connect-condition-hypothetical פֶּן־תִּכְרֹ֤ת בְּרִית֙ לְ⁠יוֹשֵׁ֣ב הָ⁠אָ֔רֶץ אֲשֶׁ֥ר אַתָּ֖ה בָּ֣א עָלֶ֑י⁠הָ פֶּן־יִהְיֶ֥ה לְ⁠מוֹקֵ֖שׁ בְּ⁠קִרְבֶּֽ⁠ךָ 1 The second of these hypothetical statements is logically dependent on and follows after the first as a result. As you mark these hypotheticals, use a form that communicates that the second is a result of the first. Alternate translation: “because if you cut a covenant with the inhabitant of the land where you are about to go into, then he will become as a trap in your midst” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) @@ -2231,7 +2231,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 34:14 vmx2 rc://*/ta/man/translate/figs-metaphor כִּ֤י יְהוָה֙ קַנָּ֣א שְׁמ֔⁠וֹ אֵ֥ל קַנָּ֖א הֽוּא׃ 1 The repeated word **jealous** means that God is concerned to keep his honor. If his people worship other gods, he loses honor, because when his people do not honor him, other people also will not honor him. This is pictured in a metaphor of a jealous spouse who is concerned that his spouse be faithful to him. This is an important Biblical metaphor that should be kept in translation if at all possible. The UST makes this image explicit as a simile, which can be done occasionally but would probably be too long for repeated use in a translation. Alternate translation: “Yahweh jealously guards his reputation. He is a God jealous of his honor.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 34:14 s5sd rc://*/ta/man/translate/figs-metonymy כִּ֤י יְהוָה֙ קַנָּ֣א שְׁמ֔⁠וֹ 1 Here, the word **name** represents God’s character. Alternate translation: “Yahweh is always jealous” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 34:15 r70f rc://*/ta/man/translate/grammar-collectivenouns לְ⁠יוֹשֵׁ֣ב & וְ⁠קָרָ֣א & מִ⁠זִּבְחֽ⁠וֹ 1 The word **inhabitant** is a singular noun that refers to any individual inhabitant or group of inhabitants from the peoples mentioned in the previous verse. The pronouns **he** and **his** are agreeing with that singular noun. If your language does not use singular nouns in that way, you can use a different expression. See how you translated this in [34:12](../34/12.md). Alternate translation: “with the inhabitants of … and they invite … from their sacrifice” or “with the inhabitants of … and one of them invites … from his sacrifice” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) -34:15 udz0 rc://*/ta/man/translate/figs-hypo פֶּן־תִּכְרֹ֥ת בְּרִ֖ית לְ⁠יוֹשֵׁ֣ב הָ⁠אָ֑רֶץ וְ⁠זָנ֣וּ׀ אַחֲרֵ֣י אֱלֹֽהֵי⁠הֶ֗ם וְ⁠זָבְחוּ֙ לֵ⁠אלֹ֣הֵי⁠הֶ֔ם וְ⁠קָרָ֣א לְ⁠ךָ֔ 1 # Connecting Statement:\n\nMost of this verse is a sort of chain of logically consecutive hypothetical events that Yahweh is warning the Israelites against. Your language may have a specific way this sort of argument must be structured or phrased. One way to see this would be to repeat **lest** before every verb in verse 15-16. Alternate translation: “If you cut a covenant the inhabitant of the land, and if they then prostitute after their gods and sacrifice to their gods, and if he then invites you” (See: [[rc://*/ta/man/translate/figs-hypo]]) +34:15 udz0 rc://*/ta/man/translate/figs-hypo פֶּן־תִּכְרֹ֥ת בְּרִ֖ית לְ⁠יוֹשֵׁ֣ב הָ⁠אָ֑רֶץ וְ⁠זָנ֣וּ׀ אַחֲרֵ֣י אֱלֹֽהֵי⁠הֶ֗ם וְ⁠זָבְחוּ֙ לֵ⁠אלֹ֣הֵי⁠הֶ֔ם וְ⁠קָרָ֣א לְ⁠ךָ֔ 1 # Connecting Statement:\n\nMost of this verse is a sort of chain of logically consecutive hypothetical events that Yahweh is warning the Israelites against. Your language may have a specific way this sort of argument must be structured or phrased. One way to see this would be to repeat **lest** before every verb in verse 15–16. Alternate translation: “If you cut a covenant the inhabitant of the land, and if they then prostitute after their gods and sacrifice to their gods, and if he then invites you” (See: [[rc://*/ta/man/translate/figs-hypo]]) 34:15 f1e3 פֶּן־תִּכְרֹ֥ת בְּרִ֖ית לְ⁠יוֹשֵׁ֣ב הָ⁠אָ֑רֶץ 1 # Connecting Statement:\n\nThis phrase is exactly the same as the second clause of [34:12](../34/12.md). It serves as a reminder of the command Yahweh is giving as he begins to expand on the “trap” he mentioned in verse 12. Your language may need to mark this repetition in a particular way. Alternate translation: “Remember: keep yourself lest you cut a covenant with the inhabitant of the land” 34:15 n4nt rc://*/ta/man/translate/figs-idiom תִּכְרֹ֥ת בְּרִ֖ית 1 # Connecting Statement:\n\nSee how you translated this in [34:12](../34/12.md). Alternate translation: “you make a covenant” (See: [[rc://*/ta/man/translate/figs-idiom]]) 34:15 gtd8 rc://*/ta/man/translate/figs-metaphor וְ⁠זָנ֣וּ׀ אַחֲרֵ֣י אֱלֹֽהֵי⁠הֶ֗ם 1 In this metaphor, Yahweh speaks of people worshiping other gods as if they were prostitutes going to other men. This metaphor is most often used regarding the unfaithfulness of the Israelites. The metaphor is not quite as clear with the other nations because while Yahweh is the only true God, he is not in special covenant with the other nations as their god. However, since the worship is still impurely following false gods, the metaphor is used here. This is an important Biblical metaphor that should be kept in translation if at all possible. Alternate translation: “and they worship their gods” or “because they worship their gods like prostitutes who go to other men” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2279,15 +2279,15 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 34:32 kt23 וַ⁠יְצַוֵּ֕⁠ם אֵת֩ כָּל־אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה אִתּ֖⁠וֹ 1 This means that Moses commanded the Israelites to obey everything Yahweh had commanded Moses to command the Israelites to do. 34:34 fzm1 rc://*/ta/man/translate/grammar-connect-time-background he would remove 0 This and the next verse give a general statement about Moses’s practice for an unstated amount of time (it was probably from this point until his death as he continued to talk to Yahweh). You should mark this with a form in your language that is used for on-going action like **would** or the UST’s “Whenever.” (See: [[rc://*/ta/man/translate/grammar-connect-time-background]]) 34:34 m1sv rc://*/ta/man/translate/figs-activepassive יְצֻוֶּֽה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh had commanded him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -35:intro lew9 0 # Exodus 35 General Notes\n\n## Structure\n\n- v. 1-3: reiteration of Sabbath command\n- v. 4-9: list of materials for donation (see [Exodus 25:1-7](../25/01.md))\n- v. 10-19: things they need to make for the Dwelling complex\n- v. 20-29: the people bring all the things listed\n- v. 30-36:1: appointing of lead craftsmen to build these things\n\n## Translation Issues in this Chapter\n\n- In the last chapter some repetition of Yahweh’s instructions began, mostly around the covenant commands. Starting in this chapter and even more so in chapter 36, the commands regarding the construction of the Dwelling complex are repeated, often word for word, from chapters 25-31. In many verses the only difference will be a change of verb form from instruction to completion. As much as possible, these parallels will be pointed out for the translators with links to the previous verses. Translators should refer back to the previously translated verses for consistency and because notes in this section may not cover everything that was covered in the initial instruction section.\n- Many items, materials, and processes for building the Dwelling may be unknown, but should have already been addressed in chapters 25-31. +35:intro lew9 0 # Exodus 35 General Notes\n\n## Structure\n\n- v. 1–3: reiteration of Sabbath command\n- v. 4–9: list of materials for donation (see [Exodus 25:1–7](../25/01.md))\n- v. 10–19: things they need to make for the Dwelling complex\n- v. 20–29: the people bring all the things listed\n- v. 30–36:1: appointing of lead craftsmen to build these things\n\n## Translation Issues in this Chapter\n\n- In the last chapter some repetition of Yahweh’s instructions began, mostly around the covenant commands. Starting in this chapter and even more so in chapter 36, the commands regarding the construction of the Dwelling complex are repeated, often word for word, from chapters 25–31. In many verses the only difference will be a change of verb form from instruction to completion. As much as possible, these parallels will be pointed out for the translators with links to the previous verses. Translators should refer back to the previously translated verses for consistency and because notes in this section may not cover everything that was covered in the initial instruction section.\n- Many items, materials, and processes for building the Dwelling may be unknown, but should have already been addressed in chapters 25–31. 35:2 hfaq 0 This verse is very similar to [Exodus 31:15](../31/15.md). 35:2 g6oe rc://*/ta/man/translate/translate-numbers שֵׁ֣שֶׁת 1 Alternate translation: “6” (See: [[rc://*/ta/man/translate/translate-numbers]]) 35:2 c559 rc://*/ta/man/translate/translate-ordinal וּ⁠בַ⁠יּ֣וֹם הַ⁠שְּׁבִיעִ֗י 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “but on day 7” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 35:2 ax6u rc://*/ta/man/translate/figs-activepassive שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Six days you shall work” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 35:2 zij9 rc://*/ta/man/translate/figs-activepassive כָּל־הָ⁠עֹשֶׂ֥ה ב֛⁠וֹ מְלָאכָ֖ה יוּמָֽת 1 If your language would not use passive here, you could state this in an active form. Alternate translation: “You must execute anyone who works on that day” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -35:4-9 jdb8 0 In verses 4-9, Moses tells the Israelites to collect the things Yahweh commanded him to collect in [Exodus 25:2-7](../25/02.md). You should check your translation for consistency between these passages. -35:5-19 ugn4 rc://*/ta/man/translate/figs-quotations וַ⁠יֹּ֣אמֶר מֹשֶׁ֔ה אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵ⁠אמֹ֑ר זֶ֣ה הַ⁠דָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה לֵ⁠אמֹֽר 1 Verses 5-19 are a second-level direct quotation. If it would be better to reduce the quotation level in your language, you may want to make this introductory comment (everything after the first **saying**) an indirect quotation. Alternate translation: “And Moses told all of the congregation of the sons of Israel the things that Yahweh commanded, saying,” (See: [[rc://*/ta/man/translate/figs-quotations]]) -35:5 h5c8 0 This verse is similar to [Exodus 25:2-3](../25/02.md). +35:4–9 jdb8 0 In verses 4–9, Moses tells the Israelites to collect the things Yahweh commanded him to collect in [Exodus 25:2–7](../25/02.md). You should check your translation for consistency between these passages. +35:5–19 ugn4 rc://*/ta/man/translate/figs-quotations וַ⁠יֹּ֣אמֶר מֹשֶׁ֔ה אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵ⁠אמֹ֑ר זֶ֣ה הַ⁠דָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה לֵ⁠אמֹֽר 1 Verses 5–19 are a second-level direct quotation. If it would be better to reduce the quotation level in your language, you may want to make this introductory comment (everything after the first **saying**) an indirect quotation. Alternate translation: “And Moses told all of the congregation of the sons of Israel the things that Yahweh commanded, saying,” (See: [[rc://*/ta/man/translate/figs-quotations]]) +35:5 h5c8 0 This verse is similar to [Exodus 25:2–3](../25/02.md). 35:5 n2c8 קְח֨וּ מֵֽ⁠אִתְּ⁠כֶ֤ם תְּרוּמָה֙ לַֽ⁠יהוָ֔ה 1 Alternate translation: “Take up a collection for Yahweh from what you have” 35:5 qq0a rc://*/ta/man/translate/figs-ellipsis כֹּ֚ל 1 Here, “from” is omitted but suggested by the sentence grammar. Also, **every** means “every person.” If it would be helpful in your language, you could supply these words from the context. Alternate translation: “from every person” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 35:5 pqa2 rc://*/ta/man/translate/figs-idiom כֹּ֚ל נְדִ֣יב לִבּ֔⁠וֹ 1 This is an idiom that indicates a person’s desire to give an offering. Many languages will have a similar idiom, though the body part often varies. Alternate translation: “from everyone who wants to give one” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -2313,9 +2313,9 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 35:11 pvft בְּרִיחָ֖יו 1 See how you translated this in [Exodus 26:26](../26/26.md). 35:11 f1gk עַמֻּדָ֖י⁠ו 1 See how you translated this in [26:32](../26/32.md). 35:11 syn4 אֲדָנָֽי⁠ו 1 These are heavy objects that rest on the ground and keep the object attached to them from moving. See how you translated this in [Exodus 26:19](../26/19.md). -35:12 rj7s atonement lid 0 See how you translated these terms in [25:10-17](../25/10.md) and [26:36](../26/36.md). +35:12 rj7s atonement lid 0 See how you translated these terms in [25:10–17](../25/10.md) and [26:36](../26/36.md). 35:13 l641 rc://*/ta/man/translate/figs-metonymy לֶ֥חֶם הַ⁠פָּנִֽים 1 Here, **face** represents the presence of Yahweh. This bread represented the presence of God. Alternate translation: “the bread of the Presence” See how you translated this in [Exodus 25:30](../25/30.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) -35:14 obmd bread of the presence 0 See [25:31-37](../25/31.md) for these items. +35:14 obmd bread of the presence 0 See [25:31–37](../25/31.md) for these items. 35:15 ht7x מִזְבַּ֤ח הַ⁠קְּטֹ֨רֶת֙ & שֶׁ֣מֶן הַ⁠מִּשְׁחָ֔ה & קְטֹ֣רֶת הַ⁠סַּמִּ֑ים 1 For the **altar**, see [30:1](../30/01.md). For the **oil**, see [30:25](../30/25.md). For the **incense**, see [30:7](../30/07.md). 35:16 h116 bronze grate 0 For the **grate**, see [Exodus 27:4](../27/04.md). Most of the rest of the verse is almost identical to [30:28](../30/28.md). 35:17 h8zl קַלְעֵ֣י & מָסַ֖ךְ 1 These were large curtains made of cloth. See how you translated this in [Exodus 26:36](../26/36.md). @@ -2333,7 +2333,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 35:22 yzsw ל׀ נְדִ֣יב 1 Alternate translation: “who were impelled of” 35:22 wwp2 rc://*/ta/man/translate/figs-litany חָ֣ח וָ⁠נֶ֜זֶם וְ⁠טַבַּ֤עַת וְ⁠כוּמָז֙ כָּל־כְּלִ֣י זָהָ֔ב 1 These are different kinds of jewelry. The exact identity of each object is not known. The phrase **all of the things of gold** could either modify the whole list, meaning “all these items were made of gold,” or could mean “many other gold things.” If taken as a summary statement, in some languages it may be clearer to move it to the front of the list. Alternate translation: “all kinds of gold jewelry including necklaces, nose rings, signet rings, and gold ornaments” (See: [[rc://*/ta/man/translate/figs-litany]]) 35:22 frci rc://*/ta/man/translate/figs-gendernotations וְ⁠כָל־אִ֕ישׁ 1 Although the term **men** is used, the word here is used in a generic sense that includes both men and women. Alternate translation: “And every person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -35:23 s3ky Everyone who had … brought them 0 See how you translated many of these words in [Exodus 25:4-5](../25/04.md). +35:23 s3ky Everyone who had … brought them 0 See how you translated many of these words in [Exodus 25:4–5](../25/04.md). 35:23 dweo rc://*/ta/man/translate/figs-activepassive וְ⁠כָל־אִ֞ישׁ אֲשֶׁר־נִמְצָ֣א אִתּ֗⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Also, the meaning of this phrase is simple possession. Alternate translation: “And every man who owned” or “And every man having” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 35:23 hg0d rc://*/ta/man/translate/figs-gendernotations וְ⁠כָל־אִ֞ישׁ 1 Here **man** includes both men and women. Alternate translation: “And every person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 35:23 t3ti rc://*/ta/man/translate/figs-hyperbole וְ⁠כָל־אִ֞ישׁ 1 The phrase **every man** is used here without the restriction, “who was willing,” from previous verses. The exaggeration is used to emphasize what a large portion of the Israelites gave willingly. If it would be helpful in your language, you could use an equivalent expression from your language that expresses a large number or a majority. Alternate translation: “And very many people” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) @@ -2364,7 +2364,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 35:35 ehu7 filled them with skill 0 This verse summarizes and pulls together many previously mentioned things. See [28:3](../28/03.md) (**skill of heart**), [25:4](../25/04.md) (for materials), [26:36](../26/36.md) (**embroiderer**), [28:32](../28/32.md) (**weaver**), [26:31](../26/31.md) (**skillful workman**), [31:3](../31/03.md) (**craftsman**), [28:6](../28/06.md) (**designer of designs**). 35:35 rcv9 rc://*/ta/man/translate/figs-metaphor מִלֵּ֨א אֹתָ֜⁠ם חָכְמַת־לֵ֗ב 1 Here, **skill** to create beautiful objects is spoken of as if it were something that could fill up a person. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “He has made them very skillful” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 35:35 jvtd rc://*/ta/man/translate/figs-synecdoche חָכְמַת־לֵ֗ב 1 Here, **of heart** refers to possessing something, in this case ability or skill. Some languages will use a different body part for this image. Alternate translation: “with ability” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -36:intro nz4n 0 # Exodus 36 General Notes\n\n## Structure\n\n\r\n\r\n* v. 1: finish Moses’ instruction\r\n* v. 2-7: craftsmen collect materials from Moses, inform him the people should stop bringing things because they have too much already -v. 8-38: construction of the Dwelling, verse-by-verse quotations marked below\r\n * v. 8-18: quote [Exodus 26:1-11](../26/01.md)\r\n * v. 19-34: quote [Exodus 26:14-29](../26/14.md)\r\n * v. 35-36: quote [26:31-32](../26/31.md)\r\n * v. 37-38: quote [26:36-37](../26/36.md)\n\n## Translation issues\n\n* The first verse of this chapter goes with the last chapter.\n* Most of this chapter exactly quotes chapter 26 with a shift from instruction to past narrative form on the verbs and a few other minor changes; some are Hebrew word order that will be invisible here. Be sure to consult your previous work for consistency.\n* Throughout verses 8-38 the word **he**is used. This is a generic noun referring to any of the team of skilled craftsmen. You could also change it to “they” if that would be understood better in your language. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/figs-123person]]) +36:intro nz4n 0 # Exodus 36 General Notes\n\n## Structure\n\n\r\n\r\n* v. 1: finish Moses’ instruction\r\n* v. 2–7: craftsmen collect materials from Moses, inform him the people should stop bringing things because they have too much already -v. 8–38: construction of the Dwelling, verse-by-verse quotations marked below\r\n * v. 8–18: quote [Exodus 26:1–11](../26/01.md)\r\n * v. 19–34: quote [Exodus 26:14–29](../26/14.md)\r\n * v. 35–36: quote [26:31–32](../26/31.md)\r\n * v. 37–38: quote [26:36–37](../26/36.md)\n\n## Translation issues\n\n* The first verse of this chapter goes with the last chapter.\n* Most of this chapter exactly quotes chapter 26 with a shift from instruction to past narrative form on the verbs and a few other minor changes; some are Hebrew word order that will be invisible here. Be sure to consult your previous work for consistency.\n* Throughout verses 8–38 the word **he**is used. This is a generic noun referring to any of the team of skilled craftsmen. You could also change it to “they” if that would be understood better in your language. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/figs-123person]]) 36:1 ubk2 0 This verse is the end of a quotation from Moses that begin in [35:30](../35/30.md). It should be connected as visually as possible to the previous verses, as the chapter break here is poorly placed. 36:1 ds99 rc://*/ta/man/translate/translate-names בְצַלְאֵ֨ל וְ⁠אָהֳלִיאָ֜ב 1 **Bezalel and Oholiab** are the names of men. See how you translated this in [Exodus 31:2](../31/02.md) and [31:6](../31/06.md) as well as in the end of [chapter 35](../35/30.md). (See: [[rc://*/ta/man/translate/translate-names]]) 36:1 y1h1 rc://*/ta/man/translate/figs-gendernotations אִ֣ישׁ 1 We know from [35:25](../35/25.md) that women were included in the skilled workers, so **man** means every person. Alternate translation: “person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) @@ -2390,41 +2390,41 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 36:7 ipiu וְ⁠הַ⁠מְּלָאכָ֗ה 1 Here, **work** means the sorts of crafted items listed in the previous chapter. 36:8 kw33 0 Except for tense and the addition of **every skilled of heart among the doers of the work,** this verse is identical to [Exodus 26:1](../26/01.md). 36:8 l7ub rc://*/ta/man/translate/figs-synecdoche כָל־חֲכַם־לֵ֜ב 1 See how you translated this in [35:21](../35/21.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -36:8 zz0w rc://*/ta/man/translate/figs-genericnoun עָשָׂ֥ה 1 Throughout verses 8-38 the word **he** used. This is a generic noun referring to any of the team of skilled craftsmen. If this would be misunderstood in your language, use a more natural phrase. Alternate translation: “they made” or “a craftsman made” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) -36:9-18 p2mr 0 These verses are almost identical to [Exodus 26:2-10](../26/02.md). Tense is implied. +36:8 zz0w rc://*/ta/man/translate/figs-genericnoun עָשָׂ֥ה 1 Throughout verses 8–38 the word **he** used. This is a generic noun referring to any of the team of skilled craftsmen. If this would be misunderstood in your language, use a more natural phrase. Alternate translation: “they made” or “a craftsman made” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) +36:9–18 p2mr 0 These verses are almost identical to [Exodus 26:2–10](../26/02.md). Tense is implied. 36:18 mq1j 0 This verse is similar to [Exodus 26:11](../26/11.md). The difference is the absence of the middle clause from 26:11. -36:19-20 p3ke 0 These verses are almost identical to [Exodus 26:14-15](../26/14.md). +36:19–20 p3ke 0 These verses are almost identical to [Exodus 26:14–15](../26/14.md). 36:21 prx5 0 This verse is identical to [Exodus 26:16](../26/16.md). -36:22-25 l8yx 0 These verses are almost identical to [Exodus 26:17-20](../26/17.md). +36:22–25 l8yx 0 These verses are almost identical to [Exodus 26:17–20](../26/17.md). 36:26 gbm9 0 This verse is identical to [Exodus 26:21](../26/21.md). -36:27-28 a7js 0 These verses are almost identical to [Exodus 26:22-23](../26/22.md). -36:29-30 u396 0 These verses are very similar to [Exodus 26:24-25](../26/24.md). +36:27–28 a7js 0 These verses are almost identical to [Exodus 26:22–23](../26/22.md). +36:29–30 u396 0 These verses are very similar to [Exodus 26:24–25](../26/24.md). 36:30 r252 rc://*/ta/man/translate/figs-explicit שְׁנֵ֤י אֲדָנִים֙ שְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַ⁠קֶּ֥רֶשׁ הָ⁠אֶחָֽד 1 The list formula from [26:25](../26/25.md) is strangely shortened here but has the same meaning. If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) -36:31-32 cf2p 0 These verses are almost identical to [Exodus 26:26-27](../26/26.md). +36:31–32 cf2p 0 These verses are almost identical to [Exodus 26:26–27](../26/26.md). 36:33 h94y 0 This verse is very similar to [Exodus 26:28](../26/28.md). 36:34 i17v 0 This verse is almost identical to [Exodus 26:29](../26/29.md). 36:35 pfc5 0 This verse is almost identical to [Exodus 26:31](../26/31.md). 36:36 hg2q 0 Aside from some verbal differences, this verse is very similar to [Exodus 26:32](../26/32.md). 36:37 r5ya 0 This verse is almost identical to [Exodus 26:36](../26/36.md). 36:38 pr67 0 See how you translated many of these words in [Exodus 26:37](../26/37.md). -37:intro mt99 0 # Exodus 37 General Notes\n\n## Structure\r\n\r\n- v. 1-9 Making the ark, see [Exodus 25:10-20](../25/10.md)\r\n- v. 10-16 Making the table, see [Exodus 25:23-29](../25/23.md)\r\n- v. 17-24 Making the lampstand, see [Exodus 25:31-39](../25/31.md)\r\n- v. 25-28 Making the altar for incense, see [Exodus 30:1-5](../30/01.md)\r\n- v. 29 Making the oil and incense, see [Exodus 30:22-38](../30/22.md)\n\n## Potential translation issues\n\n- This chapter continues the record of the construction of the Dwelling and the items for it in almost exact repetition of Yahweh’s instructions.\nBe sure to consult your previous work for consistency.\n- Throughout the chapter the word **he** is used. This is a generic noun referring to any of the team of skilled craftsmen. You could also change it to “they” if that would be understood better in your language. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/figs-123person]]) +37:intro mt99 0 # Exodus 37 General Notes\n\n## Structure\r\n\r\n- v. 1–9 Making the ark, see [Exodus 25:10–20](../25/10.md)\r\n- v. 10–16 Making the table, see [Exodus 25:23–29](../25/23.md)\r\n- v. 17–24 Making the lampstand, see [Exodus 25:31–39](../25/31.md)\r\n- v. 25–28 Making the altar for incense, see [Exodus 30:1–5](../30/01.md)\r\n- v. 29 Making the oil and incense, see [Exodus 30:22–38](../30/22.md)\n\n## Potential translation issues\n\n- This chapter continues the record of the construction of the Dwelling and the items for it in almost exact repetition of Yahweh’s instructions.\nBe sure to consult your previous work for consistency.\n- Throughout the chapter the word **he** is used. This is a generic noun referring to any of the team of skilled craftsmen. You could also change it to “they” if that would be understood better in your language. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/figs-123person]]) 37:1 byr3 0 This verse is almost identical to [Exodus 25:10](../25/10.md). 37:2 kb3s 0 This verse is very similar to [Exodus 25:11](../25/11.md). -37:3-5 pb6v 0 These verses are almost identical to [Exodus 25:12-14](../25/12.md). -37:6-9 liw8 0 These verses are almost identical to [Exodus 25:17-20](../25/17.md). -37:10-14 ktf8 0 This verse is almost identical to [Exodus 25:23-27](../25/23.md). -37:15-16 zkr8 0 These verses are very similar to [Exodus 25:28-29](../25/28.md). +37:3–5 pb6v 0 These verses are almost identical to [Exodus 25:12–14](../25/12.md). +37:6–9 liw8 0 These verses are almost identical to [Exodus 25:17–20](../25/17.md). +37:10–14 ktf8 0 This verse is almost identical to [Exodus 25:23–27](../25/23.md). +37:15–16 zkr8 0 These verses are very similar to [Exodus 25:28–29](../25/28.md). 37:17 edx6 0 This verse is almost identical to [Exodus 25:31](../25/31.md). -37:18-20 kuh2 0 These verses are identical to [Exodus 25:32-34](../25/32.md). -37:21-22 x1u5 0 These verses are almost identical to [Exodus 25:35-36](../25/35.md). -37:23 b2jq 0 This verse is almost identical with [Exodus 25:37-38](../25/37.md), excluding the purpose clause in v. 37 (“and it will hold up its lamps, and it will make light on the side of its face”). +37:18–20 kuh2 0 These verses are identical to [Exodus 25:32–34](../25/32.md). +37:21–22 x1u5 0 These verses are almost identical to [Exodus 25:35–36](../25/35.md). +37:23 b2jq 0 This verse is almost identical with [Exodus 25:37–38](../25/37.md), excluding the purpose clause in v. 37 (“and it will hold up its lamps, and it will make light on the side of its face”). 37:24 uz5h 0 This verse is almost identical to [Exodus 25:39](../25/39.md). -37:25 el8w 0 This verse is very similar to [Exodus 30:1-2](../30/01.md). +37:25 el8w 0 This verse is very similar to [Exodus 30:1–2](../30/01.md). 37:26 ep66 0 This verse is almost identical to [Exodus 30:3](../30/03.md). 37:27 zez2 0 This verse is very similar to [Exodus 30:4](../30/04.md). 37:28 hw37 0 This verse is almost identical to [Exodus 30:5](../30/05.md). 37:29 c992 0 For the **oil**, see [Exodus 30:25](../30/25.md), and for the **incense** see [25:6](../25/06.md) and [30:35](../30/35.md). -38:intro hp86 0 # Exodus 38 General Notes\n\n- This chapter continues the record of the construction of the Dwelling and the items for it in almost exact repetition of Yahweh’s instructions.\nBe sure to consult your previous work for consistency. Verses 1-20 of this chapter follow [Exodus 27:1-19](../27/01.md) almost verse for verse.\n- Throughout the chapter the word **he** is used. This is a generic noun referring to any of the team of skilled craftsmen. You could also change it to “they” if that would be understood better in your language. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/figs-123person]]) +38:intro hp86 0 # Exodus 38 General Notes\n\n- This chapter continues the record of the construction of the Dwelling and the items for it in almost exact repetition of Yahweh’s instructions.\nBe sure to consult your previous work for consistency. Verses 1–20 of this chapter follow [Exodus 27:1–19](../27/01.md) almost verse for verse.\n- Throughout the chapter the word **he** is used. This is a generic noun referring to any of the team of skilled craftsmen. You could also change it to “they” if that would be understood better in your language. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/figs-123person]]) 38:1 r81c General Information 0 This verse is very similar to [Exodus 27:1](../27/01.md). 38:2 g71x General Information 0 This verse is almost identical to [Exodus 27:2](../27/02.md). 38:3 v73t General Information 0 This verse is very similar to [Exodus 27:3](../27/03.md). @@ -2459,7 +2459,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 38:24 tl4k rc://*/ta/man/translate/figs-activepassive כָּל־הַ⁠זָּהָ֗ב הֶֽ⁠עָשׂוּי֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “All the gold that the craftsmen used” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 38:24 y7hy rc://*/ta/man/translate/translate-bweight תֵּ֤שַׁע וְ⁠עֶשְׂרִים֙ כִּכָּ֔ר וּ⁠שְׁבַ֨ע מֵא֧וֹת וּ⁠שְׁלֹשִׁ֛ים שֶׁ֖קֶל בְּ⁠שֶׁ֥קֶל הַ⁠קֹּֽדֶשׁ 1 A talent is about 34 kilograms, and a shekel is about 11 grams. There were evidently shekels of more than one weight at the time; **by the shekel of the sanctuary** specified which one was to be used. See how you translated this in [Exodus 30:13](../30/13.md). If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. (See: [[rc://*/ta/man/translate/translate-bweight]]) 38:25 ni5b rc://*/ta/man/translate/translate-bweight מְאַ֣ת כִּכָּ֑ר וְ⁠אֶלֶף֩ וּ⁠שְׁבַ֨ע מֵא֜וֹת וַ⁠חֲמִשָּׁ֧ה וְ⁠שִׁבְעִ֛ים שֶׁ֖קֶל בְּ⁠שֶׁ֥קֶל הַ⁠קֹּֽדֶשׁ 1 A talent is about 34 kilograms, and a shekel is about 11 grams. There were evidently shekels of more than one weight at the time, **by the shekel of the sanctuary** specified which one was to be used. See [the previous verse](../38/24.md). If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. (See: [[rc://*/ta/man/translate/translate-bweight]]) -38:26 rp46 one hundred talents 0 See how you translated many of the same things in [Exodus 30:13-14](../30/13.md). +38:26 rp46 one hundred talents 0 See how you translated many of the same things in [Exodus 30:13–14](../30/13.md). 38:26 t2gi rc://*/ta/man/translate/translate-bweight בֶּ֚קַע לַ⁠גֻּלְגֹּ֔לֶת מַחֲצִ֥ית הַ⁠שֶּׁ֖קֶל בְּ⁠שֶׁ֣קֶל הַ⁠קֹּ֑דֶשׁ 1 A beka is 1/2 a shekel. A shekel is 11 grams. There were evidently shekels of more than one weight at the time; **by the shekel of the sanctuary** specified which one was to be used. See [38:24](../38/24.md). If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. Alternate translation: “five and a half grams” or “5 1/2 grams” (See: [[rc://*/ta/man/translate/translate-bweight]]) 38:26 fyy5 rc://*/ta/man/translate/translate-fraction מַחֲצִ֥ית הַ⁠שֶּׁ֖קֶל 1 A **half** means one part out of two equal parts. (See: [[rc://*/ta/man/translate/translate-fraction]]) 38:26 nvf8 rc://*/ta/man/translate/figs-ellipsis לְ⁠כֹ֨ל הָ⁠עֹבֵ֜ר עַל־הַ⁠פְּקֻדִ֗ים מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה לְ⁠שֵׁשׁ־מֵא֥וֹת אֶ֨לֶף֙ וּ⁠שְׁלֹ֣שֶׁת אֲלָפִ֔ים וַ⁠חֲמֵ֥שׁ מֵא֖וֹת וַ⁠חֲמִשִּֽׁים 1 Here the account leaves out some of the words that a sentence would need in many languages to be complete. The idea that this silver was “received” **from** these “men” is left out. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “received from every passer over to the counted ones from a son of 20 years and older—received from 603,550 men” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) @@ -2470,8 +2470,8 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 38:29 p3mr rc://*/ta/man/translate/translate-bweight שִׁבְעִ֣ים כִּכָּ֑ר וְ⁠אַלְפַּ֥יִם וְ⁠אַרְבַּע־מֵא֖וֹת שָֽׁקֶל 1 A talent is about 34 kilograms, and a shekel is about 11 grams. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. (See: [[rc://*/ta/man/translate/translate-bweight]]) 38:30 rck7 מִכְבַּ֥ר 1 A **grate** is a frame of crossed bars for holding wood when burning. See how you translated this in [Exodus 27:4](../27/04.md). 38:31 bvr9 יִתְדֹ֧ת & יִתְדֹ֥ת 1 These are sharp bronze stakes that were used to secure the corners of a tent to the ground. See how you translated this in [Exodus 27:19](../27/19.md). -39:intro mll6 0 # Exodus 39 General Notes\n\n- This chapter continues the record of the construction in almost exact repetition of Yahweh’s instructions. The special, holy clothing mentioned in previous chapters is produced to the correct specifications in this chapter. (See: [[rc://*/tw/dict/bible/kt/holy]])\nBe sure to consult your previous work to maintain consistency. Verses 1-31 of this chapter follow [Exodus 28:1-37](../28/01.md) with some differences. Verses 33-41 follow [35:10-19](../35/10.md).\n- Throughout the chapter the people making the items are referred to interchangeably as **he** or **they**. Both are generic nouns referring to any of the team of skilled craftsmen. You could change all instances to “they” or “he” if that would be understood better in your language. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/figs-123person]]) -39:1 h8kg as Yahweh had commanded Moses 0 See how you translated similar instructions in [Exodus 28:4-5](../28/04.md). +39:intro mll6 0 # Exodus 39 General Notes\n\n- This chapter continues the record of the construction in almost exact repetition of Yahweh’s instructions. The special, holy clothing mentioned in previous chapters is produced to the correct specifications in this chapter. (See: [[rc://*/tw/dict/bible/kt/holy]])\nBe sure to consult your previous work to maintain consistency. Verses 1–31 of this chapter follow [Exodus 28:1–37](../28/01.md) with some differences. Verses 33–41 follow [35:10–19](../35/10.md).\n- Throughout the chapter the people making the items are referred to interchangeably as **he** or **they**. Both are generic nouns referring to any of the team of skilled craftsmen. You could change all instances to “they” or “he” if that would be understood better in your language. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/figs-123person]]) +39:1 h8kg as Yahweh had commanded Moses 0 See how you translated similar instructions in [Exodus 28:4–5](../28/04.md). 39:1 e1xh rc://*/ta/man/translate/figs-abstractnouns בִּגְדֵ֤י הַ⁠קֹּ֨דֶשׁ֙ 1 If your language does not use an abstract noun for the idea of **holiness**, you can express the same idea in another way. See how you translated this in [28:2](../28/02.md). Alternate translation: “the holy clothes” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 39:2 b9mg 0 This verse is almost identical to [Exodus 28:6](../28/06.md). 39:4 pq62 0 This verse is very similar to [28:7](../28/07.md). @@ -2486,32 +2486,32 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 39:13 l9wa a beryl, an onyx, and a jasper 0 This verse is almost identical to [Exodus 28:20](../28/20.md). 39:14 z5va 0 This verse is almost identical to [Exodus 28:21](../28/21.md). 39:15 byz8 0 This verse is almost identical to [Exodus 28:22](../28/22.md). -39:16 b8m6 0 This verse is very similar to [Exodus 28:23-24](../28/23.md). +39:16 b8m6 0 This verse is very similar to [Exodus 28:23–24](../28/23.md). 39:17 w2s4 0 This verse is almost identical to [Exodus 28:24](../28/24.md). 39:18 bw76 0 This verse is identical to [Exodus 28:25](../28/25.md) except for verb tense. 39:19 nd41 0 This verse is identical to [Exodus 28:26](../28/26.md) except for verb tense. 39:20 w8wz 0 This verse is identical to [Exodus 28:27](../28/27.md) except for verb tense. 39:21 zu91 0 This verse is almost identical to [Exodus 28:28](../28/28.md) except for the note about Yahweh’s command. -39:22 vdw1 0 This verse is almost identical to most of [Exodus 28:31-32](../28/31.md). +39:22 vdw1 0 This verse is almost identical to most of [Exodus 28:31–32](../28/31.md). 39:23 cyc1 0 This verse is very similar to [Exodus 28:32](../28/32.md). 39:24 eak6 0 This verse is similar to part of [Exodus 28:33](../28/33.md). 39:25 sx9b 0 This verse is similar to parts of [Exodus 28:33](../28/33.md). 39:26 gtg5 0 The first part of this verse is almost identical to the first part of [Exodus 28:34](../28/34.md). -39:27 pz63 0 Verses 27-29 reflect [Exodus 28:39](../28/39.md), [40](../28/40.md), and [42](../28/42.md) but in a different order. -39:28 um4e turban 0 Verses 27-29 reflect [Exodus 28:39](../28/39.md), [40](../28/40.md), and [42](../28/42.md) but in a different order. -39:29 hn5g sash 0 Verses 27-29 reflect [Exodus 28:39](../28/39.md), [40](../28/40.md), and [42](../28/42.md) but in a different order. +39:27 pz63 0 Verses 27–29 reflect [Exodus 28:39](../28/39.md), [40](../28/40.md), and [42](../28/42.md) but in a different order. +39:28 um4e turban 0 Verses 27–29 reflect [Exodus 28:39](../28/39.md), [40](../28/40.md), and [42](../28/42.md) but in a different order. +39:29 hn5g sash 0 Verses 27–29 reflect [Exodus 28:39](../28/39.md), [40](../28/40.md), and [42](../28/42.md) but in a different order. 39:30 kq33 0 This verse is almost identical [Exodus 28:36](../28/36.md). See [29:6](../29/06.md) for the **crown of holiness**. 39:31 fml2 0 This verse is very similar to [Exodus 28:37](../28/37.md). 39:32 jh64 rc://*/ta/man/translate/writing-endofstory 0 This verse marks the end of the narrative of the construction of the Dwelling. More precisely, it seems to mark the beginning of an ending section. Use the natural form in your language for expressing the conclusion of a story. (See: [[rc://*/ta/man/translate/writing-endofstory]]) 39:32 z1z7 rc://*/ta/man/translate/figs-doublet מִשְׁכַּ֖ן אֹ֣הֶל מוֹעֵ֑ד 1 The **tabernacle** and **tent of meeting** are the same thing. The two interchangeable terms are brought together here in a poetic doubling to bring this part of the narrative to a close. If your readers would find this confusing you may need to simplify to one or expand in explanation like in the UST. Alternate translation: “holy meeting tent” (See: [[rc://*/ta/man/translate/figs-doublet]]) 39:32 et19 rc://*/ta/man/translate/figs-parallelism וַֽ⁠יַּעֲשׂוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כְּ֠⁠כֹל אֲשֶׁ֨ר צִוָּ֧ה יְהוָ֛ה אֶת־מֹשֶׁ֖ה כֵּ֥ן עָשֽׂוּ 1 Here, **thus they did** parallels the whole rest of the sentence. Like the doubling of the terms for **tabernacle** this brings the narrative of building to an emphatic conclusion. If this sort of parallelism would convey a meaning other than this emphatic conclusion in your language you may need to use another natural way to close the narrative with emphasis on the Israelites complete obedience. Alternate translation: “And the sons of Israel faithfully did exactly according to all that Yahweh had commanded Moses” (See: [[rc://*/ta/man/translate/figs-parallelism]]) -39:33 ri54 rc://*/ta/man/translate/writing-newevent So the work on the Dwelling, the tent of meeting, was finished. The people of Israel did everything 0 This verse starts a short narrative of the Israelites bringing and presenting the items for the Dwelling to Moses for inspection. It is a summary of the construction and extended conclusion to the last few chapters. Your team may need to decide how to group verse 32, as it both closes the construction narrative and introduces this next section, which ends with a very similar summary statement in [39:42-43](../39/42.md). (See: [[rc://*/ta/man/translate/writing-newevent]]) +39:33 ri54 rc://*/ta/man/translate/writing-newevent So the work on the Dwelling, the tent of meeting, was finished. The people of Israel did everything 0 This verse starts a short narrative of the Israelites bringing and presenting the items for the Dwelling to Moses for inspection. It is a summary of the construction and extended conclusion to the last few chapters. Your team may need to decide how to group verse 32, as it both closes the construction narrative and introduces this next section, which ends with a very similar summary statement in [39:42–43](../39/42.md). (See: [[rc://*/ta/man/translate/writing-newevent]]) 39:33 y9ym clasps 0 This verse, especially the list of items, is very similar to [35:11](../35/11.md). 39:34 z6r6 וְ⁠אֶת־מִכְסֵ֞ה עוֹרֹ֤ת הָֽ⁠אֵילִם֙ הַ⁠מְאָדָּמִ֔ים וְ⁠אֶת־מִכְסֵ֖ה עֹרֹ֣ת הַ⁠תְּחָשִׁ֑ים 1 See how you translated similar phrases to this in [Exodus 26:14](../26/14.md). 39:34 l0fi פָּרֹ֥כֶת הַ⁠מָּסָֽךְ 1 See how you translated similar phrases to this in [35:12](../35/12.md). 39:35 i7d9 atonement lid 0 See how you translated similar phrases to this in [35:12](../35/12.md). 39:36 knn8 bread of the presence 0 This verse is almost identical to [35:13](../35/13.md). -39:37-38 nzph bread of the presence 0 These verses are very similar to [35:14-15](../35/14.md). +39:37–38 nzph bread of the presence 0 These verses are very similar to [35:14–15](../35/14.md). 39:39 e755 grate 0 This verse is almost identical with [35:16](../35/16.md). 39:40 i8lm 0 This verse is almost identical with [35:17](../35/17.md) and parts of [35:18](../35/18.md). 39:40 ajt4 rc://*/ta/man/translate/figs-doublet הַ⁠מִּשְׁכָּ֖ן לְ⁠אֹ֥הֶל מוֹעֵֽד 1 These refer to the same place. See how you translated the doubling in [39:32](../39/32.md). Alternate translation: “the Dwelling, that is the tent of meeting” (See: [[rc://*/ta/man/translate/figs-doublet]]) @@ -2519,7 +2519,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 39:42 ct6k Thus the people 0 This verse is almost identical to the second half of [39:32](../39/32.md). 39:43 t26m וְ⁠הִנֵּה֙ 1 Here, the word **behold** draws attention to the information that follows. Use a word or marking in your language that draws attention to the next information. 39:43 z79s rc://*/ta/man/translate/writing-endofstory As Yahweh had commanded, in that way they did it 0 This (and really verse 42) is the end of the conclusion of the construction of materials portion of the story. The ending began in [39:32](../39/32.md). If your language has specific features that should be part of the end of a section like this, consider using them here. (See: [[rc://*/ta/man/translate/writing-endofstory]]) -40:intro fa6e 0 # Exodus 40 General Notes\n\n## Structure and Formatting\n\n- In this chapter, **just as Yahweh commanded Moses** is repeated seven times, as in the previous chapter, to show that Moses was obedient to every detail of Yahweh’s command.\n- This chapter is repetitive both internally and with other parts of the book. Verses 17-33 parallel verses 2-8 in an expanded way.\n\n## Possible Translation Difficulties in this Chapter\n\n- The **Dwelling** and **tent of meeting** are the same thing, but both appear next to each other many times in this chapter. The two interchangeable terms are brought together throughout this chapter in a poetic doubling to bring book to a close. If your readers would find this confusing, you may need to simplify to one or expand in explanation like in the UST.\n- This chapter says that Moses did all these things. Just like with Bezalel in earlier chapters, it would have been impossible for him to do all this personally. The people helped him set up the Dwelling. In many translations this will more clear if you make this explicit.\n- “the glory of Yahweh filled the Dwelling”: This phrase indicates that Yahweh began to dwell within the Dwelling, among Israel, in a special way. (See: [[rc://*/tw/dict/bible/kt/glory]] and [[rc://*/tw/dict/bible/kt/tabernacle]]) +40:intro fa6e 0 # Exodus 40 General Notes\n\n## Structure and Formatting\n\n- In this chapter, **just as Yahweh commanded Moses** is repeated seven times, as in the previous chapter, to show that Moses was obedient to every detail of Yahweh’s command.\n- This chapter is repetitive both internally and with other parts of the book. Verses 17–33 parallel verses 2–8 in an expanded way.\n\n## Possible Translation Difficulties in this Chapter\n\n- The **Dwelling** and **tent of meeting** are the same thing, but both appear next to each other many times in this chapter. The two interchangeable terms are brought together throughout this chapter in a poetic doubling to bring book to a close. If your readers would find this confusing, you may need to simplify to one or expand in explanation like in the UST.\n- This chapter says that Moses did all these things. Just like with Bezalel in earlier chapters, it would have been impossible for him to do all this personally. The people helped him set up the Dwelling. In many translations this will more clear if you make this explicit.\n- “the glory of Yahweh filled the Dwelling”: This phrase indicates that Yahweh began to dwell within the Dwelling, among Israel, in a special way. (See: [[rc://*/tw/dict/bible/kt/glory]] and [[rc://*/tw/dict/bible/kt/tabernacle]]) 40:1 ea7j rc://*/ta/man/translate/writing-newevent 0 There is a transition to a new event at the beginning of this chapter. Use the natural form in your language for introducing a new event. (See: [[rc://*/ta/man/translate/writing-newevent]]) 40:2 bgv1 rc://*/ta/man/translate/translate-ordinal בְּ⁠יוֹם־הַ⁠חֹ֥דֶשׁ הָ⁠רִאשׁ֖וֹן בְּ⁠אֶחָ֣ד לַ⁠חֹ֑דֶשׁ 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “On day one of the month, in month one” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 40:2 gzk3 rc://*/ta/man/translate/figs-doublet מִשְׁכַּ֖ן אֹ֥הֶל מוֹעֵֽד 1 These refer to the same place. See how you translated the doubling in [39:32](../39/32.md). Alternate translation: “the Dwelling, that is the tent of meeting” (See: [[rc://*/ta/man/translate/figs-doublet]]) @@ -2529,7 +2529,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 40:6 o5sz rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֕י 1 Alternate translation: “in front of” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 40:6 nqha rc://*/ta/man/translate/figs-doublet מִשְׁכַּ֥ן אֹֽהֶל־מוֹעֵֽד 1 These refer to the same place. See how you translated the doubling in [39:32](../39/32.md). Alternate translation: “the Dwelling, that is the tent of meeting” (See: [[rc://*/ta/man/translate/figs-doublet]]) 40:10 yiq8 rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִֽׁים 1 Here, **holiest holy** means extremely or uniquely holy. If this form would not express that this item would become uniquely holy in your language you may need to find another way to express this idea. See how you translated this in [Exodus 29:37](../29/37.md). Alternate translation: “a most holy thing” or “extraordinarily holy” (See: [[rc://*/ta/man/translate/figs-possession]]) -40:12 gqld 0 Verses 12-15 are similar to [Exodus 29:4-9](../29/04.md). +40:12 gqld 0 Verses 12–15 are similar to [Exodus 29:4–9](../29/04.md). 40:16 xl61 rc://*/ta/man/translate/writing-newevent 0 This statement starts a new section in which Moses does all the things **just as Yahweh had commanded**; this poetic obedience statement was seen so often in the previous chapter. You may wish to mark this transition and poetic statement in a particular way in your language that is similar to how you did in the last chapter. See [39:32](../39/32.md). (See: [[rc://*/ta/man/translate/writing-newevent]]) 40:17 r6pc rc://*/ta/man/translate/figs-activepassive הוּקַ֖ם הַ⁠מִּשְׁכָּֽן 1 The use of the passive here indicates that the important thing is the completion of the task of setting up the tent on the specific date Yahweh had commanded. If your language would show that focus in a different way, use a natural form to do that. Alternate translation: “that they set up the Dwelling” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 40:17 gzu5 בַּ⁠חֹ֧דֶשׁ הָ⁠רִאשׁ֛וֹן בַּ⁠שָּׁנָ֥ה הַ⁠שֵּׁנִ֖ית בְּ⁠אֶחָ֣ד לַ⁠חֹ֑דֶשׁ 1 This refers to exactly one year after God rescued his people from Egypt. See [Exodus 12:2](../12/02.md). diff --git a/tn_EZK.tsv b/tn_EZK.tsv index aab615567a..ea3a7c3e3c 100644 --- a/tn_EZK.tsv +++ b/tn_EZK.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro wb5b 0 # Introduction to Ezekiel\n\n## Part 1: General Introduction\n\n### Outline of Ezekiel\n\n1. Yahweh calls Ezekiel to speak his words (1:1–3:27)\n1. Yahweh judges Judah and Jerusalem (4:1-24:27)\n1. Ezekiel prophesies against nearby nations (25:1–32:32)\n1. Yahweh explains the fall of Jerusalem (33:1–33)\n1. Ezekiel brings messages of hope (34:1–48:35)\n * A new shepherd (34:1–31)\n * Edom destroyed (35:1–15)\n * Israel restored (36:1–37:28)\n * Gog and Magog (38:1–39:29)\n * Jerusalem and the temple restored (40:1–48:35)\n\n\n### What is Ezekiel about?\n\nThe Book of Ezekiel contains words that Ezekiel prophesied between 592 B.C. and 573 B.C. The Jewish people were exiled in Babylonia. Ezekiel told them that God had punished them because they sinned against him. However, Ezekiel assured them that God would restore them. God was using Babylon to punish them. But eventually another nation would defeat the Babylonians. Ezekiel also prophesied about how God will restore Jerusalem and the temple so that the people can worship and sacrifice to him again. Ezekiel then described how the land will be divided again among the tribes of Israel.\n\n### How should the title of this book be translated?\n\n“Ezekiel” or “The Book of Ezekiel” is the traditional name for this book. Translators may also call it “The Messages from God Brought by Ezekiel.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Ezekiel?\n\nEzekiel wrote the prophecies in the Book of Ezekiel. He was a prophet and priest who lived near Babylon in the time of the exile.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was Ezekiel’s temple?\n\nSeveral chapters of the Book of Ezekiel give instructions about building a new temple. However, this temple is not the same as the temple the people would build after going back to Jerusalem. Because Ezekiel’s temple has never been built, some scholars think that this temple is to be built in the future. Other scholars think that Ezekiel’s temple is symbolic of the Church.\n\n### Do the sacrifices in Ezekiel follow the law of Moses?\n\nThe sacrifices in Ezekiel 46 are somewhat different than the required sacrifices in Numbers 28. This may be because Ezekiel prophesied about a new temple with new sacrifices.\n\n## Part 3: Important Translation Issues\n\n### How should one represent Ezekiel’s visions in translation?\n\nThe Book of Ezekiel has many complicated visions. Some are similar to passages in other Scripture books that describe future events. Some of these visions are about God rescuing Israel in the distant future. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\nIt is unclear whether Ezekiel actually traveled to the particular places named in the visions, or whether what he described were mental ideas. For this reason, Ezekiel’s viewpoint is sometimes difficult to understand, even though the meanings of the visions may be clear.\n\nTranslators should avoid trying to explain these visions in their translations. Instead, they should present the visions just as they are in the source text.\n\n### What does “and you will know that I am Yahweh” mean?\n\nThis is a common phrase in the Book of Ezekiel. It is meant to assure the reader that these messages truly came from God, and that he will do what he has promised. The translator may also use the phrase “and you will understand that I am Yahweh and what I say will happen.” The UST translates it as “then you will know that I, Yahweh, have the power to do what I say that I will do.” +front:intro wb5b 0 # Introduction to Ezekiel\n\n## Part 1: General Introduction\n\n### Outline of Ezekiel\n\n1. Yahweh calls Ezekiel to speak his words (1:1–3:27)\n1. Yahweh judges Judah and Jerusalem (4:1–24:27)\n1. Ezekiel prophesies against nearby nations (25:1–32:32)\n1. Yahweh explains the fall of Jerusalem (33:1–33)\n1. Ezekiel brings messages of hope (34:1–48:35)\n * A new shepherd (34:1–31)\n * Edom destroyed (35:1–15)\n * Israel restored (36:1–37:28)\n * Gog and Magog (38:1–39:29)\n * Jerusalem and the temple restored (40:1–48:35)\n\n\n### What is Ezekiel about?\n\nThe Book of Ezekiel contains words that Ezekiel prophesied between 592 B.C. and 573 B.C. The Jewish people were exiled in Babylonia. Ezekiel told them that God had punished them because they sinned against him. However, Ezekiel assured them that God would restore them. God was using Babylon to punish them. But eventually another nation would defeat the Babylonians. Ezekiel also prophesied about how God will restore Jerusalem and the temple so that the people can worship and sacrifice to him again. Ezekiel then described how the land will be divided again among the tribes of Israel.\n\n### How should the title of this book be translated?\n\n“Ezekiel” or “The Book of Ezekiel” is the traditional name for this book. Translators may also call it “The Messages from God Brought by Ezekiel.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Ezekiel?\n\nEzekiel wrote the prophecies in the Book of Ezekiel. He was a prophet and priest who lived near Babylon in the time of the exile.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was Ezekiel’s temple?\n\nSeveral chapters of the Book of Ezekiel give instructions about building a new temple. However, this temple is not the same as the temple the people would build after going back to Jerusalem. Because Ezekiel’s temple has never been built, some scholars think that this temple is to be built in the future. Other scholars think that Ezekiel’s temple is symbolic of the Church.\n\n### Do the sacrifices in Ezekiel follow the law of Moses?\n\nThe sacrifices in Ezekiel 46 are somewhat different than the required sacrifices in Numbers 28. This may be because Ezekiel prophesied about a new temple with new sacrifices.\n\n## Part 3: Important Translation Issues\n\n### How should one represent Ezekiel’s visions in translation?\n\nThe Book of Ezekiel has many complicated visions. Some are similar to passages in other Scripture books that describe future events. Some of these visions are about God rescuing Israel in the distant future. (See: [[rc://*/ta/man/translate/writing-apocalyptic]])\n\nIt is unclear whether Ezekiel actually traveled to the particular places named in the visions, or whether what he described were mental ideas. For this reason, Ezekiel’s viewpoint is sometimes difficult to understand, even though the meanings of the visions may be clear.\n\nTranslators should avoid trying to explain these visions in their translations. Instead, they should present the visions just as they are in the source text.\n\n### What does “and you will know that I am Yahweh” mean?\n\nThis is a common phrase in the Book of Ezekiel. It is meant to assure the reader that these messages truly came from God, and that he will do what he has promised. The translator may also use the phrase “and you will understand that I am Yahweh and what I say will happen.” The UST translates it as “then you will know that I, Yahweh, have the power to do what I say that I will do.” 1:intro j5rn 0 # Ezekiel 1 General Notes\n\n## Structure and formatting\n\n### Ezekiel’s call\n\nEzekiel had a vision of God calling him to prophetic ministry. (See: [[rc://*/tw/dict/bible/kt/call]] and [[rc://*/tw/dict/bible/kt/prophet]]) 1:1 xqf6 rc://*/ta/man/translate/translate-ordinal In the thirtieth year 0 This is the thirtieth year of Ezekiel’s life. (See: [[rc://*/ta/man/translate/translate-ordinal]]) 1:1 ad2n rc://*/ta/man/translate/translate-hebrewmonths the fourth month, and the fifth day of the month 0 “the fifth day of the fourth month.” This is the fourth month of the Hebrew calendar. The fifth day is around the end of June on Western calendars. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]] and [[rc://*/ta/man/translate/translate-ordinal]]) @@ -511,7 +511,7 @@ front:intro wb5b 0 # Introduction to Ezekiel\n\n## Part 1: General Introducti 10:4 d8gh The glory of Yahweh 0 See how you translated this in [Ezekiel 1:28](../01/28.md). 10:4 e2tx It filled 0 the glory of Yahweh filled 10:6 scy2 It came about 0 This phrase is used here to mark when the action starts. If your language has a way for doing this, you could consider using it here. -10:6 pzn4 when God commanded the man dressed in linen and said 0 This is a repeat of the information that was given in [Ezekiel 10:2](../10/02.md). After talking about the cherubim and God’s glory in 10:3-5, Ezekiel returns to telling about the man who was wearing linen. +10:6 pzn4 when God commanded the man dressed in linen and said 0 This is a repeat of the information that was given in [Ezekiel 10:2](../10/02.md). After talking about the cherubim and God’s glory in 10:3–5, Ezekiel returns to telling about the man who was wearing linen. 10:6 hkd5 the man dressed in linen 0 Translate “linen” as in [Ezekiel 9:1](../09/01.md). 10:6 ge4b beside a wheel 0 Translate “wheel” as in [Ezekiel 1:15](../01/15.md). 10:8 n4cv I saw on the cherubim something like a man’s hand under their wings 0 Alternate translation: “I saw that the cherubim had something like a man’s hand under their wings” diff --git a/tn_EZR.tsv b/tn_EZR.tsv index c26285fff5..d1d88bcf64 100644 --- a/tn_EZR.tsv +++ b/tn_EZR.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro fa5r 0 # Introduction to Ezra\n\n## Part 1: General Introduction\n\n### Outline of Ezra\n\n1. The first Jewish exiles return to Jerusalem from Persia (1:1–2:70)\n2. The people rebuild and dedicate the temple in Jerusalem (3:1–6:22)\n3. More exiles return; Ezra teaches the Law of Yahweh (7:1-8:36)\n4. The problem of the people marrying foreigners, and how it is solved (9:1–10:44)\n\n### What is the Book of Ezra about?\n\nThe book of Ezra is about how the people of Israel returned from Babylon and tried to worship Yahweh again as the law required. To do this, they needed to rebuild their temple so that they could sacrifice to Yahweh. (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n### How should the title of this book be translated?\n\nThe book of Ezra is named for the priest Ezra who led the first group of Jews out of exile and back to Judah. Translators can use the traditional title “Ezra.” Or they might choose a clearer title, such as “The Book about Ezra.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why were Israelites not allowed to marry people from other nations?\n\nForeigners worshiped many false gods. Yahweh did not allow his people to marry foreigners because he knew that this would cause the people of Israel to worship false gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### Did all of the people of Israel return to their homeland?\n\nMany of the Jews remained in Babylon instead of returning to the land of Israel. Many of them were successful in Babylon and desired to remain there. However, this meant that they were unable to worship Yahweh in Jerusalem as their ancestors had done.\n\n## Part 3: Important Translation Issues\n\n### How does the Book of Ezra use the term “Israel”?\n\nThe book of Ezra uses the term “Israel” to refer to the kingdom of Judah. It was mostly made up of the tribes of Judah and Benjamin. The other ten tribes had ended their loyalty to any kings descended from David. God allowed the Assyrians to conquer the other ten tribes and take them into exile. As a result, they mixed with other people groups and did not return to the land of Israel. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### Are the events in the Book of Ezra told in the order that they actually happened?\n\nSome of the events in the Book of Ezra are not told in the order that they happened, but are grouped according to theme. Translators should pay attention to notes that signal when events are probably out of chronological order. +front:intro fa5r 0 # Introduction to Ezra\n\n## Part 1: General Introduction\n\n### Outline of Ezra\n\n1. The first Jewish exiles return to Jerusalem from Persia (1:1–2:70)\n2. The people rebuild and dedicate the temple in Jerusalem (3:1–6:22)\n3. More exiles return; Ezra teaches the Law of Yahweh (7:1–8:36)\n4. The problem of the people marrying foreigners, and how it is solved (9:1–10:44)\n\n### What is the Book of Ezra about?\n\nThe book of Ezra is about how the people of Israel returned from Babylon and tried to worship Yahweh again as the law required. To do this, they needed to rebuild their temple so that they could sacrifice to Yahweh. (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n### How should the title of this book be translated?\n\nThe book of Ezra is named for the priest Ezra who led the first group of Jews out of exile and back to Judah. Translators can use the traditional title “Ezra.” Or they might choose a clearer title, such as “The Book about Ezra.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why were Israelites not allowed to marry people from other nations?\n\nForeigners worshiped many false gods. Yahweh did not allow his people to marry foreigners because he knew that this would cause the people of Israel to worship false gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### Did all of the people of Israel return to their homeland?\n\nMany of the Jews remained in Babylon instead of returning to the land of Israel. Many of them were successful in Babylon and desired to remain there. However, this meant that they were unable to worship Yahweh in Jerusalem as their ancestors had done.\n\n## Part 3: Important Translation Issues\n\n### How does the Book of Ezra use the term “Israel”?\n\nThe book of Ezra uses the term “Israel” to refer to the kingdom of Judah. It was mostly made up of the tribes of Judah and Benjamin. The other ten tribes had ended their loyalty to any kings descended from David. God allowed the Assyrians to conquer the other ten tribes and take them into exile. As a result, they mixed with other people groups and did not return to the land of Israel. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### Are the events in the Book of Ezra told in the order that they actually happened?\n\nSome of the events in the Book of Ezra are not told in the order that they happened, but are grouped according to theme. Translators should pay attention to notes that signal when events are probably out of chronological order. 1:intro dd25 0 # Ezra 1 General Notes\n\n## Structure and formatting\n\nThe chapter records the story of the first Jews as they return from Persia to Judea.\n\n## Special concepts in this chapter\n\n### King Cyrus\n\nKing Cyrus allowed the Jews to return because he wanted them to rebuild the temple. Those who stayed behind gave gifts to those who left to help them on their journey and resettlement. This practice was common under the reign of Cyrus and was used as a way to maintain peace throughout his kingdom. (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n## Possible translation difficulties in this chapter\n\n### Jews\n\nAfter they returned to Judea, the focus of the rest of the Old Testament is on the Jewish people. 1:1 nnrv rc://*/ta/man/translate/writing-newevent וּ⁠בִ⁠שְׁנַ֣ת 1 The word **now** introduces a new event in the story. Use the normal method for introducing the beginning of a true story in your language. (See: [[rc://*/ta/man/translate/writing-newevent]]) 1:1 ath4 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁנַ֣ת אַחַ֗ת לְ⁠כ֨וֹרֶשׁ֙ מֶ֣לֶךְ פָּרַ֔ס 1 The original Jewish readers of this book would have known that this is not a reference to the year when Cyrus first became king of the Persians. Rather, it is a reference to the later year when, by conquering Babylon, he became king over the Jews, since Babylon is the nation that had previously conquered the Jews and taken them into exile. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “During the first year after Cyrus, the king of Persia, conquered Babylon and became ruler over the Jews” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -534,7 +534,7 @@ front:intro fa5r 0 # Introduction to Ezra\n\n## Part 1: General Introduction\ 5:9 p8jz rc://*/ta/man/translate/figs-parallelism מַן־שָׂ֨ם לְ⁠כֹ֜ם טְעֵ֗ם בַּיְתָ֤⁠א דְנָה֙ לְ⁠מִבְנְיָ֔ה וְ⁠אֻשַּׁרְנָ֥⁠א דְנָ֖ה לְ⁠שַׁכְלָלָֽה 1 See how you translated this question in [5:3](../05/03.md). The phrases **build this house** and **complete this structure** refer to the same action, not different actions. The officials say essentially the same thing twice for emphasis. If that would be confusing for your readers, you could say it once and provide emphasis in a different way. Alternate translation: “Who said that you could build a large temple such as this” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 5:10 okji rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠אַ֧ף שְׁמָהָתְ⁠הֹ֛ם שְׁאֵ֥לְנָא לְּ⁠הֹ֖ם לְ⁠הוֹדָעוּתָ֑⁠ךְ דִּ֛י נִכְתֻּ֥ב שֻׁם־גֻּבְרַיָּ֖⁠א דִּ֥י בְ⁠רָאשֵׁי⁠הֹֽם 1 If it would be helpful in your language, you could put the reason before the result. (We do not know if Tattenai and his associates succeeded in writing down the list of names.) Alternate translation: “We wanted to write down the names of their leaders and to be prepared to let you know who they were, so we also asked them their names” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 5:10 qn28 rc://*/ta/man/translate/figs-metaphor גֻּבְרַיָּ֖⁠א דִּ֥י בְ⁠רָאשֵׁי⁠הֹֽם 1 Here, **head** is a figurative way of referring to a leader. Alternate translation: “the men who were their leaders” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -5:11-16 f9fm rc://*/ta/man/translate/figs-quotemarks אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹ⁠הִי֩ דִֽי־אֱלָ֨הּ שְׁמַיָּ֜⁠א וְ⁠אַרְעָ֗⁠א 1 Starting here, and through [5:16](../05/16.md), there is another quotation within a quotation. The book is quoting from the letter that Tattenai and his associates sent to King Darius, and within that letter, they are quoting what the Jewish elders told them in response to their question. It may be helpful to your readers to indicate this with an opening secondary quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +5:11–16 f9fm rc://*/ta/man/translate/figs-quotemarks אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹ⁠הִי֩ דִֽי־אֱלָ֨הּ שְׁמַיָּ֜⁠א וְ⁠אַרְעָ֗⁠א 1 Starting here, and through [5:16](../05/16.md), there is another quotation within a quotation. The book is quoting from the letter that Tattenai and his associates sent to King Darius, and within that letter, they are quoting what the Jewish elders told them in response to their question. It may be helpful to your readers to indicate this with an opening secondary quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 5:11 m5y2 rc://*/ta/man/translate/figs-idiom אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹ⁠הִי֩ דִֽי־אֱלָ֨הּ שְׁמַיָּ֜⁠א וְ⁠אַרְעָ֗⁠א 1 The Jewish leaders describe themselves as **servants** of God because they are speaking of a superior with humility and respect. However, in this context, the expression is also an idiom that indicates that this is the God whom they worship. Alternate translation: “We worship the God who created heaven and earth” (See: [[rc://*/ta/man/translate/figs-idiom]]) 5:11 r5fg rc://*/ta/man/translate/figs-explicit אֱלָ֨הּ שְׁמַיָּ֜⁠א וְ⁠אַרְעָ֗⁠א 1 The implications of this phrase are that God created heaven and earth and therefore rightfully rules over them. Alternate translation: “is the God who created heaven and earth and rules over them.” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:11 a1ui rc://*/ta/man/translate/figs-metaphor וּ⁠בָנַ֤יִן בַּיְתָ⁠א֙ 1 **House** means the temple. This seems to be an abbreviated way of saying the “house of God,” a figurative description of the temple as the place where God lived. Alternate translation: “and we are rebuilding the temple” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1032,7 +1032,7 @@ front:intro fa5r 0 # Introduction to Ezra\n\n## Part 1: General Introduction\ 8:35 gxu7 rc://*/ta/man/translate/figs-parallelism הַ֠⁠בָּאִים מֵֽ⁠הַ⁠שְּׁבִ֨י בְנֵֽי־הַ⁠גּוֹלָ֜ה 1 These two phrases mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “The Jews who had returned from exile” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 8:35 qo2t rc://*/ta/man/translate/figs-idiom הַ֠⁠בָּאִים מֵֽ⁠הַ⁠שְּׁבִ֨י בְנֵֽי־הַ⁠גּוֹלָ֜ה 1 As indicated in [2:1](../02/01.md) and [8:35](../08/35.md), the phrase **the sons of the exile** refers specifically to the group of Jewish people who returned to the land of Judah from Babylon after King Nebuchadnezzar had conquered Jerusalem and had taken many Jews as captives to Babylon. Alternate translation: “The Jews who had returned from exile” or “The Jews who had returned to their homeland” (See: [[rc://*/ta/man/translate/figs-idiom]]) 8:35 fbh8 rc://*/ta/man/translate/figs-123person הַ֠⁠בָּאִים מֵֽ⁠הַ⁠שְּׁבִ֨י בְנֵֽי־הַ⁠גּוֹלָ֜ה 1 Here the story shifts from Ezra's first-person account to a third-person account. If that is confusing in your language, you can continue the story in first person. Alternate translation: “We who had gone into exile in Babylonia but had now returned from captivity” (See: [[rc://*/ta/man/translate/figs-123person]]) -8:35 lgl7 rc://*/ta/man/translate/figs-explicit הִקְרִ֥יבוּ עֹל֣וֹת ׀ לֵ⁠אלֹהֵ֣י יִשְׂרָאֵ֗ל פָּרִ֨ים שְׁנֵים־עָשָׂ֤ר עַל־כָּל־יִשְׂרָאֵל֙ אֵילִ֣ים ׀ תִּשְׁעִ֣ים וְ⁠שִׁשָּׁ֗ה כְּבָשִׂים֙ שִׁבְעִ֣ים וְ⁠שִׁבְעָ֔ה צְפִירֵ֥י חַטָּ֖את שְׁנֵ֣ים עָשָׂ֑ר הַ⁠כֹּ֖ל עוֹלָ֥ה לַ⁠יהוָֽה 1 The book assumes that readers will recognize that there are two types of offerings here. The bulls, rams, and lambs are offerings of the first type. They were offered in order to express a desire to be in good standing with God by creating an aroma, the smell of roasting meat, that was considered to be pleasing to God. These were completely burned up. The goats are the second type of offering. As in [6:17](../06/17.md), the goats were a **sin offering**. These were offered as a request for forgiveness from God. As explained in Leviticus 4:22-26 and 6:24-30, only the fat of these goats was burned up. The meat of these goats was for the priests to eat. The phrase **The whole was a burnt up offering** is a summary that includes the two types of offerings, one that was completely burned up and the other that was partially burned up. Therefore the final sentence means, “All of this was properly subjected to fire on the altar as sacrifices to Yahweh.” The book assumes that readers know this. If it would be helpful in your language, you could say this explicitly. Alternate translation: “offered as burnt offerings to the God of Israel 12 bulls for all Israel, 96 rams, and 77 lambs, and as a sin offering 12 male goats. All of these sacrifices were offered to Yahweh through fire on the altar” (See: [[rc://*/ta/man/translate/figs-explicit]]) +8:35 lgl7 rc://*/ta/man/translate/figs-explicit הִקְרִ֥יבוּ עֹל֣וֹת ׀ לֵ⁠אלֹהֵ֣י יִשְׂרָאֵ֗ל פָּרִ֨ים שְׁנֵים־עָשָׂ֤ר עַל־כָּל־יִשְׂרָאֵל֙ אֵילִ֣ים ׀ תִּשְׁעִ֣ים וְ⁠שִׁשָּׁ֗ה כְּבָשִׂים֙ שִׁבְעִ֣ים וְ⁠שִׁבְעָ֔ה צְפִירֵ֥י חַטָּ֖את שְׁנֵ֣ים עָשָׂ֑ר הַ⁠כֹּ֖ל עוֹלָ֥ה לַ⁠יהוָֽה 1 The book assumes that readers will recognize that there are two types of offerings here. The bulls, rams, and lambs are offerings of the first type. They were offered in order to express a desire to be in good standing with God by creating an aroma, the smell of roasting meat, that was considered to be pleasing to God. These were completely burned up. The goats are the second type of offering. As in [6:17](../06/17.md), the goats were a **sin offering**. These were offered as a request for forgiveness from God. As explained in Leviticus 4:22–26 and 6:24–30, only the fat of these goats was burned up. The meat of these goats was for the priests to eat. The phrase **The whole was a burnt up offering** is a summary that includes the two types of offerings, one that was completely burned up and the other that was partially burned up. Therefore the final sentence means, “All of this was properly subjected to fire on the altar as sacrifices to Yahweh.” The book assumes that readers know this. If it would be helpful in your language, you could say this explicitly. Alternate translation: “offered as burnt offerings to the God of Israel 12 bulls for all Israel, 96 rams, and 77 lambs, and as a sin offering 12 male goats. All of these sacrifices were offered to Yahweh through fire on the altar” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:35 rdop rc://*/ta/man/translate/translate-symaction הִקְרִ֥יבוּ עֹל֣וֹת ׀ לֵ⁠אלֹהֵ֣י יִשְׂרָאֵ֗ל פָּרִ֨ים שְׁנֵים־עָשָׂ֤ר עַל־כָּל־יִשְׂרָאֵל֙ אֵילִ֣ים ׀ תִּשְׁעִ֣ים וְ⁠שִׁשָּׁ֗ה כְּבָשִׂים֙ שִׁבְעִ֣ים וְ⁠שִׁבְעָ֔ה צְפִירֵ֥י חַטָּ֖את שְׁנֵ֣ים עָשָׂ֑ר 1 The numbers of animals offered are symbolic, as the book explains in the case of the bulls. There were 12 bulls **for all Israel** because there were twelve tribes of Israel. There were 12 goats for the same reason. The same symbolism seems to lie behind the 96 rams, since that number is eight times 12, although the significance of the number eight is no longer apparent. The number 77 is an intensive form of the number seven, which symbolizes completeness. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “offered 12 bulls, one for each of the tribes of Israel, 96 rams, eight for each of the tribes of Israel, and 77 lambs, expressing completeness, as burnt offerings to the God of Israel, and 12 male goats as a sin offering, one for each of the tribes of Israel” (See: [[rc://*/ta/man/translate/translate-symaction]]) 8:36 r5gu rc://*/ta/man/translate/figs-explicit וַֽ⁠יִּתְּנ֣וּ ׀ אֶת־דָּתֵ֣י הַ⁠מֶּ֗לֶךְ לַ⁠אֲחַשְׁדַּרְפְּנֵי֙ הַ⁠מֶּ֔לֶךְ וּ⁠פַחֲו֖וֹת עֵ֣בֶר הַ⁠נָּהָ֑ר 1 Here, **the laws of the king** seem to mean the decrees that Artaxerxes issued in the letter he gave to Ezra, and specifically the provisions that allowed Ezra to ask for support for the temple, exempted temple personnel from taxation, and allowed Ezra to appoint judges. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Ezra and the Jewish leaders informed the royal officials and governors in Beyond-the-River province of the decrees that Artaxerxes had issued in his letter to Ezra” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:36 szj3 rc://*/ta/man/translate/figs-123person וַֽ⁠יִּתְּנ֣וּ 1 Here the story uses a third-person account rather than Ezra's first-person account. If that is confusing in your language, you can continue the story in first person. Alternate translation: “We also gave” (See: [[rc://*/ta/man/translate/figs-123person]]) diff --git a/tn_HAB.tsv b/tn_HAB.tsv index 5064d29b2a..01483b45a4 100644 --- a/tn_HAB.tsv +++ b/tn_HAB.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro g1ir 0 # Introduction to Habakkuk\n\n## Part 1: General Introduction\n\n### Outline of Habakkuk\n\n1. Habakkuk asks Yahweh questions (1:1–4)\n1. Yahweh responds (1:5–11)\n1. Habakkuk asks Yahweh more questions (1:12–2:1)\n1. Yahweh responds again (2:2–5)\n1. Habakkuk gives five taunts against the wicked (2:6-20)\n1. Habakkuk prays (3:1–19)\n\n### What is the Book of Habakkuk about?\n\nOther prophets spoke against Israel sinning and failing to obey Yahweh. But Habakkuk questioned Yahweh about the things he did. Yahweh said he would punish the people of Judah by sending the Babylonian army. Habakkuk complained because the Babylonians were more wicked than the people of Judah. Yahweh assured Habakkuk that he would also punish the Babylonians. (See: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/justice]])\n\n### How should the title of this book be translated?\n\nThe traditional title of this book is “The Book of Habakkuk” or just “Habakkuk.” Translators may choose to call it “The Sayings of Habakkuk.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Habakkuk?\n\nThe prophet Habakkuk wrote this book. Scripture does not mention Habakkuk except in this book.\n\nThe Chaldean empire is another name for the Babylonian empire. The Book of Habakkuk mentions it several times. This helps us to date Habakkuk’s life. The Chaldean empire had power from about 720 to 538 B.C. Habakkuk probably prophesied about the time of Jeremiah, Zephaniah, and Nahum during the reigns of Kings Josiah, Jehoahaz, and Jehoiakim in Judah.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did Yahweh use an evil nation to punish Judah?\n\nHabakkuk wanted to know why Yahweh used an evil nation to punish Judah. Yahweh responded that he will judge the evil nations also. But righteous people will live by being faithful to Yahweh.\n\n## Part 3: Important Translation Issues\n\n### How do I identify the speaker?\n\nHabakkuk spoke to Yahweh and Yahweh answered him. The translator should be careful to identify whether the speaker is Habakkuk or Yahweh in each section. The translator may wish to make the identity of the speaker explicit. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### What style of writing is the Book of Habakkuk?\n\nIn the first two chapters, Habakkuk asks Yahweh questions and Yahweh answers him. The third chapter is a psalm. Habakkuk ends by telling the choirmaster to use stringed instruments.\n\n### Does Habakkuk question or challenge Yahweh?\n\nHabakkuk spoke directly to Yahweh and seems to be challenging God. Habakkuk was not questioning the authority of Yahweh. He was telling Yahweh that he does not understand what Yahweh is doing. In some cultures, it may be improper to speak to an authority in this way. It may be necessary to rephrase Habakkuk’s questions to emphasize his sincere desire to learn why God is doing what he is doing, without doubting him. -1:intro pub8 0 # Habakkuk 1 General Notes\n\n## Structure and formatting\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 1:1-17.\n\nThis chapter is arranged in a series of questions and answers between Yahweh and Habakkuk.\n\n## Special concepts in this chapter\n\n### Injustice\n\nHabakkuk sees great injustice, especially in the defeat of Israel by the Assyrians. He cries out to Yahweh to ask him to put an end to it. He is questioning Yahweh, but he trusts in him. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/trust]])\n\n### Chaldeans\n\nYahweh will raise up the Chaldeans to bring justice to the Hebrew people. They will defeat the Assyrians. At this time, the Chaldeans were an insignificant city and people group. This was probably intended to show the power of Yahweh. +front:intro g1ir 0 # Introduction to Habakkuk\n\n## Part 1: General Introduction\n\n### Outline of Habakkuk\n\n1. Habakkuk asks Yahweh questions (1:1–4)\n1. Yahweh responds (1:5–11)\n1. Habakkuk asks Yahweh more questions (1:12–2:1)\n1. Yahweh responds again (2:2–5)\n1. Habakkuk gives five taunts against the wicked (2:6–20)\n1. Habakkuk prays (3:1–19)\n\n### What is the Book of Habakkuk about?\n\nOther prophets spoke against Israel sinning and failing to obey Yahweh. But Habakkuk questioned Yahweh about the things he did. Yahweh said he would punish the people of Judah by sending the Babylonian army. Habakkuk complained because the Babylonians were more wicked than the people of Judah. Yahweh assured Habakkuk that he would also punish the Babylonians. (See: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/justice]])\n\n### How should the title of this book be translated?\n\nThe traditional title of this book is “The Book of Habakkuk” or just “Habakkuk.” Translators may choose to call it “The Sayings of Habakkuk.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Habakkuk?\n\nThe prophet Habakkuk wrote this book. Scripture does not mention Habakkuk except in this book.\n\nThe Chaldean empire is another name for the Babylonian empire. The Book of Habakkuk mentions it several times. This helps us to date Habakkuk’s life. The Chaldean empire had power from about 720 to 538 B.C. Habakkuk probably prophesied about the time of Jeremiah, Zephaniah, and Nahum during the reigns of Kings Josiah, Jehoahaz, and Jehoiakim in Judah.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did Yahweh use an evil nation to punish Judah?\n\nHabakkuk wanted to know why Yahweh used an evil nation to punish Judah. Yahweh responded that he will judge the evil nations also. But righteous people will live by being faithful to Yahweh.\n\n## Part 3: Important Translation Issues\n\n### How do I identify the speaker?\n\nHabakkuk spoke to Yahweh and Yahweh answered him. The translator should be careful to identify whether the speaker is Habakkuk or Yahweh in each section. The translator may wish to make the identity of the speaker explicit. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### What style of writing is the Book of Habakkuk?\n\nIn the first two chapters, Habakkuk asks Yahweh questions and Yahweh answers him. The third chapter is a psalm. Habakkuk ends by telling the choirmaster to use stringed instruments.\n\n### Does Habakkuk question or challenge Yahweh?\n\nHabakkuk spoke directly to Yahweh and seems to be challenging God. Habakkuk was not questioning the authority of Yahweh. He was telling Yahweh that he does not understand what Yahweh is doing. In some cultures, it may be improper to speak to an authority in this way. It may be necessary to rephrase Habakkuk’s questions to emphasize his sincere desire to learn why God is doing what he is doing, without doubting him. +1:intro pub8 0 # Habakkuk 1 General Notes\n\n## Structure and formatting\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 1:1–17.\n\nThis chapter is arranged in a series of questions and answers between Yahweh and Habakkuk.\n\n## Special concepts in this chapter\n\n### Injustice\n\nHabakkuk sees great injustice, especially in the defeat of Israel by the Assyrians. He cries out to Yahweh to ask him to put an end to it. He is questioning Yahweh, but he trusts in him. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/trust]])\n\n### Chaldeans\n\nYahweh will raise up the Chaldeans to bring justice to the Hebrew people. They will defeat the Assyrians. At this time, the Chaldeans were an insignificant city and people group. This was probably intended to show the power of Yahweh. 1:1 aip2 rc://*/ta/man/translate/figs-explicit The message that Habakkuk the prophet received, 0 These words introduce the first two chapters of the book. It is implicit that Habakkuk received this message from Yahweh. This can be stated as a complete sentence. Alternate translation: “This is the message that Habakkuk the prophet received from Yahweh.” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:2 zqs2 Yahweh 0 This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this. 1:2 h93d rc://*/ta/man/translate/figs-explicit how long will I cry for help, and you will not hear? 0 The reader should understand that Habakkuk has been crying to Yahweh for help for a long time. He asks this question because he is frustrated and wants to know how much longer it will be before Yahweh responds. Alternate translation: “how much longer shall I cry for help before you will respond?” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -45,9 +45,9 @@ front:intro g1ir 0 # Introduction to Habakkuk\n\n## Part 1: General Introduct 1:15 h1ey fishhook … fishnet … dragnet 0 tools used to catch fish 1:16 ey7r rc://*/ta/man/translate/figs-metaphor he sacrifices … his net … his dragnet … he lives … his food 0 Habakkuk speaks of the weapons that the Chaldeans use to conquer people and nations as if the weapons were fishing nets that they use to catch fish. The words “he” and “his” refer to a Babylonian solider who represents all of the Babylonian soldiers. These pronouns can be stated as plural. Alternate translation: “they sacrifice … their nets … their dragnets … they live … their food” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-synecdoche]]) 1:17 y2y3 rc://*/ta/man/translate/figs-explicit Will he therefore keep emptying his net, and will he continually slaughter the nations without mercy? 0 Habakkuk asks this question because he is frustrated and wants to know how long Yahweh will allow the Chaldeans to continue to destroy people and nations. Alternate translation: “Will you therefore let them empty their fishing nets and continue to slaughter the nations while they feel no compassion?” (See: [[rc://*/ta/man/translate/figs-explicit]]) -1:17 re7y rc://*/ta/man/translate/figs-synecdoche Will he … keep emptying his net … will he continually slaughter 0 In 1:15-17 the singular pronoun “he” and “his” refer to a Babylonian solider who represents all of the Babylonian soldiers. These pronouns can be stated as plural. Alternate translation: “Will they … keep emptying their net … will they continually slaughter” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +1:17 re7y rc://*/ta/man/translate/figs-synecdoche Will he … keep emptying his net … will he continually slaughter 0 In 1:15–17 the singular pronoun “he” and “his” refer to a Babylonian solider who represents all of the Babylonian soldiers. These pronouns can be stated as plural. Alternate translation: “Will they … keep emptying their net … will they continually slaughter” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:17 rz38 rc://*/ta/man/translate/figs-metaphor keep emptying his net 0 Habakkuk speaks of the Chaldeans preparing to conquer more nations as if they were fishermen who empty their nets so that they can use them to catch more fish. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:intro qke1 0 # Habakkuk 2 General Notes\n\n## Structure and formatting\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 2:1-20.\n\nThis chapter is arranged in a series of questions and answers between Yahweh and Habakkuk.\n\n## Special concepts in this chapter\n\n### “The righteous will live by his faith”\nThis is an important phrase in Scripture. Paul also uses it to explain that man is justified by his faith. (See: [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/faith]]) +2:intro qke1 0 # Habakkuk 2 General Notes\n\n## Structure and formatting\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 2:1–20.\n\nThis chapter is arranged in a series of questions and answers between Yahweh and Habakkuk.\n\n## Special concepts in this chapter\n\n### “The righteous will live by his faith”\nThis is an important phrase in Scripture. Paul also uses it to explain that man is justified by his faith. (See: [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/faith]]) 2:1 m4n8 rc://*/ta/man/translate/figs-parallelism I will stand at my guard post and station myself on the watchtower 0 These two phrases mean basically the same thing. This could mean: (1) Habakkuk went to an actual post in the watchtower or (2) this is a metaphor in which Habakkuk speaks of waiting eagerly for Yahweh’s response as if he were a watchman waiting at his post for the arrival of a messenger. (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-metaphor]]) 2:1 s5ad to see what he will say to me 0 Alternate translation: “to see what Yahweh will say to me” 2:1 lcz4 rc://*/ta/man/translate/figs-idiom how I should turn from my complaint 0 Here the word “turn” refers to returning an answer. Habakkuk considers what answer he will give concerning the things that he has said. (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -116,7 +116,7 @@ front:intro g1ir 0 # Introduction to Habakkuk\n\n## Part 1: General Introduct 2:19 xks1 rc://*/ta/man/translate/figs-activepassive it is overlaid with gold and silver 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “a person overlays the wood or stone with gold and silver” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:19 uq17 rc://*/ta/man/translate/figs-idiom there is no breath at all within it 0 The idiom “no breath … within it” means that it is not alive, but dead. Alternate translation: “it is not alive” or “it is dead” (See: [[rc://*/ta/man/translate/figs-idiom]]) 2:20 qts3 rc://*/ta/man/translate/figs-metonymy all the land 0 Here the word “land” is a metonym for the people who live in the land. Alternate translation: “everyone in the land” or “everyone on earth” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -3:intro i7n7 0 # Habakkuk 3 General Notes\n\n## Structure and formatting\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 3:1-19.\n\n## Special concepts in this chapter\n\n### Poetry\n\nAlthough this is a prayer, it is in the form of poetry. Habakkuk uses startling imagery to show his fear of Yahweh. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/tw/dict/bible/kt/fear]]) +3:intro i7n7 0 # Habakkuk 3 General Notes\n\n## Structure and formatting\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 3:1–19.\n\n## Special concepts in this chapter\n\n### Poetry\n\nAlthough this is a prayer, it is in the form of poetry. Habakkuk uses startling imagery to show his fear of Yahweh. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/tw/dict/bible/kt/fear]]) 3:1 j4yf rc://*/ta/man/translate/figs-explicit The prayer of Habakkuk the prophet: 0 These words introduce the third chapter of this book. This can be stated as a complete sentence. Alternate translation: “This is the prayer that Habakkuk the prophet prayed to Yahweh.” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:2 v94e I have heard your report 0 This could mean: (1) “I have heard people talk about what you have done in the past” or (2) “I have heard what you just said.” 3:2 ne6e rc://*/ta/man/translate/figs-metaphor revive your work 0 Habakkuk speaks of Yahweh doing again the things that he has done in the past as if Yahweh were to cause his work to live again. Alternate translation: “bring your work back to life” or “what you did before, do again” (See: [[rc://*/ta/man/translate/figs-metaphor]]) diff --git a/tn_HAG.tsv b/tn_HAG.tsv index 9ca540a744..9a11aa4f33 100644 --- a/tn_HAG.tsv +++ b/tn_HAG.tsv @@ -30,7 +30,7 @@ front:intro hz6m 0 # Introduction to Haggai\n\n## Part 1: General Introductio 1:14 iax3 remnant 0 people who were still alive after being captive in Babylon and had returned to Jerusalem 1:15 vp6z rc://*/ta/man/translate/translate-hebrewmonths in the twenty-fourth day of the sixth month 0 This is just 23 days after he received the vision. This is the sixth month of the Hebrew calendar. The twenty-fourth day is near the middle of September on Western calendars. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]] and [[rc://*/ta/man/translate/translate-ordinal]]) 1:15 cx2u rc://*/ta/man/translate/translate-ordinal the second year of Darius the king 0 “second year of the reign of Darius the king” or “after Darius had been king for more than one year” (See: [[rc://*/ta/man/translate/translate-ordinal]]) -2:intro ieh7 0 # Haggai 2 General Notes\n\n## Structure and formatting\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 2:3-9, 21-23.\n\n## Important figures of speech in this chapter\n\n### Unclean\n\nHaggai uses an extended metaphor in this chapter related to ritual cleanliness. While the Jews were not unclean by nature as the Gentiles were, their actions made them unclean. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/clean]]) +2:intro ieh7 0 # Haggai 2 General Notes\n\n## Structure and formatting\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 2:3–9, 21–23.\n\n## Important figures of speech in this chapter\n\n### Unclean\n\nHaggai uses an extended metaphor in this chapter related to ritual cleanliness. While the Jews were not unclean by nature as the Gentiles were, their actions made them unclean. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/clean]]) 2:1 v31v rc://*/ta/man/translate/translate-hebrewmonths In the seventh month on the twenty-first day of the month 0 This is the seventh month of the Hebrew calendar. The twenty-first day is near the middle of October on Western calendars. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]] and [[rc://*/ta/man/translate/translate-ordinal]]) 2:1 fm14 rc://*/ta/man/translate/figs-idiom the word of Yahweh came 0 This idiom is used to introduce a special message from God. See how you translated this in [Haggai 1:1](../01/01.md). Alternate translation: “Yahweh gave a message” or “Yawheh spoke this message” (See: [[rc://*/ta/man/translate/figs-idiom]]) 2:1 t1us rc://*/ta/man/translate/figs-synecdoche by the hand of Haggai 0 Here the word “hand” refers to Haggai himself. Yahweh used Haggai as the agent to deliver his command. See how you translated this in [Haggai 1:1](../01/01.md). Alternate translation: “through Haggai” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) diff --git a/tn_HOS.tsv b/tn_HOS.tsv index 0cf3cf070d..f2aa53221f 100644 --- a/tn_HOS.tsv +++ b/tn_HOS.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro k6lu 0 # Introduction to Hosea\n\n## Part 1: General Introduction\n\n### Outline of Hosea\n\n1. God tells Hosea to marry Gomer as a picture of how Israel relates to Yahweh (1:1–3:5)\n1. Israel betrays, wanders, and sins; Yahweh appeals and pleas to return to him (4:1–7:3)\n1. The conflict between Yahweh and Israel explained in various ways (7:4–13:8)\n * Similes: oven, cake, dove, bow (7:4–16)\n * Israel openly lies and rebels (8:1–14)\n * The end of Israel predicted (9:1–17)\n * Similes: grapes, vine, calf, lion, children, birds, and doves (10:1–11:11)\n * Israel sins, betrays, and breaks alliances (11:12–12:1)\n * Israel’s history remembered (12:2–13:16)\n * Idolatry (13:1–8)\n1. Israel is hostile to Yahweh (13:9–16)\n1. Yahweh’s last appeals to Israel (14:1–9)\n\n### What is the Book of Hosea about?\n\nThis book contains the prophecies of Hosea, son of Beeri. Hosea lived in the northern kingdom of Israel. He often called this kingdom Ephraim or Samaria. Hosea prophesied for about 38 years and predicted that Assyria would destroy the northern kingdom of Israel.\n\nHosea began to prophesy around 753 B.C., just before King Jeroboam II died. At this time, the kingdom of Israel was prosperous but spiritually weak. Hosea warned how Yahweh would punish Israel unless the people turned back to Yahweh and were faithful to him.\n\n### How should the title of this book be translated?\n\nThis book is traditionally named “The Book of Hosea” or just “Hosea.” Translators may also call it “The Book About Hosea” or “The Sayings of Hosea.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Hosea?\n\nAlthough this book tells what Hosea prophesied, it is uncertain whether Hosea wrote the book himself. It was probably written after Samaria, the capital of the norther kingdom, was destroyed in 721 B.C.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did God command Hosea to marry a prostitute?\n\nGod told Hosea to marry the prostitute Gomer. This represented how the kingdom of Israel related to Yahweh. Israel was unfaithful to Yahweh and broke the covenant with him. This is compared to a woman who is unfaithful to her husband breaks her marriage agreement with him. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n### What is a lawsuit?\n\nMany cultures have a process for resolving disputes through law courts. These legal disputes are called lawsuits. The Book of Hosea contains some legal terms. This is because Yahweh is spoken of as if he were a husband accusing his wife in court of being unfaithful to him. Part of the Book of Hosea follows the form of a lawsuit. A problem is identified (4:1), someone is accused (4:4), someone is found guilty (4:15), and the guilty ones will be punished (5:1).\n\n### Who did the people of the kingdom of Israel worship?\n\nIsrael was supposed to worship Yahweh alone. But they worshiped both Yahweh and the Canaanite gods such as Baal. This was a major reason why Yahweh judged the kingdom of Israel. (See: [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/judge]])\n\n## Part 3: Important Translation Issues\n\n### What does the phrase “the declaration of Yahweh” mean?\n\nThe prophet used the phrase “the declaration of Yahweh” to mark a message as truly coming from God.\n\n### Why are English translations of Hosea very different?\n\nHosea 4–14 has many problems of interpretation. Some phrases in Hosea are beyond how we currently understand the Hebrew language. Many English versions have translated these difficult sections very differently.\n\n### What does the term “Israel” mean in Hosea?\n\nIn Hosea, “Israel” is used only to refer to the northern kingdom of Israel. It is not used to refer to the southern kingdom or to the two kingdoms together. (See: [[rc://*/tw/dict/bible/names/kingdomofisrael]]) -1:intro ud3c 0 # Hosea 1 General Notes\n\n## Structure and formatting\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 1:2-11.\n\n## Special concepts in this chapter\n\n### Hosea’s marriage\nGod does not approve of prostitution, but he told Hosea to marry a prostitute so that the message of Israel’s unfaithfulness would be shown to the people. (See: [[rc://*/tw/dict/bible/kt/faithful]])\n\nHosea’s marriage to Gomer is a metaphor for the kingdom of Israel’s relationship to Yahweh. Israel was unfaithful to Yahweh and broke the covenant with him. Gomer was a woman who was unfaithful to her husband broke her marriage agreement with him. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nHosea 1-4 is controlled by a metaphor that Hosea lived out. He was personifying the relationship between Israel and Yahweh. Hosea played the part of Yahweh, and Gomer played the part of Israel. +1:intro ud3c 0 # Hosea 1 General Notes\n\n## Structure and formatting\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 1:2–11.\n\n## Special concepts in this chapter\n\n### Hosea’s marriage\nGod does not approve of prostitution, but he told Hosea to marry a prostitute so that the message of Israel’s unfaithfulness would be shown to the people. (See: [[rc://*/tw/dict/bible/kt/faithful]])\n\nHosea’s marriage to Gomer is a metaphor for the kingdom of Israel’s relationship to Yahweh. Israel was unfaithful to Yahweh and broke the covenant with him. Gomer was a woman who was unfaithful to her husband broke her marriage agreement with him. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nHosea 1–4 is controlled by a metaphor that Hosea lived out. He was personifying the relationship between Israel and Yahweh. Hosea played the part of Yahweh, and Gomer played the part of Israel. 1:1 x3qa rc://*/ta/man/translate/figs-idiom the word of Yahweh that came 0 This is an idiom. Alternate translation: “the word that Yahweh God spoke” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:1 fhy8 rc://*/ta/man/translate/translate-names Beeri 0 This is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 f238 rc://*/ta/man/translate/translate-names Uzziah … Jotham … Ahaz … Hezekiah … Jeroboam … Joash 0 The events in this book happened during the time of these kings. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -22,7 +22,7 @@ front:intro k6lu 0 # Introduction to Hosea\n\n## Part 1: General Introduction 1:11 vlg4 rc://*/ta/man/translate/figs-activepassive will be gathered together 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will gather them together” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:11 t1bm go up from the land 0 This expression might refer to the land where the people of Israel were in captivity. 1:11 b5bz rc://*/ta/man/translate/figs-explicit the day of Jezreel 0 This refers to the time when God will put his people back in the land of Israel. The full meaning of this statement can be made explicit. (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:intro h75z 0 # Hosea 2 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set the lines of this chapter, which is poetry, farther to the right on the page than the rest of the text. Hosea 1-2 is a single series forming one narrative.\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nMany relationships are used in this chapter that are metaphors for the relationship between Israel and her God. Brother, sister, husband, wife, mother, and children are examples. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\nThis chapter creates an abrupt change of address. The prophet is now addressing the children directly in the first few verses, but the whole chapter is written against Gomer as an illustration of Israel as an adulterous people. God uses Gomer as an illustration to teach the people of Israel how they should be faithful to him. (See: [[rc://*/tw/dict/bible/kt/adultery]] and [[rc://*/tw/dict/bible/kt/faithful]]) +2:intro h75z 0 # Hosea 2 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set the lines of this chapter, which is poetry, farther to the right on the page than the rest of the text. Hosea 1–2 is a single series forming one narrative.\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nMany relationships are used in this chapter that are metaphors for the relationship between Israel and her God. Brother, sister, husband, wife, mother, and children are examples. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\nThis chapter creates an abrupt change of address. The prophet is now addressing the children directly in the first few verses, but the whole chapter is written against Gomer as an illustration of Israel as an adulterous people. God uses Gomer as an illustration to teach the people of Israel how they should be faithful to him. (See: [[rc://*/tw/dict/bible/kt/adultery]] and [[rc://*/tw/dict/bible/kt/faithful]]) 2:1 qq88 Connecting Statement: 0 # Connecting Statement:\n\nYahweh is speaking to Hosea. 2:1 if49 rc://*/ta/man/translate/figs-exclamations My people! 0 This exclamation may be presented as a statement. Alternate translation: “You are my people!” (See: [[rc://*/ta/man/translate/figs-exclamations]]) 2:1 z5an rc://*/ta/man/translate/figs-activepassive You have been shown compassion 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh has shown you compassion” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -179,7 +179,7 @@ front:intro k6lu 0 # Introduction to Hosea\n\n## Part 1: General Introduction 5:14 y54f rc://*/ta/man/translate/figs-metaphor will tear 0 As a lion tears apart the animal it is eating, so Yahweh will tear his people away from their homes and country. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 5:15 gc86 I will go and return to my place 0 Yahweh will leave his rebellious people. 5:15 w7fg rc://*/ta/man/translate/figs-metaphor seek my face 0 Try to come into God’s presence by means of worship and sacrifice. Alternate translation: “ask me to pay attention to them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:intro xu4q 0 # Hosea 6 General Notes\n\n## Structure and formatting\n\nThis chapter continues using the poetic form to show how Yahweh will still show mercy to his wayward people, the northern kingdom of Israel and the southern kingdom of Judah. Gilead is an area in the northern kingdom of Israel where several of the tribes lived. (See: [[rc://*/tw/dict/bible/kt/mercy]])\n\n## Special concepts in this chapter\n\n### Change in speaker\n\nThere is a change in person from 6:1-3 to 6:4-11. In the first passage, the speaker is an anonymous Israelite, but in the rest of the chapter, the speaker is Yahweh.\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nThroughout the chapter, the author uses the metaphor of prostitution to say that his people have abandoned him. (See: [[rc://*/ta/man/translate/figs-metaphor]]) +6:intro xu4q 0 # Hosea 6 General Notes\n\n## Structure and formatting\n\nThis chapter continues using the poetic form to show how Yahweh will still show mercy to his wayward people, the northern kingdom of Israel and the southern kingdom of Judah. Gilead is an area in the northern kingdom of Israel where several of the tribes lived. (See: [[rc://*/tw/dict/bible/kt/mercy]])\n\n## Special concepts in this chapter\n\n### Change in speaker\n\nThere is a change in person from 6:1–3 to 6:4–11. In the first passage, the speaker is an anonymous Israelite, but in the rest of the chapter, the speaker is Yahweh.\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nThroughout the chapter, the author uses the metaphor of prostitution to say that his people have abandoned him. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:1 a6ue Connecting Statement: 0 # Connecting Statement:\n\nThe people of Israel confess their need to repent. 6:1 u9ye rc://*/ta/man/translate/figs-parallelism he has torn us to pieces … he has injured us 0 God has punished the people of Israel because they disobeyed him and worshiped idols. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 6:1 ntx5 rc://*/ta/man/translate/figs-parallelism he will heal us … he will bandage our wounds 0 Israel believes that God will be merciful to them when they repent and he will deliver them from their troubles. (See: [[rc://*/ta/man/translate/figs-parallelism]]) @@ -300,7 +300,7 @@ front:intro k6lu 0 # Introduction to Hosea\n\n## Part 1: General Introduction 9:8 zg9v rc://*/ta/man/translate/figs-genericnoun The prophet is 0 This refers to prophets in general that God has appointed. Alternate translation: “Prophets are” or “True prophets are” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) 9:8 il1g rc://*/ta/man/translate/figs-synecdoche Ephraim 0 Here “Ephraim” represents all the people of Israel. (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 9:8 f5r7 rc://*/ta/man/translate/figs-metaphor a bird snare is on all of his paths 0 A “bird snare” is a trap used to catch a bird. This means the people of Israel do whatever they can to stop God’s prophet. Alternate translation: “the people set a trap for him wherever he goes” or “the people do all they can to harm him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -9:9 s4cm They have deeply corrupted themselves as in the days of Gibeah 0 “The people of Israel have sinned and become very corrupt as they did at Gibeah long ago.” This is probably a reference to the shocking actions of the tribe of Benjamin recounted in Judges 19-21. +9:9 s4cm They have deeply corrupted themselves as in the days of Gibeah 0 “The people of Israel have sinned and become very corrupt as they did at Gibeah long ago.” This is probably a reference to the shocking actions of the tribe of Benjamin recounted in Judges 19–21. 9:10 hd75 0 # General Information:\n\nYahweh is speaking. 9:10 rt26 When I found Israel 0 This refers to when Yahweh first started his relationship with the people of Israel by claiming them as his own special people. 9:10 hf2a rc://*/ta/man/translate/figs-parallelism it was like finding grapes in the wilderness. Like the very first fruit of the season on the fig tree 0 Both of these statements emphasize situations that are pleasing to a person. This means Yahweh was very happy when his relationship with the people of Israel started. (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-simile]]) @@ -341,7 +341,7 @@ front:intro k6lu 0 # Introduction to Hosea\n\n## Part 1: General Introduction 10:8 jvt8 rc://*/ta/man/translate/figs-activepassive The high places of wickedness will be destroyed 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The Assyrians will destroy Israel’s high places, where the people acted very wickedly” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 10:8 u7pp rc://*/ta/man/translate/figs-apostrophe The people will say to the mountains, “Cover us!” and to the hills, “Fall on us!” 0 People do not normally speak to things that cannot think or hear them. Translators may choose to have a different format for this passage if their languages do not allow such speech. Alternate translation: “The people will say, ‘We wish the mountains would cover us!’ and ‘We wish the hills would fall on us!’” (See: [[rc://*/ta/man/translate/figs-apostrophe]]) 10:9 qgp5 0 # General Information:\n\nYahweh is speaking. -10:9 v7l6 days of Gibeah 0 This is probably a reference to the shocking actions of the tribe of Benjamin recounted in Judges 19-21. See how you translated this in [Hosea 9:9](../09/09.md). +10:9 v7l6 days of Gibeah 0 This is probably a reference to the shocking actions of the tribe of Benjamin recounted in Judges 19–21. See how you translated this in [Hosea 9:9](../09/09.md). 10:9 xx8q rc://*/ta/man/translate/figs-metaphor there you have remained 0 This passage probably means that the people of the present time continue to act in the same ways that their ancestors did at Gibeah. Alternate translation: “and you think just as they did” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:9 b6a6 rc://*/ta/man/translate/figs-rquestion Will not war overtake the sons of wrong in Gibeah? 0 Yahweh uses a question to emphasize that those in Gibeah who do wrong will certainly have to endure war. And this speaks of the people having to endure war when their enemies come as if war were a person that would catch up with them. Alternate translation: “War will certainly come on those who do wrong in Gibeah.” or “Enemies will certainly attack those who do wrong in Gibeah.” (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-metaphor]]) 10:9 k8hf rc://*/ta/man/translate/figs-idiom the sons of wrong 0 Here “son of” is an idiom that means “having the characteristic of.” Alternate translation: “those who do wrong” or “the evildoers” (See: [[rc://*/ta/man/translate/figs-idiom]]) diff --git a/tn_ISA.tsv b/tn_ISA.tsv index 8b8b0e1720..90de13512b 100644 --- a/tn_ISA.tsv +++ b/tn_ISA.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Isaiah\n\n1. Yahweh judges his people but gives them hope (chapters 1–12)\n1. Isaiah prophesies against many nations (13–23)\n1. Universal judgment and promise of redemption (24–27)\n1. The people of Yahweh judged (28–31)\n1. The righteous kingdom (32–33)\n1. The nations judged; the ransomed will be restored (34–35)\n1. Hezekiah and Sennacherib (36–39)\n1. Yahweh comforts his people and will restore them (40–45)\n1. Prophecies against Babylon (46–48)\n1. The servant of Yahweh (49–55)\n1. Ethics of Yahweh’s kingdom (56–59)\n1. Restored Jerusalem (60–66)\n\n\n### What is the Book of Isaiah about?\n\nThe first part of the Book of Isaiah (chapters 1-39) contains many different prophecies. Some of Isaiah’s prophecies are about how God would send an army to destroy the southern kingdom of Judah. Some of the prophecies are about how God would punish other nations of the world. The end of the first part (chapters 36-39) tells how Isaiah helped King Hezekiah when the Assyrians were about to attack Jerusalem.\n\nThe second part of the Book of Isaiah (chapters 40-66) has prophecies about how God will comfort and restore his people. He will do this through his chosen servant. By the suffering of this servant, God will forgive his people (chapter 53). This servant will also cause Gentiles to worship Yahweh. The Book of Isaiah ends with a prophecy about God creating a new heavens and earth.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title, “The Book of Isaiah” or just “Isaiah.” Or they may call it “The Book about Isaiah” or “The Sayings of Isaiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### When was the Book of Isaiah written?\n\nIsaiah prophesied around 740–700 B.C., when the Assyrian Empire was becoming more powerful. Isaiah spoke the prophecies from God to the people of Judah during the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah. The story of Isaiah helping King Hezekiah (chapters 36-39) is also found in 2 Kings 19–20.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What did Isaiah prophesy about the future Messiah of Israel?\n\nJews and Christians have interpreted many passages in Isaiah to be about the Messiah. In 9:1-7, Isaiah described a child being born who would rule over David’s kingdom. In chapter 11, Isaiah described a descendant of David who would have God’s spirit upon him. Several prophecies in chapters 40-66 are about “the servant.” This servant will comfort the people, rule righteously, and suffer so that God will forgive the people for sinning against him. The New Testament writers interpret these prophecies to be about Jesus Christ.\n\n### What did Isaiah mean by the “last days”?\n\nIsaiah prophesied of the “last days” (2:2) as some later or final period of time. The New Testament writers understood the “last days” to be the church age (Acts 2:17, Hebrews 1:2). The Book of Isaiah was one of the first books to include prophesies about the last days. Isaiah explained that in the last days there would be a future kingdom of Israel. Jerusalem would be its main city. And people from all over the world will go there to learn about Yahweh and worship him.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### What are some characteristics of prophetic literature in the Book of Isaiah?\n\nMost of Isaiah’s prophecies are in poetic form. Many prophets in Israel used poetry when they spoke important messages that were meant to be remembered.\n\nSometimes Isaiah’s messages are hard to understand. He assumed his original hearers would know what he was talking about. But readers today do not always understand what he meant. However, Isaiah’s basic messages are still clear to us today. These messages are about how God’s people sinned against him, how he would punish them, and how he would eventually comfort and restore them.\n\nIsaiah also speaks about the Servant of Yahweh, in four different poems that are today called the “Four Servant Songs.” Christians understand these very clearly as prophecies about Jesus Christ, the Messiah. These “songs” are in Isaiah 42:1-9; 49:1-7; 50:4-9; and 52:13-53:12. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]] and [[rc://*/tw/dict/bible/kt/christ]]) -1:intro q326 0 # Isaiah 1 General Notes\n\n## Structure and formatting\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 1:2-31, which is a vision Isaiah receives. These are the words of Yahweh.\n\n## Special concepts in this chapter\n\n### Woe\n\nThe prophecy of this chapter serves as a warning to the people of the kingdom of Judah. If they do not change their evil ways, Yahweh will punish them. (See: [[rc://*/tw/dict/bible/kt/woe]] and [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nThere are many vivid metaphors used to describe Judah’s sin. Their sin is described as a sickness that spreads. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Rhetorical Questions\n\nYahweh uses several rhetorical questions in this chapter. The purpose of these questions is to convince the people of Judah of their sin. (See: [[rc://*/ta/man/translate/figs-rquestion]]) +front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Isaiah\n\n1. Yahweh judges his people but gives them hope (chapters 1–12)\n1. Isaiah prophesies against many nations (13–23)\n1. Universal judgment and promise of redemption (24–27)\n1. The people of Yahweh judged (28–31)\n1. The righteous kingdom (32–33)\n1. The nations judged; the ransomed will be restored (34–35)\n1. Hezekiah and Sennacherib (36–39)\n1. Yahweh comforts his people and will restore them (40–45)\n1. Prophecies against Babylon (46–48)\n1. The servant of Yahweh (49–55)\n1. Ethics of Yahweh’s kingdom (56–59)\n1. Restored Jerusalem (60–66)\n\n\n### What is the Book of Isaiah about?\n\nThe first part of the Book of Isaiah (chapters 1–39) contains many different prophecies. Some of Isaiah’s prophecies are about how God would send an army to destroy the southern kingdom of Judah. Some of the prophecies are about how God would punish other nations of the world. The end of the first part (chapters 36–39) tells how Isaiah helped King Hezekiah when the Assyrians were about to attack Jerusalem.\n\nThe second part of the Book of Isaiah (chapters 40–66) has prophecies about how God will comfort and restore his people. He will do this through his chosen servant. By the suffering of this servant, God will forgive his people (chapter 53). This servant will also cause Gentiles to worship Yahweh. The Book of Isaiah ends with a prophecy about God creating a new heavens and earth.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title, “The Book of Isaiah” or just “Isaiah.” Or they may call it “The Book about Isaiah” or “The Sayings of Isaiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### When was the Book of Isaiah written?\n\nIsaiah prophesied around 740–700 B.C., when the Assyrian Empire was becoming more powerful. Isaiah spoke the prophecies from God to the people of Judah during the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah. The story of Isaiah helping King Hezekiah (chapters 36–39) is also found in 2 Kings 19–20.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What did Isaiah prophesy about the future Messiah of Israel?\n\nJews and Christians have interpreted many passages in Isaiah to be about the Messiah. In 9:1–7, Isaiah described a child being born who would rule over David’s kingdom. In chapter 11, Isaiah described a descendant of David who would have God’s spirit upon him. Several prophecies in chapters 40–66 are about “the servant.” This servant will comfort the people, rule righteously, and suffer so that God will forgive the people for sinning against him. The New Testament writers interpret these prophecies to be about Jesus Christ.\n\n### What did Isaiah mean by the “last days”?\n\nIsaiah prophesied of the “last days” (2:2) as some later or final period of time. The New Testament writers understood the “last days” to be the church age (Acts 2:17, Hebrews 1:2). The Book of Isaiah was one of the first books to include prophesies about the last days. Isaiah explained that in the last days there would be a future kingdom of Israel. Jerusalem would be its main city. And people from all over the world will go there to learn about Yahweh and worship him.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### What are some characteristics of prophetic literature in the Book of Isaiah?\n\nMost of Isaiah’s prophecies are in poetic form. Many prophets in Israel used poetry when they spoke important messages that were meant to be remembered.\n\nSometimes Isaiah’s messages are hard to understand. He assumed his original hearers would know what he was talking about. But readers today do not always understand what he meant. However, Isaiah’s basic messages are still clear to us today. These messages are about how God’s people sinned against him, how he would punish them, and how he would eventually comfort and restore them.\n\nIsaiah also speaks about the Servant of Yahweh, in four different poems that are today called the “Four Servant Songs.” Christians understand these very clearly as prophecies about Jesus Christ, the Messiah. These “songs” are in Isaiah 42:1–9; 49:1–7; 50:4–9; and 52:13–53:12. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]] and [[rc://*/tw/dict/bible/kt/christ]]) +1:intro q326 0 # Isaiah 1 General Notes\n\n## Structure and formatting\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 1:2–31, which is a vision Isaiah receives. These are the words of Yahweh.\n\n## Special concepts in this chapter\n\n### Woe\n\nThe prophecy of this chapter serves as a warning to the people of the kingdom of Judah. If they do not change their evil ways, Yahweh will punish them. (See: [[rc://*/tw/dict/bible/kt/woe]] and [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nThere are many vivid metaphors used to describe Judah’s sin. Their sin is described as a sickness that spreads. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Rhetorical Questions\n\nYahweh uses several rhetorical questions in this chapter. The purpose of these questions is to convince the people of Judah of their sin. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 1:1 qur5 The vision of Isaiah … that he saw 0 Alternate translation: “This is the vision of Isaiah … that Yahweh showed him” or “This is what God showed Isaiah” 1:1 zfq5 rc://*/ta/man/translate/translate-names Amoz 0 Amoz was the father of Isaiah. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 i66y rc://*/ta/man/translate/figs-metonymy Judah and Jerusalem 0 “Judah” refers to the southern kingdom of Israel. “Jerusalem” was its most important city. The names of the places represent the people who live in them. Alternate translation: “those living in Judah and Jerusalem” or “the people of Judah and Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -114,7 +114,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 1:31 mly5 The strong man 0 “The strong person” or “Whoever is powerful.” This may refer to people who are important and who influence other people. 1:31 lq77 tinder 0 dry material that burns easily 1:31 a5w2 rc://*/ta/man/translate/figs-simile his work like a spark 0 This compares the person’s deeds or evil works to a spark that falls on tinder and sets it on fire. Alternate translation: “his work will be like a spark that starts a fire” (See: [[rc://*/ta/man/translate/figs-simile]]) -2:intro pr4a 0 # Isaiah 2 General Notes\n\n## Structure and formatting\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 2:2-22.\n\n## Special concepts in this chapter\n\n### Latter days\n\nThis is probably a reference to the “last days.” This makes parts of this prophecy reference events near the end of this world. Most scholars expect these prophecies to be fulfilled by Jesus. (See: [[rc://*/tw/dict/bible/kt/lastday]] and [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### Idolatry\n\nWhile the first prophecy of Isaiah concerned the lack of justice in Judah, this chapter focuses on the presence of idolatry in Judah. (See: [[rc://*/tw/dict/bible/kt/justice]]) +2:intro pr4a 0 # Isaiah 2 General Notes\n\n## Structure and formatting\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 2:2–22.\n\n## Special concepts in this chapter\n\n### Latter days\n\nThis is probably a reference to the “last days.” This makes parts of this prophecy reference events near the end of this world. Most scholars expect these prophecies to be fulfilled by Jesus. (See: [[rc://*/tw/dict/bible/kt/lastday]] and [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### Idolatry\n\nWhile the first prophecy of Isaiah concerned the lack of justice in Judah, this chapter focuses on the presence of idolatry in Judah. (See: [[rc://*/tw/dict/bible/kt/justice]]) 2:1 tt88 rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nIsaiah speaks to the people of Judah in the form of a poem. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:1 p86l rc://*/ta/man/translate/figs-metonymy Judah and Jerusalem 0 “Judah” and “Jerusalem” are metonyms for the people who live there. Alternate translation: “those living in Judah and Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:2 dw9n in the last days 0 Alternate translation: “in the future” @@ -153,7 +153,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 2:8 zic5 rc://*/ta/man/translate/figs-parallelism the craftsmanship of their own hands, things that their own fingers have made 0 These two phrases mean almost the same thing and emphasize that these are not real gods. If your language has no general word for something someone has made, you can combine these two phrases into one. Alternate translation: “things that they themselves have made” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:8 au6k rc://*/ta/man/translate/figs-synecdoche craftsmanship of their own hands 0 The word “hands” is a synecdoche for the people themselves. Alternate translation: “their own craftsmanship” or “their own work” or “things they have made with their hands” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 2:8 sup5 rc://*/ta/man/translate/figs-synecdoche things that their own fingers have made 0 The word “fingers” is a synecdoche for the people themselves. Alternate translation: “things that they have made with their own fingers” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -2:9 uqg2 rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nIn 2:9 Isaiah finishes speaking to Yahweh. In 2:10-11 Isaiah speaks to the people of Judah. Both times he speaks in the form of a poem. (See: [[rc://*/ta/man/translate/figs-parallelism]]) +2:9 uqg2 rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nIn 2:9 Isaiah finishes speaking to Yahweh. In 2:10–11 Isaiah speaks to the people of Judah. Both times he speaks in the form of a poem. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:9 itw7 rc://*/ta/man/translate/figs-metaphor The people will be bowed down, and individuals will fall down 0 Here being low to the ground represents people who are completely humiliated because they realize all they trusted in is worthless, and they can do nothing to help themselves. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will make the people ashamed, and they will realize that all they trusted in is worthless” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]]) 2:9 gq1x The people 0 human beings, as opposed to animals 2:9 vjx5 individuals 0 Alternate translation: “each person” @@ -171,7 +171,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 2:12 ew97 rc://*/ta/man/translate/figs-doublet who is proud … who is arrogant 0 Someone who is arrogant speaks and acts as if he is better than other people. These two phrases have similar meanings and are used together to emphasize that Yahweh will punish them. (See: [[rc://*/ta/man/translate/figs-doublet]]) 2:12 t5zf rc://*/ta/man/translate/figs-activepassive he will be brought down 0 “every proud person will be brought down.” If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will humble him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:13 icm3 rc://*/ta/man/translate/figs-metaphor against all the cedars of Lebanon … against all the oaks of Bashan 0 The “day of Yahweh of Hosts” will be against the cedars and oaks. This could mean: (1) these trees are a metaphor for the proud people whom God will judge or (2) God will actually destroy these mighty trees. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:14 d97m against 0 In 2:14-16 Isaiah lists things that God will destroy. This could mean: (1) these refer to prideful people that God will humble or (2) God will actually destroy all these things in the list. +2:14 d97m against 0 In 2:14–16 Isaiah lists things that God will destroy. This could mean: (1) these refer to prideful people that God will humble or (2) God will actually destroy all these things in the list. 2:14 mud8 rc://*/ta/man/translate/figs-metaphor mountains … hills 0 These words are metaphors for the pride of the Israelites. They also appear in [Isaiah 2:2](../02/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:14 td8x rc://*/ta/man/translate/figs-idiom that are lifted up 0 This is an idiom. Alternate translation: “that are very high” (See: [[rc://*/ta/man/translate/figs-idiom]]) 2:15 u56r rc://*/ta/man/translate/figs-metaphor high tower … impregnable wall 0 These refer to things people would build around their cities so they could defend themselves against their enemies. They are a metaphor for the Israelites’ pride and belief that they had no need for Yahweh and could stand against any punishment Yahweh would mete out to them for their sins. (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -196,7 +196,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 2:22 c4s2 rc://*/ta/man/translate/figs-explicit whose life-breath is in his nostrils 0 This describes how man is human and weak by emphasizing that he needs to breath to live. Alternate translation: “who is weak and will die” or “who needs the breath in his nose to live” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:22 thr5 nostrils 0 the holes in the nose through which people breathe 2:22 hw38 rc://*/ta/man/translate/figs-rquestion for what does he amount to? 0 Isaiah uses a question to remind the people of something they should already know. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “for man amounts to nothing!” or “for man is not worth anything!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -3:intro bgn6 0 # Isaiah 3 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of the material in the previous chapter. 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 3:1-26, which is a vision Isaiah receives. These are the words of Yahweh.\n\n### Judgment\n\nThis chapter is structured as a judgment against the Jews. God is acting as a judge reading the list of convictions against them and then he reads the judgment. (See: [[rc://*/tw/dict/bible/kt/judge]])\n\n## Special concepts in this chapter\n\n### Exile\n\nWhile the previous part of the prophecy in chapter 2 discussed the last days, this part of the prophecy predicts the exile of Judah to Babylon. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/lastday]]) +3:intro bgn6 0 # Isaiah 3 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of the material in the previous chapter. 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 3:1–26, which is a vision Isaiah receives. These are the words of Yahweh.\n\n### Judgment\n\nThis chapter is structured as a judgment against the Jews. God is acting as a judge reading the list of convictions against them and then he reads the judgment. (See: [[rc://*/tw/dict/bible/kt/judge]])\n\n## Special concepts in this chapter\n\n### Exile\n\nWhile the previous part of the prophecy in chapter 2 discussed the last days, this part of the prophecy predicts the exile of Judah to Babylon. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/lastday]]) 3:1 li2r See 0 The word “see” here adds emphasis to what follows. It can also be translated as “Listen” or “Indeed.” 3:1 b6ce rc://*/ta/man/translate/figs-metaphor support and staff 0 Both of these words refer to a walking stick, on which someone leans for support. This idea here stands for the things that people need the most in order to live: food and water. Alternate translation: “everything that supports you” or “everything that you depend on” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:2 c9rl rc://*/ta/man/translate/figs-genericnoun the mighty man … the warrior … the judge … the prophet … the one who practices divination … the elder 0 This is a list of categories of people that others depend on. Since they do not refer to particular individuals, they can all be translated with plural nouns as in the UST. Alternate translation: “the mighty men … the warriors … the judges … the prophets … the ones who practices divination … the elders” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) @@ -354,7 +354,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 5:23 zv59 acquit the wicked 0 Alternate translation: “declare guilty people innocent” 5:23 x4u8 deprive the innocent of his rights 0 Alternate translation: “do not treat innocent people fairly” 5:24 c3qz tongue of fire 0 Alternate translation: “flame of fire” or “flame” -5:24 k429 rc://*/ta/man/translate/figs-parallelism as the tongue of fire devours stubble, and as the dry grass goes down in flame 0 These phrases mean basically the same thing. God will punish the people described in [Isaiah 5:18-23](./18.md). Alternate translation: “as a fire burns up stubble and grass” (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-simile]]) +5:24 k429 rc://*/ta/man/translate/figs-parallelism as the tongue of fire devours stubble, and as the dry grass goes down in flame 0 These phrases mean basically the same thing. God will punish the people described in [Isaiah 5:18–23](./18.md). Alternate translation: “as a fire burns up stubble and grass” (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-simile]]) 5:24 ngz1 stubble 0 The dry pieces of plants that are left in the ground after the stalks have been cut. 5:24 mbt4 rc://*/ta/man/translate/figs-metaphor their root will rot, and their blossom will blow away like dust 0 Isaiah speaks of these people as if they were a dying plant. Alternate translation: “they will die like a plant whose roots have rotted and whose blossom has dried up and blown away in the wind” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 5:25 pkf2 rc://*/ta/man/translate/figs-metaphor the anger of Yahweh is kindled 0 Isaiah speaks of Yahweh’s anger as if it were a fire. Alternate translation: “Yahweh is very angry” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -380,7 +380,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 5:29 ixb3 with none to rescue 0 Alternate translation: “and no one will be able to save them” 5:30 x52f will roar … sea roars 0 The word “roar” here is translated “growl” in verse 29. Use your language’s word for the sound of waves in a storm or heavy rain or some other frightening natural sound. 5:30 rw65 rc://*/ta/man/translate/figs-metaphor even the light will be made dark by the clouds 0 Here darkness represents suffering and disaster. This metaphor can be stated in active form. Alternate translation: “the dark clouds will completely block the light of the sun” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]]) -6:intro g9bq 0 # Isaiah 6 General Notes\n\n## Structure and formatting\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 6:3-4,7, 9-13.\n\n## Special concepts in this chapter\n\n### Heaven\n\nThis vision described in this chapter is probably a scene in heaven. (See: [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Isaiah’s call\nThis chapter record Isaiah’s call to prophetic ministry. It recognizes the holiness of God and Isaiah recognizes his need for holiness. (See: [[rc://*/tw/dict/bible/kt/call]] and [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Other possible translation difficulties in this chapter\n\n### Inevitability\n\nThe way Yahweh speaks in this chapter shows the inevitability of the punishment of Yahweh against the people of Judah. The punishment must now come. It is too late for repentance. (See: [[rc://*/tw/dict/bible/kt/repent]]) +6:intro g9bq 0 # Isaiah 6 General Notes\n\n## Structure and formatting\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 6:3–4,7, 9–13.\n\n## Special concepts in this chapter\n\n### Heaven\n\nThis vision described in this chapter is probably a scene in heaven. (See: [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Isaiah’s call\nThis chapter record Isaiah’s call to prophetic ministry. It recognizes the holiness of God and Isaiah recognizes his need for holiness. (See: [[rc://*/tw/dict/bible/kt/call]] and [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Other possible translation difficulties in this chapter\n\n### Inevitability\n\nThe way Yahweh speaks in this chapter shows the inevitability of the punishment of Yahweh against the people of Judah. The punishment must now come. It is too late for repentance. (See: [[rc://*/tw/dict/bible/kt/repent]]) 6:1 fpg5 rc://*/ta/man/translate/figs-doublet he was high and elevated 0 The words “high” and “elevated” emphasize that the throne was very high and above everything around it. The height of the throne represents how great and powerful the Lord is. (See: [[rc://*/ta/man/translate/figs-doublet]]) 6:1 s9gi filled the temple 0 “filled the palace.” The word used for temple here is often used to refer to the palace of kings. 6:2 rmg2 Above him were the seraphim 0 The word “seraphim” is the plural of seraph. This means the Lord was seated on the throne and the seraphim were standing or flying near the Lord ready to serve him. @@ -422,7 +422,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 6:13 h3vb rc://*/ta/man/translate/translate-unknown terebinth 0 a kind of oak tree (See: [[rc://*/ta/man/translate/translate-unknown]]) 6:13 tbt2 trunk … stump 0 A trunk is the thick main stem of a tree. A stump is the part of a tree that remains in the ground after the tree is cut down. 6:13 p9id rc://*/ta/man/translate/figs-metaphor the holy seed 0 The people who will serve Yahweh after armies destroy Israel are spoken of as if they were set apart as a holy seed. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -7:intro kcq7 0 # Isaiah 7 General Notes\n\n## Structure and formatting\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 7:7-9, 18-25.\n\n## Special concepts in this chapter\n\n### “Young woman”\nSome translations choose to translate this as “virgin” and believe it is a reference to the Messiah being born of a virgin woman. This is only one possible translation, therefore most translations have avoided forcing this specific connotation into the meaning of the term. (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n## Other possible translation difficulties in this chapter\n\n### Israel\n\nIn this chapter, Israel is a reference to the northern kingdom of Israel and not the nation as a whole. They are also called Ephraim in this chapter after its most prominent tribe. +7:intro kcq7 0 # Isaiah 7 General Notes\n\n## Structure and formatting\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 7:7–9, 18–25.\n\n## Special concepts in this chapter\n\n### “Young woman”\nSome translations choose to translate this as “virgin” and believe it is a reference to the Messiah being born of a virgin woman. This is only one possible translation, therefore most translations have avoided forcing this specific connotation into the meaning of the term. (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n## Other possible translation difficulties in this chapter\n\n### Israel\n\nIn this chapter, Israel is a reference to the northern kingdom of Israel and not the nation as a whole. They are also called Ephraim in this chapter after its most prominent tribe. 7:1 u9lp rc://*/ta/man/translate/figs-idiom During the days of Ahaz … king of Judah 0 “When Ahaz … was king of Judah” This was when the events happened. (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:1 e4tt rc://*/ta/man/translate/translate-names Rezin … Pekah … Remaliah 0 men’s names (See: [[rc://*/ta/man/translate/translate-names]]) 7:1 vuv8 rc://*/ta/man/translate/figs-synecdoche Rezin … and Pekah … went up 0 The author speaks as if the kings were the armies they led. Alternate translation: “Rezin … and Pekah … led their armies up” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) @@ -480,7 +480,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 7:23 hu8n rc://*/ta/man/translate/figs-doublet briers and thorns 0 The words “briers” and “thorns” both refer to useless, thorny plants. It is not necessary to translate both words. Alternate translation: “thorn bushes” or “brier bushes” (See: [[rc://*/ta/man/translate/figs-doublet]]) 7:24 sr7t rc://*/ta/man/translate/figs-explicit because all the land will be briers and thorns 0 Why the hunters come to these lands can be made explicit. Alternate translation: “because there will be nothing in these lands but briers, thorns, and wild animals” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:25 azm2 rc://*/ta/man/translate/figs-activepassive They will stay away from all the hills that were cultivated with the hoe 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “People will stay away from the hills where they once prepared the soil to plant crops” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -8:intro c8jg 0 # Isaiah 8 General Notes\n\n## Structure and formatting\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 8:6-18, 21-22.\n\n## Special concepts in this chapter\n\n### Trust in Yahweh\n\nIsrael will not trust in Yahweh. Instead, they will trust in their own power, their Gentile allies and the power of false gods. They will be punished because the power of Yahweh is greater than all of these. (See: [[rc://*/tw/dict/bible/kt/trust]] and [[rc://*/tw/dict/bible/kt/falsegod]]) +8:intro c8jg 0 # Isaiah 8 General Notes\n\n## Structure and formatting\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 8:6–18, 21–22.\n\n## Special concepts in this chapter\n\n### Trust in Yahweh\n\nIsrael will not trust in Yahweh. Instead, they will trust in their own power, their Gentile allies and the power of false gods. They will be punished because the power of Yahweh is greater than all of these. (See: [[rc://*/tw/dict/bible/kt/trust]] and [[rc://*/tw/dict/bible/kt/falsegod]]) 8:1 kzi2 Yahweh said to me 0 Here the word “me” refers to Isaiah. 8:2 x1fq I will summon faithful witnesses to attest for me 0 This could mean: (1) Yahweh is speaking: “I will call honest men to be witnesses” or (2) Isaiah is speaking: “I called honest men to be witnesses” or (3) Yahweh is commanding Isaiah: “Call honest men to be witnesses.” 8:3 j2ld rc://*/ta/man/translate/figs-euphemism I went to the prophetess 0 It can be stated explicitly that Isaiah is married to the prophetess. Alternate translation: “I slept with my wife, the prophetess” (See: [[rc://*/ta/man/translate/figs-euphemism]] and [[rc://*/ta/man/translate/figs-explicit]]) @@ -531,7 +531,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 8:20 vr4u rc://*/ta/man/translate/figs-metaphor it is because they have no light of dawn 0 Isaiah speaks of people who do not know God as if they were people walking in darkness without any light. Alternate translation: “it is because they are like a person lost in the dark” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:22 d61f oppressive gloom 0 Alternate translation: “terrible sadness” 8:22 c4e1 rc://*/ta/man/translate/figs-activepassive They will be driven into a land of darkness 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will drive them out into complete darkness” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -9:intro e336 0 # Isaiah 9 General Notes\n\n## Structure and formatting\n\nThis chapter begins with a prophecy that is a continuation of the prophecy concluding the previous chapter. 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 9:1-21. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Messiah\n\nThe prophecy in 9:1-7 is about the coming Messiah. Parts of this prophecy were fulfilled when he first came to earth. Other parts are to be fulfilled when he will return in glory to earth. (See: [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/fulfill]])\n\n## Other possible translation difficulties in this chapter\n\n### Fulfillment of prophecies\n\nSome of the prophecies in this chapter were fulfilled in Isaiah’s lifetime while others are fulfilled in the distant future. Some scholars believe that there can be multiple fulfillments of each of these prophecies, while others see only one complete fulfillment. +9:intro e336 0 # Isaiah 9 General Notes\n\n## Structure and formatting\n\nThis chapter begins with a prophecy that is a continuation of the prophecy concluding the previous chapter. 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 9:1–21. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Messiah\n\nThe prophecy in 9:1–7 is about the coming Messiah. Parts of this prophecy were fulfilled when he first came to earth. Other parts are to be fulfilled when he will return in glory to earth. (See: [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/fulfill]])\n\n## Other possible translation difficulties in this chapter\n\n### Fulfillment of prophecies\n\nSome of the prophecies in this chapter were fulfilled in Isaiah’s lifetime while others are fulfilled in the distant future. Some scholars believe that there can be multiple fulfillments of each of these prophecies, while others see only one complete fulfillment. 9:1 c7zh rc://*/ta/man/translate/figs-metaphor The gloom will be dispelled from her who was in anguish 0 Isaiah speaks of people who are spiritually lost as if they were walking around in total darkness. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will remove the darkness from her who was in anguish” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]]) 9:1 c8yr The gloom 0 This word means “partial or total darkness.” Translate as you translated “gloom” in [Isaiah 8:22](../08/22.md). 9:1 q9g1 rc://*/ta/man/translate/figs-metaphor her who was in anguish 0 “her who was suffering great pain and sadness.” This is probably a metaphor for the people of Judah. (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -585,7 +585,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 9:20 sl21 rc://*/ta/man/translate/figs-metaphor Each will even eat the flesh of his own arm 0 This could mean: (1) people will be so hungry that they will want to eat or will actually eat their own arms or (2) the word “arm” is a metaphor for the person’s neighbor. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:21 y7rj In all these things, his anger does not subside; instead, his hand 0 “Even though all these things have happened, he is still angry, and his hand.” See how you translated this in [Isaiah 5:25](../05/25.md). 9:21 gxv7 rc://*/ta/man/translate/figs-metaphor his hand is still stretched out 0 Isaiah speaks as if Yahweh were a person about to hit another person with his fist. This is a metaphor for Yahweh punishing Israel. See how you translated this in [Isaiah 5:25](../05/25.md). Alternate translation: “he will still be ready to punish them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -10:intro dc9a 0 # Isaiah 10 General Notes\n\n## Structure and formatting\n\nThis chapter begins with a prophecy that is a continuation of the prophecy beginning in 8:21. 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 10:1-11, 13-14, 15-19, 27-34.\n(See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Yahweh’s sovereignty\nYahweh has so much power and authority that he controls all of the nations. He even controls the nations who do not worship him. He uses Assyria to punish the kingdom of Israel.\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nThere are many rhetorical questions in this chapter. Yahweh uses rhetorical questions to make statements about Israel’s sin. The Assyrians use rhetorical questions in order to boast in their pride. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/sin]]) +10:intro dc9a 0 # Isaiah 10 General Notes\n\n## Structure and formatting\n\nThis chapter begins with a prophecy that is a continuation of the prophecy beginning in 8:21. 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 10:1–11, 13–14, 15–19, 27–34.\n(See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Yahweh’s sovereignty\nYahweh has so much power and authority that he controls all of the nations. He even controls the nations who do not worship him. He uses Assyria to punish the kingdom of Israel.\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nThere are many rhetorical questions in this chapter. Yahweh uses rhetorical questions to make statements about Israel’s sin. The Assyrians use rhetorical questions in order to boast in their pride. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/sin]]) 10:1 gwe8 rc://*/ta/man/translate/figs-parallelism to those who enact unjust laws and write unfair decrees 0 These two phrases mean basically the same thing. Alternate translation: “to those who make laws and decrees that are not fair to everyone” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 10:2 qr4b rc://*/ta/man/translate/figs-parallelism They deprive the needy of justice, rob the poor of my people of their rights 0 These two phrases mean basically the same thing. Alternate translation: “They are unjust to the poor and needy among my people” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 10:2 rlv2 the needy 0 Alternate translation: “poor people” @@ -644,7 +644,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 10:18 ice3 rc://*/ta/man/translate/figs-merism both soul and body 0 This could mean: (1) this emphasizes that God will completely destroy the forests and farmlands. Alternate translation: “completely” or (2) this means God will completely destroy the people of Assyria. The phrase “soul and body” refers to the spiritual part and the physical part of a person. (See: [[rc://*/ta/man/translate/figs-merism]]) 10:18 r1h9 rc://*/ta/man/translate/figs-simile it will be like when a sick man’s life wastes away 0 This compares either the forests and farmlands of Assyria or the army of Assyria to a sick man as he lies in bed dying. This emphasizes how something so great can become weak and dying. Alternate translation: “they will be like a sick man who grows weak and dies” (See: [[rc://*/ta/man/translate/figs-simile]]) 10:19 li2a The remnant of the trees of his forest will be so few 0 Alternate translation: “What remains of the trees in the king’s forest will be so few” -10:20 whj2 rc://*/ta/man/translate/figs-idiom On that day 0 This refers to the time when God does the things that are described in [Isaiah 10:16-19](./16.md). Alternate translation: “At that time” (See: [[rc://*/ta/man/translate/figs-idiom]]) +10:20 whj2 rc://*/ta/man/translate/figs-idiom On that day 0 This refers to the time when God does the things that are described in [Isaiah 10:16–19](./16.md). Alternate translation: “At that time” (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:20 jx5m rc://*/ta/man/translate/figs-explicit that has escaped 0 The meaning can be made explicit. Alternate translation: “that has escaped from the army of Assyria” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:20 t38g will no longer rely on the one who defeated them 0 Alternate translation: “will no longer rely on the king of Assyria, who harmed them” 10:20 j4ug Holy One 0 See how you translated this in [Isaiah 1:4](../01/04.md). @@ -814,7 +814,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 13:22 inv9 rc://*/ta/man/translate/figs-ellipsis jackals in the beautiful palaces 0 The words “will cry” are understood. Alternate translation: “jackals will cry in the beautiful palaces” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 13:22 ly2k rc://*/ta/man/translate/translate-unknown jackals 0 wild dogs (See: [[rc://*/ta/man/translate/translate-unknown]]) 13:22 wym1 rc://*/ta/man/translate/figs-parallelism Her time is near, and her days will not be delayed 0 These two phrases mean basically the same thing. “Her time” and “her days” both refer to the time that God has chosen for Babylon to be destroyed. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The time that all of this will happen to the people of Babylon is near, and nothing will stop it” (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-activepassive]]) -14:intro k7wp 0 # Isaiah 14 General Notes\n\n## Structure and formatting\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 14:4-27, 29-32.\n\n## Special concepts in this chapter\n\n### Satan\n\nIt is believed that this chapter references Satan. It describes Satan as a star fallen from heaven. There are five important statements beginning with the words “I will” which appear to show the essence of Satan’s sin. (See: [[rc://*/tw/dict/bible/kt/satan]], [[rc://*/tw/dict/bible/kt/heaven]] and [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Babylon\n\nThis is the name of the kingdom that conquered Judah, but it is also the name representing Satan’s kingdom in prophecies. They were not yet a world power when these words were spoken. It should be translated as “Babylon,” but translators should be aware of its dual meaning.\n\n## Other possible translation difficulties in this chapter\n\n### Israel\n\nThe use of Israel in this chapter is in reference to the nation or people group of Israel. It is this Israel who will be restored and not the kingdom of Israel. (See: [[rc://*/tw/dict/bible/kt/restore]]) +14:intro k7wp 0 # Isaiah 14 General Notes\n\n## Structure and formatting\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 14:4–27, 29–32.\n\n## Special concepts in this chapter\n\n### Satan\n\nIt is believed that this chapter references Satan. It describes Satan as a star fallen from heaven. There are five important statements beginning with the words “I will” which appear to show the essence of Satan’s sin. (See: [[rc://*/tw/dict/bible/kt/satan]], [[rc://*/tw/dict/bible/kt/heaven]] and [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Babylon\n\nThis is the name of the kingdom that conquered Judah, but it is also the name representing Satan’s kingdom in prophecies. They were not yet a world power when these words were spoken. It should be translated as “Babylon,” but translators should be aware of its dual meaning.\n\n## Other possible translation difficulties in this chapter\n\n### Israel\n\nThe use of Israel in this chapter is in reference to the nation or people group of Israel. It is this Israel who will be restored and not the kingdom of Israel. (See: [[rc://*/tw/dict/bible/kt/restore]]) 14:1 i59z rc://*/ta/man/translate/figs-metonymy Yahweh will have compassion on Jacob 0 Here “Jacob” refers to the descendants of Jacob. Alternate translation: “Yahweh will have mercy on the descendants of Jacob” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 14:1 i2au rc://*/ta/man/translate/figs-metonymy attach themselves to the house of Jacob 0 The house of Jacob refers to the descendants of Jacob, the Israelites. Alternate translation: “unite with the descendants of Jacob” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 14:2 s7ge The nations will bring them to their own place 0 Alternate translation: “The nations will bring the descendants of Jacob back to the land of Israel” @@ -930,7 +930,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 15:8 sc3g rc://*/ta/man/translate/translate-names Eglaim … Beer Elim 0 These are names of cities and towns. Dimon was the principal city of the country of Moab. Several modern versions have “Dibon” instead of “Dimon.” (See: [[rc://*/ta/man/translate/translate-names]]) 15:9 fd7d rc://*/ta/man/translate/translate-names Dimon 0 This is the name of a city or town. Dimon was the principal city of the country of Moab. Several modern versions have “Dibon” instead of “Dimon.” (See: [[rc://*/ta/man/translate/translate-names]]) 15:9 i5we rc://*/ta/man/translate/figs-metonymy but I will bring even more upon Dimon 0 Here “I” refers to Yahweh. Also, “Dimon” refers to the people who live there. Alternate translation: “but I will cause even more trouble for the people of Dimon” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -16:intro ww5p 0 # Isaiah 16 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of the previous chapter and is a prophecy against the nation of Moab. (See: [[rc://*/tw/dict/bible/kt/prophet]])\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 16:1-12. +16:intro ww5p 0 # Isaiah 16 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of the previous chapter and is a prophecy against the nation of Moab. (See: [[rc://*/tw/dict/bible/kt/prophet]])\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 16:1–12. 16:1 tn1s rc://*/ta/man/translate/translate-symaction Send rams to the ruler of the land 0 The Moabites will send rams to the king of Judah so that he might protect them from the enemy army. (See: [[rc://*/ta/man/translate/translate-symaction]]) 16:1 yi43 rc://*/ta/man/translate/translate-names Selah 0 This is the name of a city. (See: [[rc://*/ta/man/translate/translate-names]]) 16:1 g19r rc://*/ta/man/translate/figs-idiom the daughter of Zion 0 The “daughter” of a city means the people of the city. See how you translated this in [Isaiah 1:8](../01/08.md). Alternate translation: “the people of Zion” or “the people who live in Zion” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -952,7 +952,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 16:8 tyy8 Heshbon 0 Translate the name of this city as you did in [Isaiah 15:4](../15/04.md). 16:8 ce7l rc://*/ta/man/translate/translate-names Sibmah … Jazer 0 These are names of cities. (See: [[rc://*/ta/man/translate/translate-names]]) 16:8 h33k rc://*/ta/man/translate/figs-metaphor The rulers of the nations have trampled the choice vines 0 The land of Moab was known for its vineyards. Here God describes the land of Moab as one large vineyard. This emphasizes that the rulers, which refers to the armies, completely destroyed everything in Moab. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]]) -16:9 b6jh Indeed I will weep 0 In 16:9-10 the word “I” refers to Yahweh. +16:9 b6jh Indeed I will weep 0 In 16:9–10 the word “I” refers to Yahweh. 16:9 r1yu rc://*/ta/man/translate/figs-metaphor I will water you with my tears 0 God speaks of his deep sorrow for these places as if he would cry much and his many tears would fall on them. Alternate translation: “I will cry much for you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 16:9 c583 Jazer … Sibmah 0 Translate the names of these cities as you did in [Isaiah 16:8](../16/08.md). 16:9 l7qj Heshbon … Elealeh 0 Translate the names of these cities as you did in [Isaiah 15:4](../15/04.md). @@ -964,10 +964,10 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 16:11 q54t rc://*/ta/man/translate/figs-metonymy Kir Hareseth 0 This is a metonym for the people of the city. Alternate translation: “the people of Kir Hareseth” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 16:12 r3gm rc://*/ta/man/translate/figs-metonymy Moab … himself … his 0 All of these words refer to the people of Moab. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 16:12 i9ei his prayers will accomplish nothing 0 Alternate translation: “his prayers will not be answered” -16:13 q3qj This is the word 0 “This is the message.” This refers to all he said in 15:1-16:12. +16:13 q3qj This is the word 0 “This is the message.” This refers to all he said in 15:1–16:12. 16:13 t123 rc://*/ta/man/translate/figs-metonymy concerning Moab 0 The word “Moab” refers to the people of Moab. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 16:14 ubw7 the glory of Moab will disappear 0 Alternate translation: “The country of Moab will no longer be glorious” -17:intro uhu9 0 # Isaiah 17 General Notes\n\n## Structure and formatting\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 this chapter.\n\nThe ULT sets the lines in 17:1-6, 9-14 farther to the right on the page than the rest of the text because they are part of a long quotation.\n\n## Special concepts in this chapter\n\n### Damascus\n\nThis chapter prophesies destruction against the people of Damascus. Damascus was the capital of Aram. The people of Damascus worship gods other than Yahweh and have fought Yahweh’s people. (See: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/peopleofgod]])\n\n## Other possible translation difficulties in this chapter\n\n### Ephraim\n\nThis chapter prophesied destruction against the kingdom of Israel. They are also called Ephraim in this chapter. Both the northern kingdom of Israel and Aram were conquered at about the same time in history. +17:intro uhu9 0 # Isaiah 17 General Notes\n\n## Structure and formatting\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 this chapter.\n\nThe ULT sets the lines in 17:1–6, 9–14 farther to the right on the page than the rest of the text because they are part of a long quotation.\n\n## Special concepts in this chapter\n\n### Damascus\n\nThis chapter prophesies destruction against the people of Damascus. Damascus was the capital of Aram. The people of Damascus worship gods other than Yahweh and have fought Yahweh’s people. (See: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/peopleofgod]])\n\n## Other possible translation difficulties in this chapter\n\n### Ephraim\n\nThis chapter prophesied destruction against the kingdom of Israel. They are also called Ephraim in this chapter. Both the northern kingdom of Israel and Aram were conquered at about the same time in history. 17:1 c1yu rc://*/ta/man/translate/translate-names about Damascus 0 Damascus is the name of a city. See how you translated this in [Isaiah 7:8](../07/08.md). (See: [[rc://*/ta/man/translate/translate-names]]) 17:2 ez1z rc://*/ta/man/translate/figs-activepassive The cities of Aroer will be abandoned 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. “All the people will abandon the cities of Aroer” (See: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/translate-names]]) 17:2 h23p no one will frighten them 0 The word “them” refers to the sheep. @@ -1033,7 +1033,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 18:7 gc7i rc://*/ta/man/translate/figs-merism a people feared far and near 0 The words “far” and “near” are used together to mean “everywhere.” Alternate translation: “a people who are feared everywhere” or “a people that everyone in the earth fears” (See: [[rc://*/ta/man/translate/figs-merism]]) 18:7 n6h8 rc://*/ta/man/translate/figs-metonymy a nation strong and trampling down 0 Trampling down represents conquering other nations. Alternate translation: “a nation that is strong and conquers other nations” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 18:7 wrg1 rc://*/ta/man/translate/figs-metonymy to the place of the name of Yahweh of hosts, to Mount Zion 0 The word “name” refers to Yahweh. Alternate translation: “to Mount Zion, where Yahweh of hosts dwells” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -19:intro y3c4 0 # Isaiah 19 General Notes\n\n## Structure and formatting\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 19:1-18.\n\n## Special concepts in this chapter\n\n### Egypt\n\nThis chapter prophesied destruction against the nation of Egypt. Their destruction will come from internal division instead of being conquered by another nation. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Important figures of speech in this chapter\n\n### Imagery\n\nSome of the imagery used in this chapter may be connected to the worship of specific false gods. One important god the people of Canaan worshiped was Baal, the god of rain or storms. One of the important gods the Egyptians worshiped was Ra, the god of the sun. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Other possible translation difficulties in this chapter\n\n### “In that day”\nThis changes the reference from the time when Assyria comes to dominate the world and looks to a more distant future day. +19:intro y3c4 0 # Isaiah 19 General Notes\n\n## Structure and formatting\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 19:1–18.\n\n## Special concepts in this chapter\n\n### Egypt\n\nThis chapter prophesied destruction against the nation of Egypt. Their destruction will come from internal division instead of being conquered by another nation. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Important figures of speech in this chapter\n\n### Imagery\n\nSome of the imagery used in this chapter may be connected to the worship of specific false gods. One important god the people of Canaan worshiped was Baal, the god of rain or storms. One of the important gods the Egyptians worshiped was Ra, the god of the sun. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Other possible translation difficulties in this chapter\n\n### “In that day”\nThis changes the reference from the time when Assyria comes to dominate the world and looks to a more distant future day. 19:1 iz8p See 0 Alternate translation: “Look” or “Listen” or “Pay attention to what I am about to tell you” 19:1 pi3g rc://*/ta/man/translate/figs-metaphor Yahweh rides on a swift cloud 0 Yahweh seems to be pictured here as riding on a cloud as if he was riding in a chariot. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 19:1 st7u rc://*/ta/man/translate/figs-personification the idols of Egypt quake before him 0 The idols are described as having feelings of fear as Yahweh approaches. Alternate translation: “the idols of Egypt tremble in fear before Yahweh” (See: [[rc://*/ta/man/translate/figs-personification]]) @@ -1129,7 +1129,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 20:6 ppe5 The inhabitants of these coasts 0 the people who lived in the lands bordering the Mediterranean Sea 20:6 a114 rc://*/ta/man/translate/figs-activepassive where we fled for help to be rescued 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “where we fled to so they would rescue us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 20:6 ul8x rc://*/ta/man/translate/figs-rquestion now, how can we escape? 0 The author uses this question to emphasize how hopeless their situation was. Alternate translation: “now there is no way for us to escape!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -21:intro b7ty 0 # Isaiah 21 General Notes\n\n## Structure and formatting\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 21:1-10, 13-17.\n\n## Special concepts in this chapter\n\n### Cush\n\nDumah and Seir are places in Edom. Part of this chapter is a prophecy against Cush. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Other possible translation difficulties in this chapter\n\n### The desert by the sea\n\nThis is a metaphor for an unknown nation. Scholars are divided over the proper identity of this nation, but it is probably Babylon. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Mystery\n\nThe fulfillment of this chapter is very mysterious. It is unknown who is truly being addressed and how this is to be fulfilled in history. The translator should not attempt to give the reader insight into this prophecy’s fulfillment. (See: [[rc://*/tw/dict/bible/kt/fulfill]]) +21:intro b7ty 0 # Isaiah 21 General Notes\n\n## Structure and formatting\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 21:1–10, 13–17.\n\n## Special concepts in this chapter\n\n### Cush\n\nDumah and Seir are places in Edom. Part of this chapter is a prophecy against Cush. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Other possible translation difficulties in this chapter\n\n### The desert by the sea\n\nThis is a metaphor for an unknown nation. Scholars are divided over the proper identity of this nation, but it is probably Babylon. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Mystery\n\nThe fulfillment of this chapter is very mysterious. It is unknown who is truly being addressed and how this is to be fulfilled in history. The translator should not attempt to give the reader insight into this prophecy’s fulfillment. (See: [[rc://*/tw/dict/bible/kt/fulfill]]) 21:1 c5lv A declaration 0 Alternate translation: “This is what Yahweh declares” or “This is Yahweh’s message” 21:1 x48q rc://*/ta/man/translate/figs-metonymy about the desert by the sea 0 This refers to the people who live in Babylon as being a desert, even though God has not made it into a desert yet. This event will certainly happen. Alternate translation: “about the people who live in a land that soon will be a desert” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-pastforfuture]]) 21:1 x94u rc://*/ta/man/translate/figs-simile Like stormwinds sweeping through the Negev 0 Isaiah compares the army that will attack the people to a storm with strong winds. They will be quick and powerful. (See: [[rc://*/ta/man/translate/figs-simile]]) @@ -1256,7 +1256,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 23:7 md2c rc://*/ta/man/translate/figs-metonymy the joyful city 0 Here “city” represents the people. Alternate translation: “the joyful people who live in the city of Tyre” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 23:7 qlk4 rc://*/ta/man/translate/figs-synecdoche whose feet carried her far away to foreign places to settle 0 Here “feet” represents the whole person. Alternate translation: “who went to distant places to live and make money” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 23:7 ws35 rc://*/ta/man/translate/figs-metonymy her far away 0 Here “her” refers to the city of Tyre which represents the people of Tyre. (See: [[rc://*/ta/man/translate/figs-metonymy]]) -23:8 q8gu rc://*/ta/man/translate/figs-rquestion Who has planned this against Tyre … of the earth? 0 Isaiah uses a question to mock Tyre. The word “this” refers to God’s plans to destroy Tyre which Isaiah described in 23:1-7. Also, “Tyre” refers to the people who live in Tyre. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “It was Yahweh who has planned to destroy the people of Tyre … of the earth.” (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-metonymy]]) +23:8 q8gu rc://*/ta/man/translate/figs-rquestion Who has planned this against Tyre … of the earth? 0 Isaiah uses a question to mock Tyre. The word “this” refers to God’s plans to destroy Tyre which Isaiah described in 23:1–7. Also, “Tyre” refers to the people who live in Tyre. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “It was Yahweh who has planned to destroy the people of Tyre … of the earth.” (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-metonymy]]) 23:8 lz33 rc://*/ta/man/translate/figs-metonymy the giver of crowns 0 Here “crown” refers to the power a person has as a ruler over people. Alternate translation: “who gives people power to rule over others” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 23:8 irz8 rc://*/ta/man/translate/figs-metaphor whose merchants are princes 0 The merchants are compared to princes to emphasize how much power they had when they went to different lands. Alternate translation: “whose merchants are like princes” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 23:8 qwj2 rc://*/ta/man/translate/figs-activepassive whose traders are the honored ones of the earth 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whose traders the people of the earth give the highest honors” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1431,7 +1431,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 27:2 w1yf rc://*/ta/man/translate/figs-metaphor A vineyard of wine, sing of it 0 “Sing about the vineyard of wine.” This speaks about the people of Israel as if they were a vineyard that produced fruit. Alternate translation: “Sing about the people of Israel as if they were a vineyard that produced grapes for wine” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 27:3 cy2e I, Yahweh, am its protector 0 Alternate translation: “I, Yahweh, protect the vineyard” 27:3 rpd8 rc://*/ta/man/translate/figs-merism night and day 0 The words “night” and “day” are combined here to mean “all the time.” Alternate translation: “all the time” or “continually” (See: [[rc://*/ta/man/translate/figs-merism]]) -27:4 av5d Connecting Statement: 0 # Connecting Statement:\n\nThis continues to speak about the people of Israel as if they were a vineyard ([Isaiah 27:2-3](./02.md)). +27:4 av5d Connecting Statement: 0 # Connecting Statement:\n\nThis continues to speak about the people of Israel as if they were a vineyard ([Isaiah 27:2–3](./02.md)). 27:4 s3xp I am not angry, Oh, that there were briers and thorns! In battle I would march against them 0 Alternate translation: “I am not angry. If there were briers and thorns I would march against them in battle” 27:4 z6jj rc://*/ta/man/translate/figs-ellipsis I am not angry 0 It is understood that Yahweh is not angry with his people any longer. Alternate translation: “I am not angry with my people any longer” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 27:4 v9e5 rc://*/ta/man/translate/figs-metaphor that there were briers and thorns 0 The enemies of the people of Israel are spoken of as if they were briers and thorns growing in the vineyard. (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1597,7 +1597,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 29:13 u7h6 rc://*/ta/man/translate/figs-activepassive Their honor for me is only a commandment of men that has been taught 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “They honor me only because that is what people tell them to do” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 29:14 ya7e Therefore, see, I will proceed to do a marvelous thing among this people, wonder after wonder 0 Alternate translation: “Therefore, look and see! I am going to do wonderful and marvelous things among you that you will not be able to explain” 29:14 cb9j rc://*/ta/man/translate/figs-parallelism The wisdom of their wise men will perish, and the understanding of their prudent men will disappear 0 Both of these statements mean the same thing. Yahweh showing that the wise people cannot understand or explain what Yahweh does is spoken of as if their wisdom and understanding will vanish. (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-metaphor]]) -29:15 n74m 0 # General Information:\n\nThis may be Isaiah speaking or it may continue Yahweh’s speech in 29:13-14. +29:15 n74m 0 # General Information:\n\nThis may be Isaiah speaking or it may continue Yahweh’s speech in 29:13–14. 29:15 a41v rc://*/ta/man/translate/figs-metaphor who deeply hide their plans from Yahweh 0 People trying to make plans without Yahweh knowing about it is spoken of as if they hide their plans in a deep place where Yahweh cannot see. Alternate translation: “who try to hide their plans from Yahweh” or “who try to keep Yahweh from finding out what they are planning to do” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 29:15 yh8d rc://*/ta/man/translate/figs-explicit whose deeds are in darkness 0 It is implied that they are secretly doing evil things. Alternate translation: “who do evil things in the dark so no one can see them” (See: [[rc://*/ta/man/translate/figs-explicit]]) 29:15 mt4k rc://*/ta/man/translate/figs-rquestion Who sees us, and who knows us? 0 They use a question to emphasize that they believe no one knows what they are doing. Alternate translation: “No one, not even Yahweh, sees us or knows what we are doing!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -1662,8 +1662,8 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 30:13 rwu8 rc://*/ta/man/translate/figs-ellipsis like a broken part ready to fall 0 It is understood that this is a broken part of a wall. Alternate translation: “like a broken part of a wall that is ready to fall” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 30:13 c7k8 rc://*/ta/man/translate/figs-abstractnouns whose fall will happen suddenly 0 If your language does not use an abstract noun for the idea behind the word **fall**, you can express the same idea with the verb “fall.” Alternate translation: “that will suddenly fall” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 30:13 m5ka rc://*/ta/man/translate/figs-doublet suddenly, in an instant 0 These mean the same thing and emphasize how quickly the wall will fall. (See: [[rc://*/ta/man/translate/figs-doublet]]) -30:14 b2im 0 # General Information:\n\nIsaiah describes how Yahweh will destroy the people of Judah ([Isaiah 30:12-13](./12.md)). -30:14 amd2 rc://*/ta/man/translate/figs-metaphor He will break it 0 Here “it” refers to the part in the wall that is about to fall. The part in the wall is a metaphor that represents the people of Judah and their sin mentioned in [Isaiah 30:12-13](./12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +30:14 b2im 0 # General Information:\n\nIsaiah describes how Yahweh will destroy the people of Judah ([Isaiah 30:12–13](./12.md)). +30:14 amd2 rc://*/ta/man/translate/figs-metaphor He will break it 0 Here “it” refers to the part in the wall that is about to fall. The part in the wall is a metaphor that represents the people of Judah and their sin mentioned in [Isaiah 30:12–13](./12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 30:14 id9b rc://*/ta/man/translate/figs-simile as a potter’s vessel is broken 0 This simile means that the piece of wall will break as quickly and completely as a clay jar that falls to the ground. (See: [[rc://*/ta/man/translate/figs-simile]]) 30:14 dbk1 potter 0 A potter is a person who makes pots and jars out of clay. 30:14 k6fi rc://*/ta/man/translate/figs-activepassive there will not be found 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “no one will be able to find” or “there will not be” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1870,7 +1870,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 33:21 js4c rc://*/ta/man/translate/figs-exclusive Yahweh in majesty will be with us, in a place of broad rivers and streams 0 Here “us” refers to Isaiah and includes the people of Judah. This speaks of the safety of living with Yahweh as if it were a place that has rivers around it so that enemies cannot attack it. Alternate translation: “Yahweh who is majestic will be with us, and we will be safe as if we were in a place surrounded by broad rivers” (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-metaphor]]) 33:21 z6si will travel it 0 Alternate translation: “will travel the river” 33:22 x9zc rc://*/ta/man/translate/figs-exclusive our … us 0 This refers to Isaiah and includes the people of Judah. (See: [[rc://*/ta/man/translate/figs-exclusive]]) -33:23 er96 rc://*/ta/man/translate/figs-metaphor Your riggings are slack; they cannot hold the mast in place; they cannot spread the sail 0 This could mean: (1) The Assyrian army is like a boat that is unable to move through the water: the ropes that support the mast and sail have come loose and no longer support the mast, so the sail is useless ([Isaiah 33:1](../33/01.md)) or (2) the people of Judah are no longer at war: “You have loosened the cords that supported your flagpole; the flag no longer flies” ([Isaiah 33:17-22](./17.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +33:23 er96 rc://*/ta/man/translate/figs-metaphor Your riggings are slack; they cannot hold the mast in place; they cannot spread the sail 0 This could mean: (1) The Assyrian army is like a boat that is unable to move through the water: the ropes that support the mast and sail have come loose and no longer support the mast, so the sail is useless ([Isaiah 33:1](../33/01.md)) or (2) the people of Judah are no longer at war: “You have loosened the cords that supported your flagpole; the flag no longer flies” ([Isaiah 33:17–22](./17.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 33:23 b3bn mast 0 tall poles that support the sail 33:23 l3q9 sail 0 a large cloth that fills with wind and moves a boat through the water 33:23 a64j rc://*/ta/man/translate/figs-activepassive when the great spoil is divided 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “when they divide the treasure” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -2021,7 +2021,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 36:22 zjw1 rc://*/ta/man/translate/translate-names Eliakim … Hilkiah … Shebna … Joah … Asaph 0 Translate the names of these men the same as you did in [Isaiah 36:3](../36/03.md). (See: [[rc://*/ta/man/translate/translate-names]]) 36:22 yqy8 rc://*/ta/man/translate/figs-idiom over the household 0 This idiom means that he was in charge of the affairs of the palace household. Alternate translation: “in charge of the palace” (See: [[rc://*/ta/man/translate/figs-idiom]]) 36:22 kdc7 rc://*/ta/man/translate/translate-symaction with their clothes torn 0 Hezekiah’s officials tore their clothes as a sign of mourning and distress. The meaning of this can be made clear. Alternate translation: “with their clothes torn because they were extremely distressed” (See: [[rc://*/ta/man/translate/translate-symaction]]) -37:intro vy96 0 # Isaiah 37 General Notes\n\n## Structure and formatting\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 37:22-38.\n\n## Special concepts in this chapter\n\n### Tearing clothes and putting on sackcloth\n\nThis was a sign of great distress. While it is often accompanies repentance, in this chapter it is intended to show the king’s anger at the blasphemy of the Assyrians when they spoke against Yahweh. (See: [[rc://*/tw/dict/bible/kt/sign]] and [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/blasphemy]])\n\n### Prayer\n\nHezekiah was different from the other kings because when he was threatened by Assyria, he went to Yahweh in prayer. He did not trust in his army or make an alliance with Egypt. (See: [[rc://*/tw/dict/bible/kt/trust]]) +37:intro vy96 0 # Isaiah 37 General Notes\n\n## Structure and formatting\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 37:22–38.\n\n## Special concepts in this chapter\n\n### Tearing clothes and putting on sackcloth\n\nThis was a sign of great distress. While it is often accompanies repentance, in this chapter it is intended to show the king’s anger at the blasphemy of the Assyrians when they spoke against Yahweh. (See: [[rc://*/tw/dict/bible/kt/sign]] and [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/blasphemy]])\n\n### Prayer\n\nHezekiah was different from the other kings because when he was threatened by Assyria, he went to Yahweh in prayer. He did not trust in his army or make an alliance with Egypt. (See: [[rc://*/tw/dict/bible/kt/trust]]) 37:1 u52c rc://*/ta/man/translate/writing-newevent It came about that 0 This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here. (See: [[rc://*/ta/man/translate/writing-newevent]]) 37:1 qkd2 rc://*/ta/man/translate/translate-symaction he tore his clothes, covered himself with sackcloth 0 This is a sign of mourning and distress. Alternate translation: “he tore his clothes and covered himself with sackcloth because he was very distressed” (See: [[rc://*/ta/man/translate/translate-symaction]]) 37:2 he14 rc://*/ta/man/translate/translate-names Eliakim … Shebna 0 Translate the names of these men the same as you did in [Isaiah 36:3](../36/03.md). (See: [[rc://*/ta/man/translate/translate-names]]) @@ -2119,7 +2119,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 37:38 m2c7 rc://*/ta/man/translate/translate-names Nisrok 0 This is the name of a false god. (See: [[rc://*/ta/man/translate/translate-names]]) 37:38 id3l rc://*/ta/man/translate/translate-names Adrammelek … Sharezer … Esarhaddon 0 These are the names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 37:38 fbz6 with the sword 0 Alternate translation: “with their swords” -38:intro s3fq 0 # Isaiah 38 General Notes\n\n## Structure and formatting\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 38:10-20.\n\n## Other possible translation difficulties in this chapter\n\n### Poetry\n\nThis chapter is written as a narrative, but the section including Hezekiah’s prayer is written as poetry. The tone of this prayer shifts from sorrow to praise. +38:intro s3fq 0 # Isaiah 38 General Notes\n\n## Structure and formatting\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 38:10–20.\n\n## Other possible translation difficulties in this chapter\n\n### Poetry\n\nThis chapter is written as a narrative, but the section including Hezekiah’s prayer is written as poetry. The tone of this prayer shifts from sorrow to praise. 38:1 g1p4 rc://*/ta/man/translate/figs-explicit Set your house in order 0 This means to prepare your family and those in charge of your affairs so that they know what to do after you die. This can be written clearly. Alternate translation: “You should tell the people in your palace what you want them to do after you die” (See: [[rc://*/ta/man/translate/figs-explicit]]) 38:3 c5ru rc://*/ta/man/translate/figs-idiom call to mind 0 This idiom means to remember. Alternate translation: “remember” (See: [[rc://*/ta/man/translate/figs-idiom]]) 38:3 rvv5 rc://*/ta/man/translate/figs-idiom faithfully walked before you 0 This is an idiom. Here “walk” means to “live.” The phrase means to live in a way the pleases Yahweh. Alternate translation: “faithfully lived before you” or “faithfully served you” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -2296,7 +2296,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 41:19 g4uv rc://*/ta/man/translate/translate-unknown the myrtle … the pines and the cypress box trees 0 These are types of trees. (See: [[rc://*/ta/man/translate/translate-unknown]]) 41:20 b7ez rc://*/ta/man/translate/figs-synecdoche the hand of Yahweh has done this 0 Here the word “hand” represents Yahweh himself. Alternate translation: “Yahweh has done this” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 41:21 bhd2 rc://*/ta/man/translate/figs-irony 0 # General Information:\n\nIn these verses, Yahweh is mocking the people and their idols. He is challenging the idols to tell what will happen in the future, but he knows they cannot. (See: [[rc://*/ta/man/translate/figs-irony]]) -41:23 icg9 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to mock the idols and the people who worship them ([Isaiah 41:21-22](./21.md)). +41:23 icg9 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to mock the idols and the people who worship them ([Isaiah 41:21–22](./21.md)). 41:23 qee7 rc://*/ta/man/translate/figs-merism do something good or evil 0 The words “good” and “evil” form a merism and represent anything. Alternate translation: “do anything at all” (See: [[rc://*/ta/man/translate/figs-merism]]) 41:24 yv5h rc://*/ta/man/translate/figs-you the one who chooses you 0 Here “you” is plural and refers to the idols. Alternate translation: “the person who chooses you idols” (See: [[rc://*/ta/man/translate/figs-you]]) 41:25 rd8b rc://*/ta/man/translate/figs-metaphor I have raised up one 0 Yahweh speaks of appointing a person as if he raised that person up. Alternate translation: “I have appointed one” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2308,7 +2308,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 41:26 xn3y Indeed none of them decreed it, yes, none heard you say anything 0 Alternate translation: “Indeed, none of the idols decreed it. Indeed, no one heard you idols say anything” 41:28 k8tv not one among them 0 Alternate translation: “not one idol” 41:29 i3rp rc://*/ta/man/translate/figs-metaphor their cast metal figures are wind and emptiness 0 Yahweh speaks of the worthlessness of the idols as if the idols are wind and nothing at all. Alternate translation: “their idols are all worthless” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -42:intro q7al 0 # Isaiah 42 General Notes\n\n## Structure and formatting\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 this chapter.\n\nMany scholars believe that there are four songs or poems which Isaiah records about the Messiah. Isaiah 42:1-4 is the first of these songs. They are often called the “servant songs” because they focus on the Messiah being a servant. (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n## Special concepts in this chapter\n\n### Servant\n\nIsrael is called Yahweh’s servant. The Messiah is also called the servant of Yahweh. It is likely that the two different usages of the word “servant” are intended to contrast with one another. +42:intro q7al 0 # Isaiah 42 General Notes\n\n## Structure and formatting\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 this chapter.\n\nMany scholars believe that there are four songs or poems which Isaiah records about the Messiah. Isaiah 42:1–4 is the first of these songs. They are often called the “servant songs” because they focus on the Messiah being a servant. (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n## Special concepts in this chapter\n\n### Servant\n\nIsrael is called Yahweh’s servant. The Messiah is also called the servant of Yahweh. It is likely that the two different usages of the word “servant” are intended to contrast with one another. 42:1 e7j9 Behold, my servant 0 Alternate translation: “Look, my servant” or “Here is my servant” 42:1 d5ej in him I take delight 0 Alternate translation: “with whom I am very happy” 42:3 w4sn rc://*/ta/man/translate/figs-metaphor A crushed reed he will not break, and a dimly burning wick he will not quench 0 Yahweh speaks of weak and helpless people as if they were crushed reeds and dimly burning wicks. (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2401,7 +2401,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 43:19 y1sp Look 0 This word is used to draw attention to the important information that follows. Alternate translation: “Listen” or “Pay attention” 43:19 j15h rc://*/ta/man/translate/figs-rquestion do you not perceive it? 0 Yahweh uses a question to teach the people of Israel. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “surely you have noticed it.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 43:20 fmk2 rc://*/ta/man/translate/figs-personification wild animals of the field will honor me, the jackals and the ostriches 0 Here animals honor Yahweh as if they were people. (See: [[rc://*/ta/man/translate/figs-personification]]) -43:20 s4u1 rc://*/ta/man/translate/figs-ellipsis the jackals and the ostriches 0 These are examples of the kinds of animals that will honor Yahweh. See how you translated the names of these animals in [Isaiah 13:21-22](../13/21.md). The understood information can be supplied to make the meaning clear. Alternate translation: “the jackals and the ostriches will honor me” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +43:20 s4u1 rc://*/ta/man/translate/figs-ellipsis the jackals and the ostriches 0 These are examples of the kinds of animals that will honor Yahweh. See how you translated the names of these animals in [Isaiah 13:21–22](../13/21.md). The understood information can be supplied to make the meaning clear. Alternate translation: “the jackals and the ostriches will honor me” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 43:24 l4vk sweet-smelling cane 0 This is a plant with a pleasant smell used to make anointing oil. It did not grow in the land of Israel so the people had to buy it from other nations. 43:24 up12 rc://*/ta/man/translate/figs-parallelism burdened me with your sins, you have wearied me with your evil deeds 0 These both mean the same thing and emphasize the complaint Yahweh has with his people. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 43:24 t4mh burdened me with your sins 0 Alternate translation: “troubled me with your sins” @@ -2633,7 +2633,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 48:20 lf27 rc://*/ta/man/translate/figs-metaphor to the ends of the earth 0 The places on the earth that are very far away are spoken of as if they were the places where the earth ends. This phrase also forms a merism and refers to everywhere in between the ends. Alternate translation: “to all the farthest places of the earth” or “to the entire earth” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-merism]]) 48:20 kr2r rc://*/ta/man/translate/figs-metonymy his servant Jacob 0 This refers to the descendants of Jacob. Alternate translation: “the people of Israel, his servants” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 48:21 pw4g They did not thirst … the waters gushed out 0 This refers to an event in the history of the people of Israel when Yahweh took care of them while they lived in the desert after escaping Egypt. -49:intro j3n4 0 # Isaiah 49 General Notes\n\n## Structure and formatting\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 this chapter.\n\nMany scholars believe that there are four songs or poems which Isaiah records about the Messiah. Isaiah 49:1-6 is the second of these songs. They are often called the “servant songs” because they focus on the Messiah being a servant. (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n## Other possible translation difficulties in this chapter\n\n### A day of salvation\n\nIt is unclear if this is a reference to the gospel proclaimed by the Messiah or to the day of restoration of all things. The translator should not try to explain its reference to the reader. (See: [[rc://*/tw/dict/bible/kt/save]], [[rc://*/tw/dict/bible/kt/goodnews]] and [[rc://*/tw/dict/bible/kt/restore]]) +49:intro j3n4 0 # Isaiah 49 General Notes\n\n## Structure and formatting\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 this chapter.\n\nMany scholars believe that there are four songs or poems which Isaiah records about the Messiah. Isaiah 49:1–6 is the second of these songs. They are often called the “servant songs” because they focus on the Messiah being a servant. (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n## Other possible translation difficulties in this chapter\n\n### A day of salvation\n\nIt is unclear if this is a reference to the gospel proclaimed by the Messiah or to the day of restoration of all things. The translator should not try to explain its reference to the reader. (See: [[rc://*/tw/dict/bible/kt/save]], [[rc://*/tw/dict/bible/kt/goodnews]] and [[rc://*/tw/dict/bible/kt/restore]]) 49:1 pv8e Listen to me 0 Here “me” refers to Yahweh’s servant. 49:1 wr47 rc://*/ta/man/translate/figs-metonymy you coastlands 0 This refers to the people who live on the coastlands. Alternate translation: “you who live on the coastlands” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 49:2 wz7q rc://*/ta/man/translate/figs-metonymy He has made my mouth like a sharp sword 0 Here the word “mouth” represents the words that he speaks. His words are compared to a sharp sword to emphasize that they will be effective. Alternate translation: “He has made my words as effective as a sharp sword” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-simile]]) @@ -2691,7 +2691,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 49:25 zzu8 rc://*/ta/man/translate/figs-metaphor I will … save your children 0 Yahweh speaks of the people who will inhabit Zion as if they were the city’s children. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 49:26 qp7y rc://*/ta/man/translate/figs-metaphor I will feed your oppressors with their own flesh 0 This could mean: (1) the oppressors will be so hungry that they will eat the flesh of their friends who have died. Alternate translation: “I will cause your oppressors to eat their own flesh” or (2) Yahweh speaks of the oppressors fighting against and destroying themselves as if they were eating themselves. Alternate translation: “I will cause your oppressors to destroy themselves, as if they were eating their own flesh” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 49:26 l5ym rc://*/ta/man/translate/figs-metaphor they will get drunk on their own blood, as if it were wine 0 This could mean: (1) the oppressors will be so thirsty that they drink the blood of their friends who have died. Alternate translation: “they will drink their friends’ blood and be like weak people who are drunk on wine” or (2) Yahweh speaks of the oppressors fighting against and destroying themselves as if they were drinking their own blood. Alternate translation: “they will shed so much of their friends’ blood that it will be as though they were getting drunk with wine” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -50:intro w2ie 0 # Isaiah 50 General Notes\n\n## Structure and formatting\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 this chapter.\n\nMany scholars believe that there are four songs or poems which Isaiah records about the Messiah. Isaiah 50:4-9 is the third of these songs. They are often called the “servant songs” because they focus on the Messiah being a servant. (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nThere are many rhetorical questions in this chapter. These questions prove Yahweh’s point and are intended to convince the readers. (See: [[rc://*/ta/man/translate/figs-rquestion]]) +50:intro w2ie 0 # Isaiah 50 General Notes\n\n## Structure and formatting\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 this chapter.\n\nMany scholars believe that there are four songs or poems which Isaiah records about the Messiah. Isaiah 50:4–9 is the third of these songs. They are often called the “servant songs” because they focus on the Messiah being a servant. (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nThere are many rhetorical questions in this chapter. These questions prove Yahweh’s point and are intended to convince the readers. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 50:1 ca66 rc://*/ta/man/translate/figs-metaphor Where is the certificate of divorce with which I divorced your mother? 0 Yahweh speaks of Zion as if the city were the mother of the people who lived there and of sending the people into exile as if he were divorcing their mother. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 50:1 dz6i rc://*/ta/man/translate/figs-rquestion Where is the certificate of divorce with which I divorced your mother? 0 Yahweh asks this rhetorical question so that the people would produce “the certificate of divorce,” which would provide the reason Yahweh sent them into exile. Alternate translation: “Show me the certificate of divorce with which I divorced your mother.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 50:1 wz9n rc://*/ta/man/translate/figs-metaphor To which of my creditors did I sell you? 0 Yahweh speaks of sending the people into exile as if he were selling them. (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -3288,7 +3288,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 65:22 t1rr for as the days of trees will be the days of my people 0 Alternate translation: “for my people will live as long as trees live” 65:23 ea83 rc://*/ta/man/translate/figs-activepassive they are the children of those blessed by Yahweh 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they are the children of those whom Yahweh blessed” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 65:25 pu4h holy mountain 0 See how you translated this in [Isaiah 11:9](../11/09.md). -66:intro d1a4 0 # Isaiah 66 General Notes\n\n## Structure and formatting\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 66:1-17, 21-24.\n\n## Special concepts in this chapter\n\n### In the end\n\nIn the end, Yahweh will enact his perfect justice. This is the true hope of this world. The new heaven and the new earth are an important part of this. In the end, this will be the perfect creation of Yahweh and will last forever. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/hope]] and [[rc://*/tw/dict/bible/kt/eternity]]) +66:intro d1a4 0 # Isaiah 66 General Notes\n\n## Structure and formatting\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 66:1–17, 21–24.\n\n## Special concepts in this chapter\n\n### In the end\n\nIn the end, Yahweh will enact his perfect justice. This is the true hope of this world. The new heaven and the new earth are an important part of this. In the end, this will be the perfect creation of Yahweh and will last forever. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/hope]] and [[rc://*/tw/dict/bible/kt/eternity]]) 66:1 ym2c rc://*/ta/man/translate/figs-metaphor Heaven is my throne, and the earth is my footstool 0 Yahweh compares heaven to a throne and the earth to a footstool to emphasize how great he is. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 66:1 fgf8 rc://*/ta/man/translate/figs-rquestion Where then is the house you will build for me? Where is the place where I may rest? 0 Yahweh uses questions to emphasize that humans cannot build a place for him to dwell. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 66:2 z6n3 rc://*/ta/man/translate/figs-synecdoche My hand has made all these things 0 Yahweh is represented by his hand which emphasizes his power and authority. Alternate translation: “I have made all these things” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) diff --git a/tn_JDG.tsv b/tn_JDG.tsv index f4cc744605..aa98cf8dbc 100644 --- a/tn_JDG.tsv +++ b/tn_JDG.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introduction\n\n### Outline of Judges\n\n1. History of the judges of Israel (1:1–16:31)\n * Introduction (1:1-3:6)\n * Othniel, Ehud, and Shamgar (3:7–31)\n * Deborah and Barak (4:1–5:31)\n * Gideon (6:1–8:35)\n * Abimelech, Tola, and Jair (9:1–10:5)\n * Jephthah (10:6-12:7)\n * Ibzan, Elon, and Abdon (12:8-15)\n * Samson (13:1–16:31)\n1. The account of Micah and his idols (17:1–18:31)\n1. The account of Gibeah; the other Israelites take revenge (19:1–21:25)\n\n### What is the Book of Judges about?\n\nThe Book of Judges tells of events that occurred after the Israelites settled in the Promised Land. The events in this book happened over a period of about 150 years.\n\nThis book describes how the Israelites repeatedly sinned against Yahweh during this time. They worshiped false gods and did the same wicked things as the peoples who lived around them. Therefore, God would allow enemies to defeat and oppress the Israelites. Eventually, the Israelites would call to Yahweh for help. Yahweh would then cause someone to help the Israelites defeat their enemies. This person was called a “judge.” The Israelites would live in peace until the judge died.\n\nAfter that judge died, the Israelites would start sinning again. So this pattern of events would repeat.\n\n### How should the title of this book be translated?\n\nThis book traditionally has the title “Judges” because it gives accounts of some of the main leaders or judges in Israel before there were any kings over the people. Unless there are good reasons for following the title in other Bible versions, the translator should probably use the title “Judges” or a title such as “The Book about the Leaders in Israel.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What kind of leaders were the judges?\n\nThese were men and women whom God chose to help the Israelites defeat their enemies. After defeating their enemies, these leaders usually continued to help the people by deciding disputes among them. They also helped them make important decisions. Many of these leaders served all the people of Israel, but some of these leaders may have served only certain tribes.\n\n### What kind of society was Israel during the time of the judges?\n\nDuring this time, the twelve tribes of Israel were independent of one another. They were not a unified nation with one ruler. The tribes would sometimes help each other when enemies were threatening them.\n\nThese tribes were descended from the same ancestors: Abraham, Isaac, and Jacob. They shared in the same covenant with Yahweh.\n\n### What spiritual struggles did Israel experience during the time of the judges?\n\nDuring this time, Israel struggled to remain faithful to Yahweh. The best judges encouraged Israel to be faithful to him, but some of the judges failed to do so. (See: [[rc://*/tw/dict/bible/kt/faithful]])\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the phrase “in those days there was no king in Israel, and everyone did what was right in his own eyes”?\n\nThis phrase occurs twice in the book of Judges. Shorter versions of the phrase occur two other times. These phrases imply that the writer or editor of this book was alive at a later time when there was a king in Israel. They also seem to imply that the writer thought that things were not good in Israel because there was no king.\n\nThe translation of these phrases should imply to the reader that the book’s writer is looking back into the past.\n\n### What is the meaning of the phrase “to this day”?\n\nThe narrator used this phrase to refer to the time when he was writing. The translator should be aware that “to this day” refers to a time already passed. The translator must avoid giving the impression that the present day of the translation’s readers is meant. The translator might decide to say, “to this day, at the time when this is being written,” or, “to this day, at the time of writing.” This Hebrew phrase occurs in Judges 1:21, 26; 6:24; 10:4; 15:19; 18:12. +front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introduction\n\n### Outline of Judges\n\n1. History of the judges of Israel (1:1–16:31)\n * Introduction (1:1–3:6)\n * Othniel, Ehud, and Shamgar (3:7–31)\n * Deborah and Barak (4:1–5:31)\n * Gideon (6:1–8:35)\n * Abimelech, Tola, and Jair (9:1–10:5)\n * Jephthah (10:6–12:7)\n * Ibzan, Elon, and Abdon (12:8–15)\n * Samson (13:1–16:31)\n1. The account of Micah and his idols (17:1–18:31)\n1. The account of Gibeah; the other Israelites take revenge (19:1–21:25)\n\n### What is the Book of Judges about?\n\nThe Book of Judges tells of events that occurred after the Israelites settled in the Promised Land. The events in this book happened over a period of about 150 years.\n\nThis book describes how the Israelites repeatedly sinned against Yahweh during this time. They worshiped false gods and did the same wicked things as the peoples who lived around them. Therefore, God would allow enemies to defeat and oppress the Israelites. Eventually, the Israelites would call to Yahweh for help. Yahweh would then cause someone to help the Israelites defeat their enemies. This person was called a “judge.” The Israelites would live in peace until the judge died.\n\nAfter that judge died, the Israelites would start sinning again. So this pattern of events would repeat.\n\n### How should the title of this book be translated?\n\nThis book traditionally has the title “Judges” because it gives accounts of some of the main leaders or judges in Israel before there were any kings over the people. Unless there are good reasons for following the title in other Bible versions, the translator should probably use the title “Judges” or a title such as “The Book about the Leaders in Israel.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What kind of leaders were the judges?\n\nThese were men and women whom God chose to help the Israelites defeat their enemies. After defeating their enemies, these leaders usually continued to help the people by deciding disputes among them. They also helped them make important decisions. Many of these leaders served all the people of Israel, but some of these leaders may have served only certain tribes.\n\n### What kind of society was Israel during the time of the judges?\n\nDuring this time, the twelve tribes of Israel were independent of one another. They were not a unified nation with one ruler. The tribes would sometimes help each other when enemies were threatening them.\n\nThese tribes were descended from the same ancestors: Abraham, Isaac, and Jacob. They shared in the same covenant with Yahweh.\n\n### What spiritual struggles did Israel experience during the time of the judges?\n\nDuring this time, Israel struggled to remain faithful to Yahweh. The best judges encouraged Israel to be faithful to him, but some of the judges failed to do so. (See: [[rc://*/tw/dict/bible/kt/faithful]])\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the phrase “in those days there was no king in Israel, and everyone did what was right in his own eyes”?\n\nThis phrase occurs twice in the book of Judges. Shorter versions of the phrase occur two other times. These phrases imply that the writer or editor of this book was alive at a later time when there was a king in Israel. They also seem to imply that the writer thought that things were not good in Israel because there was no king.\n\nThe translation of these phrases should imply to the reader that the book’s writer is looking back into the past.\n\n### What is the meaning of the phrase “to this day”?\n\nThe narrator used this phrase to refer to the time when he was writing. The translator should be aware that “to this day” refers to a time already passed. The translator must avoid giving the impression that the present day of the translation’s readers is meant. The translator might decide to say, “to this day, at the time when this is being written,” or, “to this day, at the time of writing.” This Hebrew phrase occurs in Judges 1:21, 26; 6:24; 10:4; 15:19; 18:12. 1:intro a4am 0 # Judges 1 General Notes\n\n## Structure and formatting\n\n### “After the death of Joshua”\nThis statement creates a seamless transition from the book of Joshua.\n\n## Special concepts in this chapter\n\n### Finishing the conquest of the Promised Land\n\nIsrael fought to clear the land of the Canaanites, but they also made treaties with other peoples and made some of them do hard labor. This was against God’s instruction to completely remove the Canaanite people from the land. 1:1 r9ee Connecting Statement: 0 # Connecting Statement:\n\nThe book of Judges continues the story about Joshua and is also the beginning of a new part of the story. 1:1 b9my Yahweh 0 This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this. @@ -100,14 +100,14 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 2:3 b6w1 rc://*/ta/man/translate/figs-metaphor their gods will become a trap for you 0 The Israelites worshiping the Canaanite gods is spoken of as if the false gods were a hunter’s trap that catches an animal and causes it harm. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:4 f5v2 shouted and wept 0 Alternate translation: “cried many tears” 2:6 p53v Now when Joshua 0 Here “Now” is used here to mark a break in the main story line. Here the narrator begins a summary that explains how the generations of Israelites after Joshua sinned and worshiped false gods so that Yahweh punished them, but then he would send judges to rescue them. This summary ends in 2:23. -2:6 u1xb rc://*/ta/man/translate/writing-background when Joshua … of their land 0 The events of 1:1-2:5 happened after Joshua died. This is recounting events that happened at the end of the book of Joshua. (See: [[rc://*/ta/man/translate/writing-background]]) +2:6 u1xb rc://*/ta/man/translate/writing-background when Joshua … of their land 0 The events of 1:1–2:5 happened after Joshua died. This is recounting events that happened at the end of the book of Joshua. (See: [[rc://*/ta/man/translate/writing-background]]) 2:6 i12e rc://*/ta/man/translate/figs-explicit to the place assigned 0 You may want to help your readers by stating who assigned this place to them. Alternate translation: “to the place Yahweh gave them” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:7 kcc2 rc://*/ta/man/translate/writing-background 0 The background information that begins with the words “Now when Joshua” in verse 6 continues. (See: [[rc://*/ta/man/translate/writing-background]]) 2:7 ydz9 during the lifetime 0 This means the time that someone lived. Alternate translation: “during the life” 2:7 g5ah the elders 0 Here this means the men who helped lead Israel, participating in matters of social justice and in religious matters such as maintaining the law of Moses. 2:7 qml9 outlived him 0 This means to live longer than someone else. Alternate translation: “lived longer than he did” 2:8 ii19 rc://*/ta/man/translate/writing-background 0 The background information that begins with the words “Now when Joshua” in verse 6 continues. (See: [[rc://*/ta/man/translate/writing-background]]) -2:8 m4jx rc://*/ta/man/translate/writing-background Joshua son of Nun … died at the age of 110 years old 0 The background information that begins with the words “Now when Joshua” in verse 6 ends. The events of 1:1-2:5 happened after Joshua died. (See: [[rc://*/ta/man/translate/writing-background]]) +2:8 m4jx rc://*/ta/man/translate/writing-background Joshua son of Nun … died at the age of 110 years old 0 The background information that begins with the words “Now when Joshua” in verse 6 ends. The events of 1:1–2:5 happened after Joshua died. (See: [[rc://*/ta/man/translate/writing-background]]) 2:8 k12w rc://*/ta/man/translate/translate-names Nun 0 This is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) 2:8 xfn6 rc://*/ta/man/translate/translate-numbers 110 years old 0 “one hundred and ten years old” (See: [[rc://*/ta/man/translate/translate-numbers]]) 2:9 ne2z rc://*/ta/man/translate/figs-activepassive he was assigned 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that God gave him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -381,7 +381,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 5:31 bi4x rc://*/ta/man/translate/figs-simile like the sun when it rises in its might 0 The people of Israel wish to be like the sun that rises because no nation’s army is powerful enough to stop the sunrise. (See: [[rc://*/ta/man/translate/figs-simile]]) 5:31 q1yt rc://*/ta/man/translate/figs-metonymy the land had peace 0 Here “the land” represents the people of Israel. Alternate translation: “and the people of Israel lived peacefully” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 5:31 mw3u rc://*/ta/man/translate/translate-numbers for forty years 0 “for 40 years” (See: [[rc://*/ta/man/translate/translate-numbers]]) -6:intro p5sj 0 # Judges 6 General Notes\n\n## Structure and formatting\n\nThis chapter begins a section about Gideon. (Chapters 6-8)\n\n### Special concepts in this chapter\n\n### Israel’s punishment\nIn Judges, Israel’s actions are connected to their obedience to Yahweh. When Israel does evil, they are oppressed. (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/other/oppress]]) +6:intro p5sj 0 # Judges 6 General Notes\n\n## Structure and formatting\n\nThis chapter begins a section about Gideon. (Chapters 6–8)\n\n### Special concepts in this chapter\n\n### Israel’s punishment\nIn Judges, Israel’s actions are connected to their obedience to Yahweh. When Israel does evil, they are oppressed. (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/other/oppress]]) 6:1 ht3z rc://*/ta/man/translate/figs-metaphor what was evil in the sight of Yahweh 0 The sight of Yahweh represents Yahweh’s judgment or evaluation. See how you translated this in [Judges 2:11](../02/11.md). Alternate translation: “what was evil in Yahweh’s judgment” or “what Yahweh considered to be evil” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:1 l9nl rc://*/ta/man/translate/figs-metonymy the hand of Midian 0 Here “Midian” represents the people of Midian. Also, “hand” represents control. Alternate translation: “the control of the people of Midian” or “the control of the Midianites” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 6:2 bs4z rc://*/ta/man/translate/figs-metonymy The power of Midian oppressed Israel 0 Here “the power of Midian” refers to the people of Midian. Alternate translation: “The people of Midian were more powerful than the people of Israel and they oppressed them” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -424,9 +424,9 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 6:19 c4pf broth 0 water that has had food, such as meat, cooked in it 6:19 r55k them to him 0 Alternate translation: “them to the angel of God” 6:20 u9cs angel of God 0 This is the same as the angel of Yahweh. Alternate translation: “God, who was in the form of an angel” or “God” -6:21 ggc2 angel of Yahweh 0 In 6:11-24 Yahweh appears to Gideon in the form of an angel. See how you translated this in [Judges 6:11](../06/11.md). +6:21 ggc2 angel of Yahweh 0 In 6:11–24 Yahweh appears to Gideon in the form of an angel. See how you translated this in [Judges 6:11](../06/11.md). 6:21 x8t9 went away 0 Alternate translation: “disappeared” -6:22 x6iw angel of Yahweh 0 In 6:11-24 Yahweh appears to Gideon in the form of an angel. See how you translated this in [Judges 6:11](../06/11.md). +6:22 x6iw angel of Yahweh 0 In 6:11–24 Yahweh appears to Gideon in the form of an angel. See how you translated this in [Judges 6:11](../06/11.md). 6:22 l2pp rc://*/ta/man/translate/figs-exclamations Ah, Lord Yahweh! 0 The word “Ah” here shows that Gideon was very frightened. (See: [[rc://*/ta/man/translate/figs-exclamations]]) 6:22 c1kt rc://*/ta/man/translate/figs-idiom seen the angel of Yahweh face to face 0 This phrase refers to two people being close to each other. Alternate translation: “really seen the angel of Yahweh” (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:23 b3ha rc://*/ta/man/translate/figs-explicit Yahweh said to him 0 Apparently Yahweh spoke to Gideon from heaven. (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -437,7 +437,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 6:25 n1rh that is beside it 0 Alternate translation: “that is beside the altar of Baal” 6:26 tj4p on the top of this place of refuge 0 The city of Ophrah was on top of a hill. Israelites fled there for refuge from the Midianites. 6:26 gvr9 construct it the correct way 0 Alternate translation: “place the stones in an orderly manner” or “and build it properly” -6:27 xp8k did as Yahweh had told him 0 This refers to Yahweh’s command in [Judges 6:25-26](./25.md). +6:27 xp8k did as Yahweh had told him 0 This refers to Yahweh’s command in [Judges 6:25–26](./25.md). 6:28 mii1 got up 0 Alternate translation: “got up out of bed” or “woke up” 6:28 i5zb rc://*/ta/man/translate/figs-activepassive the altar of Baal was broken down, and the Asherah that was beside it was cut down, and the second bull had been offered on the altar that had been built 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they noticed that someone had broken down the altar of Baal, cut down the Asherah that was beside it, and built an altar and sacrificed the second bull on it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:30 r7h5 rc://*/ta/man/translate/figs-activepassive he may be put to death 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “we may kill him as punishment” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -730,7 +730,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 9:57 fx65 rc://*/ta/man/translate/figs-idiom made all the evil of the men of Shechem turn back on their own heads 0 “Evil turn back on their heads” here is an idiom. Alternate translation: “punished the men of Shechem for all the evil they had done” (See: [[rc://*/ta/man/translate/figs-idiom]]) 9:57 hua1 rc://*/ta/man/translate/figs-idiom on them came the curse of Jotham son of Jerub Baal 0 This is an idiom. Alternate translation: “the curse of Jotham son of Jerub Baal happened to them” (See: [[rc://*/ta/man/translate/figs-idiom]]) 9:57 q7dp Jerub Baal 0 This is another name for Gideon. See how you translated this name in [Judges 6:32](../06/32.md). -10:intro zqn2 0 # Judges 10 General Notes\n\n## Structure and formatting\n\nThis chapter begins the account of Jephthah ([Judges 10-12](./01.md)).\n\n## Special concepts in this chapter\n\n### Israel’s punishment\nIn Judges, Israel’s actions are connected to their obedience to Yahweh. When Israel does evil, they are oppressed. (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/other/oppress]]) +10:intro zqn2 0 # Judges 10 General Notes\n\n## Structure and formatting\n\nThis chapter begins the account of Jephthah ([Judges 10–12](./01.md)).\n\n## Special concepts in this chapter\n\n### Israel’s punishment\nIn Judges, Israel’s actions are connected to their obedience to Yahweh. When Israel does evil, they are oppressed. (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/other/oppress]]) 10:1 g7ww rc://*/ta/man/translate/translate-names Tola … Puah … Dodo 0 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 10:1 ti4g rc://*/ta/man/translate/translate-names Shamir 0 This is the name of a place. (See: [[rc://*/ta/man/translate/translate-names]]) 10:1 lxh7 arose to deliver Israel 0 Alternate translation: “came to deliver Israel” or “became the leader to deliver Israel” @@ -888,7 +888,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 12:14 n7k2 rc://*/ta/man/translate/figs-metonymy They rode on seventy donkeys 0 These men owned seventy donkeys, which they did ride. Here the word “rode” is used instead of “owned.” Alternate translation: “They owned seventy donkeys” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 12:14 ua8s rc://*/ta/man/translate/translate-numbers forty sons … thirty grandsons … seventy donkeys 0 “40 sons … 30 grandsons … 70 donkeys (See: [[rc://*/ta/man/translate/translate-numbers]]) 12:15 wqm2 rc://*/ta/man/translate/translate-names Pirathonite … Pirathon 0 Pirathon is the name of a place, someone who is from that place is called a Pirathonite. (See: [[rc://*/ta/man/translate/translate-names]]) -13:intro eu67 0 # Judges 13 General Notes\n\n## Structure and formatting\n\nThis chapter begins the account of Samson ([Judges 13-16](./01.md)).\n\n## Special concepts in this chapter\n\n### Warning not to cut his hair\n\nThe angel of the Lord prophesied about Samson and gave instructions to Samson’s mother. Samson’s mother was to offer up her son under a Nazarite vow. This was a special type of vow, dedicating Samson to Yahweh. Part of this vow prohibited the cutting of the person’s hair. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/vow]]) +13:intro eu67 0 # Judges 13 General Notes\n\n## Structure and formatting\n\nThis chapter begins the account of Samson ([Judges 13–16](./01.md)).\n\n## Special concepts in this chapter\n\n### Warning not to cut his hair\n\nThe angel of the Lord prophesied about Samson and gave instructions to Samson’s mother. Samson’s mother was to offer up her son under a Nazarite vow. This was a special type of vow, dedicating Samson to Yahweh. Part of this vow prohibited the cutting of the person’s hair. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/vow]]) 13:1 acr5 rc://*/ta/man/translate/figs-metaphor what was evil in the sight of Yahweh 0 The sight of Yahweh represents Yahweh’s judgment or evaluation. See how you translated this in [Judges 2:11](../02/11.md). Alternate translation: “what was evil in Yahweh’s judgment” or “what Yahweh considered to be evil” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 13:1 g29r rc://*/ta/man/translate/figs-metonymy he gave them into the hand of the Philistines 0 Here “hand” refers to power to gain victory in battle. Alternate translation: “he allowed the Philistines to defeat them” or “he allowed them to be oppressed by the Philistines” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 13:1 jxd2 rc://*/ta/man/translate/translate-numbers forty years 0 “40 years” (See: [[rc://*/ta/man/translate/translate-numbers]]) diff --git a/tn_JER.tsv b/tn_JER.tsv index e2f20ea501..97565f1f59 100644 --- a/tn_JER.tsv +++ b/tn_JER.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Jeremiah\n\n1. Yahweh calls Jeremiah to be a prophet (1:1-19)\n1. Yahweh will judge and punish Judah (2:1-29:32)\n * Judah called to repent of spiritual adultery (2:1–6:30)\n * Judah judged for its false religion (7:1–10:16)\n * Jeremiah stands between Yahweh and his people (11:1–20:19)\n * Jeremiah confronts his people (21:1–29:32)\n1. Yahweh promises to restore Judah (30:1-33:26)\n * Yahweh will bring the people of Judah back to their land (30:1–24)\n * Yahweh will create a new covenant with them (31:1–40)\n * The people will come back (32:1–44)\n * Kings descended from David will rule again (33:1–26)\n1. Jeremiah suffers (34:1-45:5)\n * Before Yahweh punishes Judah (34:1–36:32)\n * While Yahweh punishes Judah (37:1–39:18)\n * After Yahweh punishes Judah (40:1–45:5)\n1. Yahweh will judge and punish the nations (46:1-51:64)\n * Egypt (46:1–28)\n * Philistia (47:1–28)\n * Moab (48:1–47)\n * Ammon (49:1–6)\n * Edom (49:7–22)\n * Damascus (49:23–27)\n * Kedar (49:28–33)\n * Elam (49:34–39)\n * Babylonia (50:1–51:64)\n1. Jerusalem captured and destroyed (52:1–34)\n\n### What is the Book of Jeremiah about?\n\nThe Book of Jeremiah gives the prophesies of a priest named Jeremiah. It also tells how Jeremiah suffered in different ways while he prophesied.\n\nJeremiah began prophesying about 626 B.C. After the death of King Josiah, many groups of people in Israel opposed Jeremiah. Some of these people wanted to depend on Egypt to protect the nation. Others were idol worshipers. They hated Jeremiah for denouncing their gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\nDuring the reign of King Jehoiakim, Jeremiah prophesied about the temple of Yahweh. King Jehoiakim received some of these prophecies in writing and burned the document. The next king, Zedekiah, put Jeremiah in prison when he told the king to surrender to Babylon.\n\nKing Nebuchadnezzar of Babylonia invaded Judah in 597 B.C. He conquered Jerusalem in 587 B.C. He offered Jeremiah housing and money if Jeremiah would go to Babylon. But Jeremiah remained in Jerusalem to help the few Jews left there.\n\nShortly after that, Gedaliah, whom Nebuchadnezzar had chosen to be governor over Judah, was murdered. Some Jewish rebels captured Jeremiah and took him to Egypt. Those rebels went to Egypt to be protected there rather than to live under Nebuchadnezzar’s rule. Jeremiah may have died soon after being taken to Egypt. But while in Egypt he prophesied that the Babylonians would invade and conquer Egypt.\n\n### How should the title of this book be translated?\n\nThe traditional title of this book is “The Book of Jeremiah” or just “Jeremiah.” Translators may also call it the “The Book about Jeremiah” or “What the Prophet Jeremiah Said.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Jeremiah?\n\nJeremiah was a priest and a prophet living in Judah. He spoke the prophesies in the Book of Jeremiah. A friend named Baruch wrote down many of the prophecies as Jeremiah spoke them to him.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the new covenant that is presented in the Book of Jeremiah?\n\nJeremiah introduced a “new covenant” between Yahweh and Israel (chapter 31). Yahweh would “write this covenant on the hearts” of the people. This means that the covenant would be a part of the people instead of just written on stone or paper. The people would obey the new covenant with all their heart. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### What relationship do Jeremiah’s prophecies have to the other nations besides Israel?\n\nMuch of the Old Testament before this time is only about the nation of Israel. But Jeremiah also spoke of how Yahweh would judge other nations of the world. Yahweh would also punish the other nations for their wicked deeds. (See: [[rc://*/tw/dict/bible/kt/judge]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Part 3: Important Translation Issues\n\n### Are the events in the Book of Jeremiah told in the order that they actually happened?\n\nMany of the events in the Book of Jeremiah are not told in the order that they actually happened. Instead, the various prophecies appear to be arranged by topic.\n\n### Why does the Book of Jeremiah refer to this prophet as “he” or “him”?\n\nMany times in the book, the author refers to Jeremiah as “Jeremiah” or “he.” This is unusual if Jeremiah wrote the book. The reason this occurs is perhaps because Baruch, Jeremiah’s secretary, wrote down some parts of the book. Translators should keep the words “Jeremiah” and “he.” -1:intro e235 0 # Jeremiah 1 General Notes\n\n## Structure and formatting\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 1:4-10.\n\n## Special concepts in this chapter\n\n### Jeremiah appointed as prophet\n\nGod chose Jeremiah to be his prophet and although many powerful people would be against him, God promised to protect him. This chapter emphasizes that Jeremiah was chosen by God to be his prophet. (See: [[rc://*/tw/dict/bible/kt/appoint]], [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/elect]] and [[rc://*/tw/dict/bible/kt/promise]])\n\n### Northern kingdom\n\nThis was not a reference to the northern kingdom of Israel; it had already been conquered. It was a reference to a kingdom located north of Judah, that is, to Babylon. The Babylonian armies would attack Judah and conquer it.\n\n### Opposition\n\nThe people were supposed to listen to God’s prophet. When he prophesied, they should have repented. Instead, they persecuted Jeremiah. (See: [[rc://*/tw/dict/bible/kt/repent]]) +front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Jeremiah\n\n1. Yahweh calls Jeremiah to be a prophet (1:1–19)\n1. Yahweh will judge and punish Judah (2:1–29:32)\n * Judah called to repent of spiritual adultery (2:1–6:30)\n * Judah judged for its false religion (7:1–10:16)\n * Jeremiah stands between Yahweh and his people (11:1–20:19)\n * Jeremiah confronts his people (21:1–29:32)\n1. Yahweh promises to restore Judah (30:1–33:26)\n * Yahweh will bring the people of Judah back to their land (30:1–24)\n * Yahweh will create a new covenant with them (31:1–40)\n * The people will come back (32:1–44)\n * Kings descended from David will rule again (33:1–26)\n1. Jeremiah suffers (34:1–45:5)\n * Before Yahweh punishes Judah (34:1–36:32)\n * While Yahweh punishes Judah (37:1–39:18)\n * After Yahweh punishes Judah (40:1–45:5)\n1. Yahweh will judge and punish the nations (46:1–51:64)\n * Egypt (46:1–28)\n * Philistia (47:1–28)\n * Moab (48:1–47)\n * Ammon (49:1–6)\n * Edom (49:7–22)\n * Damascus (49:23–27)\n * Kedar (49:28–33)\n * Elam (49:34–39)\n * Babylonia (50:1–51:64)\n1. Jerusalem captured and destroyed (52:1–34)\n\n### What is the Book of Jeremiah about?\n\nThe Book of Jeremiah gives the prophesies of a priest named Jeremiah. It also tells how Jeremiah suffered in different ways while he prophesied.\n\nJeremiah began prophesying about 626 B.C. After the death of King Josiah, many groups of people in Israel opposed Jeremiah. Some of these people wanted to depend on Egypt to protect the nation. Others were idol worshipers. They hated Jeremiah for denouncing their gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\nDuring the reign of King Jehoiakim, Jeremiah prophesied about the temple of Yahweh. King Jehoiakim received some of these prophecies in writing and burned the document. The next king, Zedekiah, put Jeremiah in prison when he told the king to surrender to Babylon.\n\nKing Nebuchadnezzar of Babylonia invaded Judah in 597 B.C. He conquered Jerusalem in 587 B.C. He offered Jeremiah housing and money if Jeremiah would go to Babylon. But Jeremiah remained in Jerusalem to help the few Jews left there.\n\nShortly after that, Gedaliah, whom Nebuchadnezzar had chosen to be governor over Judah, was murdered. Some Jewish rebels captured Jeremiah and took him to Egypt. Those rebels went to Egypt to be protected there rather than to live under Nebuchadnezzar’s rule. Jeremiah may have died soon after being taken to Egypt. But while in Egypt he prophesied that the Babylonians would invade and conquer Egypt.\n\n### How should the title of this book be translated?\n\nThe traditional title of this book is “The Book of Jeremiah” or just “Jeremiah.” Translators may also call it the “The Book about Jeremiah” or “What the Prophet Jeremiah Said.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Jeremiah?\n\nJeremiah was a priest and a prophet living in Judah. He spoke the prophesies in the Book of Jeremiah. A friend named Baruch wrote down many of the prophecies as Jeremiah spoke them to him.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the new covenant that is presented in the Book of Jeremiah?\n\nJeremiah introduced a “new covenant” between Yahweh and Israel (chapter 31). Yahweh would “write this covenant on the hearts” of the people. This means that the covenant would be a part of the people instead of just written on stone or paper. The people would obey the new covenant with all their heart. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### What relationship do Jeremiah’s prophecies have to the other nations besides Israel?\n\nMuch of the Old Testament before this time is only about the nation of Israel. But Jeremiah also spoke of how Yahweh would judge other nations of the world. Yahweh would also punish the other nations for their wicked deeds. (See: [[rc://*/tw/dict/bible/kt/judge]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Part 3: Important Translation Issues\n\n### Are the events in the Book of Jeremiah told in the order that they actually happened?\n\nMany of the events in the Book of Jeremiah are not told in the order that they actually happened. Instead, the various prophecies appear to be arranged by topic.\n\n### Why does the Book of Jeremiah refer to this prophet as “he” or “him”?\n\nMany times in the book, the author refers to Jeremiah as “Jeremiah” or “he.” This is unusual if Jeremiah wrote the book. The reason this occurs is perhaps because Baruch, Jeremiah’s secretary, wrote down some parts of the book. Translators should keep the words “Jeremiah” and “he.” +1:intro e235 0 # Jeremiah 1 General Notes\n\n## Structure and formatting\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 1:4–10.\n\n## Special concepts in this chapter\n\n### Jeremiah appointed as prophet\n\nGod chose Jeremiah to be his prophet and although many powerful people would be against him, God promised to protect him. This chapter emphasizes that Jeremiah was chosen by God to be his prophet. (See: [[rc://*/tw/dict/bible/kt/appoint]], [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/elect]] and [[rc://*/tw/dict/bible/kt/promise]])\n\n### Northern kingdom\n\nThis was not a reference to the northern kingdom of Israel; it had already been conquered. It was a reference to a kingdom located north of Judah, that is, to Babylon. The Babylonian armies would attack Judah and conquer it.\n\n### Opposition\n\nThe people were supposed to listen to God’s prophet. When he prophesied, they should have repented. Instead, they persecuted Jeremiah. (See: [[rc://*/tw/dict/bible/kt/repent]]) 1:1 zm8t Jeremiah son of Hilkiah, one of the priests 0 Alternate translation: “Jeremiah son of Hilkiah. Jeremiah was one of the priests” 1:1 ynh2 rc://*/ta/man/translate/translate-names Hilkiah 0 This is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 hbs3 rc://*/ta/man/translate/translate-names Anathoth 0 This is the name of a town. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -57,7 +57,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 1:18 u7cf rc://*/ta/man/translate/figs-metonymy the whole land 0 This represents all the people of the land. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:19 zp53 They will fight against you 0 This refers to the people of Judah. 1:19 c3xx rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Jeremiah 1:8](../01/08.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) -2:intro cx16 0 # Jeremiah 2 General Notes\n\n## Structure and formatting\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 2:1-31.\n\nThe prophecy revealed to Jeremiah is recorded in 2:1-3:5. Despite covering more than one chapter, this should be seen as one unit. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Special concepts in this chapter\n\n### The people refuse to learn\n\nThe people worshiped other gods, particularly the fertility gods of Baal and Ashtoreth. Even when the nation was punished, the people did not learn. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nIsrael is compared to a female camel or a wild donkey for being unstable and lustful. (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:intro cx16 0 # Jeremiah 2 General Notes\n\n## Structure and formatting\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 2:1–31.\n\nThe prophecy revealed to Jeremiah is recorded in 2:1–3:5. Despite covering more than one chapter, this should be seen as one unit. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Special concepts in this chapter\n\n### The people refuse to learn\n\nThe people worshiped other gods, particularly the fertility gods of Baal and Ashtoreth. Even when the nation was punished, the people did not learn. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nIsrael is compared to a female camel or a wild donkey for being unstable and lustful. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:1 n8ww rc://*/ta/man/translate/figs-idiom The word of Yahweh came to me, saying, 0 This idiom is used to introduce a special message from God. See how you translated similar words in [Jeremiah 1:4](../01/04.md). Alternate translation: “Yahweh gave me a message. He said,” or “Yahweh spoke this message to me:” (See: [[rc://*/ta/man/translate/figs-idiom]]) 2:2 g2d8 Go and proclaim in the hearing of Jerusalem 0 Alternate translation: “Go and speak where the people in Jerusalem can hear you” 2:2 mz95 I have called to mind on your behalf 0 Alternate translation: “I remember about you” @@ -172,7 +172,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 2:37 e943 You will also go out from there 0 Alternate translation: “You will go out from Egypt” 2:37 tk5j rc://*/ta/man/translate/translate-symaction with your hands on your head 0 This is a symbol of shame. (See: [[rc://*/ta/man/translate/translate-symaction]]) 2:37 dzs3 rc://*/ta/man/translate/figs-activepassive so you will not be helped by them 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so they will not help you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -3:intro v6u2 0 # Jeremiah 3 General Notes\n\n## Structure and formatting\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 3:1-5, 12-17, 19-25.\n\nThe prophecy revealed to Jeremiah is recorded in 2:1-3:5. Despite covering more than one chapter, this should be seen as one unit. The same is true for 3:19-4:3. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Special concepts in this chapter\n\n### Judah told to repent\n\nIf Judah repents, God will bring the people back from the captivity into which he is going to send them. In this book, “Israel” serves as another name Judah because the northern kingdom of Israel no longer exists. The people group formed by these ten tribes had been scattered among the other nations by the Assyrians, who had conquered them. (See: [[rc://*/tw/dict/bible/kt/repent]])\n\n### Adultery\n\nJudah’s faithlessness to God is often pictured as adultery. This is a common image in Scripture. When Judah does not worship God, their nation is spoken of as if it were a woman unfaithful to her husband. (See: [[rc://*/tw/dict/bible/kt/adultery]]) +3:intro v6u2 0 # Jeremiah 3 General Notes\n\n## Structure and formatting\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 3:1–5, 12–17, 19–25.\n\nThe prophecy revealed to Jeremiah is recorded in 2:1–3:5. Despite covering more than one chapter, this should be seen as one unit. The same is true for 3:19–4:3. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Special concepts in this chapter\n\n### Judah told to repent\n\nIf Judah repents, God will bring the people back from the captivity into which he is going to send them. In this book, “Israel” serves as another name Judah because the northern kingdom of Israel no longer exists. The people group formed by these ten tribes had been scattered among the other nations by the Assyrians, who had conquered them. (See: [[rc://*/tw/dict/bible/kt/repent]])\n\n### Adultery\n\nJudah’s faithlessness to God is often pictured as adultery. This is a common image in Scripture. When Judah does not worship God, their nation is spoken of as if it were a woman unfaithful to her husband. (See: [[rc://*/tw/dict/bible/kt/adultery]]) 3:1 b8c6 rc://*/ta/man/translate/figs-rquestion will he return to her again? 0 God uses this question to remind the people that a man would never return to his wife if another man marries her. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “he would not return to her again.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:1 wfd2 rc://*/ta/man/translate/figs-rquestion Would that land not be greatly polluted? 0 God uses this question to remind the people that a married man would not return to his wife if she married another man, because he knows that the land would become ceremonially unclean. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “He knows that if he did, the land would be greatly polluted.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:1 f5ac rc://*/ta/man/translate/figs-metaphor greatly polluted 0 This is a metaphor for being terribly unacceptable to God. Alternate translation: “completely unacceptable to God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -239,7 +239,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 3:25 ny7e rc://*/ta/man/translate/figs-metaphor May our shame cover us 0 Being fully aware of their shame is spoken of as if shame were covering them like a blanket or a garment. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:25 x6vr rc://*/ta/man/translate/figs-metaphor from the time of our youthfulness 0 This could mean: (1) “the time of our youthfulness” refers to when each person was young. Alternate translation: “from when we were young” or (2) “the time of our youthfulness” is a metaphor that refers to when Israel was first becoming a nation. Alternate translation: “from when we were first becoming a nation” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:25 u638 rc://*/ta/man/translate/figs-metonymy have not listened to the voice of Yahweh our God 0 Here “listened” represents obeying, and “the voice of Yahweh” represents what Yahweh has said. Alternate translation: “have not obeyed what Yahweh our God has said” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -4:intro yf6n 0 # Jeremiah 4 General Notes\n\n## Structure and formatting\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 4:1-9.\n\nThe prophecy revealed to Jeremiah is recorded in 3:19-4:3. Despite covering more than one chapter, this should be seen as one unit. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Special concepts in this chapter\n\n### Yahweh’s punishment\nThis chapter prophecies Yahweh’s punishment on Judah. This should bring Judah to repentance, but it does not. It is also intended to make the nations fear the power of Yahweh and make them desire to worship him. (See: [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/fear]]) +4:intro yf6n 0 # Jeremiah 4 General Notes\n\n## Structure and formatting\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 4:1–9.\n\nThe prophecy revealed to Jeremiah is recorded in 3:19–4:3. Despite covering more than one chapter, this should be seen as one unit. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Special concepts in this chapter\n\n### Yahweh’s punishment\nThis chapter prophecies Yahweh’s punishment on Judah. This should bring Judah to repentance, but it does not. It is also intended to make the nations fear the power of Yahweh and make them desire to worship him. (See: [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/fear]]) 4:1 nmt1 rc://*/ta/man/translate/figs-metonymy then it should be to me that you return 0 This could mean: (1) this is a command that emphasizes who they should return to. Alternate translation: “then come back to me” or “then worship me” (2) this is a repetition of the first phrase, which expresses a condition. Alternate translation: “if you will come back to me” or “if you will start worshiping me again” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-idiom]]) 4:1 q5zm rc://*/ta/man/translate/figs-metonymy If you remove your detestable things from before me 0 Here “detestable things” refers to idols, which God hates. Alternate translation: “If you remove your disgusting idols from my presence” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:1 g7zg rc://*/ta/man/translate/figs-metaphor do not wander from me again 0 Here “wander” is a metaphor for being unfaithful. Alternate translation: “if you remain faithful to me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -331,7 +331,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 4:31 l6l7 rc://*/ta/man/translate/figs-metaphor the daughter of Zion 0 God shows his love for the people of Jerusalem by speaking of them as a daughter. Alternate translation: “my dear daughter, Zion” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:31 j9ka Woe to me 0 Alternate translation: “I am in great danger” 4:31 r56w I am fainting 0 Alternate translation: “I am becoming weak” -5:intro hq1g 0 # Jeremiah 5 General Notes\n\n## Structure and formatting\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 5:1-31.\n\n## Important figures of speech in this chapter\n\n### Hyperbole\n\nIt is possible that Yahweh is using the word “a” (meaning “even one”) as hyperbole when he states, “If you can find a man or anyone who is acting justly and trying to act faithfully, then I will forgive Jerusalem.” The purpose of this is to show how evil Jerusalem had become. (See: [[rc://*/ta/man/translate/figs-hyperbole]], [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/forgive]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n### Rhetorical questions\n\nYahweh asks several rhetorical questions in this chapter. This is intended to show Jeremiah the justness of his actions. (See: [[rc://*/ta/man/translate/figs-rquestion]]) +5:intro hq1g 0 # Jeremiah 5 General Notes\n\n## Structure and formatting\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 5:1–31.\n\n## Important figures of speech in this chapter\n\n### Hyperbole\n\nIt is possible that Yahweh is using the word “a” (meaning “even one”) as hyperbole when he states, “If you can find a man or anyone who is acting justly and trying to act faithfully, then I will forgive Jerusalem.” The purpose of this is to show how evil Jerusalem had become. (See: [[rc://*/ta/man/translate/figs-hyperbole]], [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/forgive]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n### Rhetorical questions\n\nYahweh asks several rhetorical questions in this chapter. This is intended to show Jeremiah the justness of his actions. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 5:1 wtq8 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nJeremiah often wrote prophecy in the form of poetry. Hebrew poetry uses different kinds of parallelism. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]]) 5:1 a164 Rush about through the streets 0 Alternate translation: “Go quickly through the streets” 5:1 ig3t Then look and think about this 0 Alternate translation: “look and find out” @@ -366,7 +366,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 5:9 i5z2 rc://*/ta/man/translate/figs-rquestion So should I not punish them … and should I not avenge myself on a nation that is like this? 0 Yahweh uses this question to emphasize that the things that they are doing are so bad that he will no have mercy but will punish them. Alternate translation: “Because they do these things, I will punish them … I will certainly get revenge for myself against them.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 5:9 l377 rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Jeremiah 1:8](../01/08.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) 5:10 rwg3 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to speak. Here he speaks to the enemies of Israel. -5:10 uh17 rc://*/ta/man/translate/figs-explicit Go up onto her vineyards’ terraces 0 In verses 10-13 Yahweh speaks to Israel’s enemies. This can be made clear in the quotation. Alternate translation: “You enemies of Israel, go up onto her vineyards’ terraces” (See: [[rc://*/ta/man/translate/figs-explicit]]) +5:10 uh17 rc://*/ta/man/translate/figs-explicit Go up onto her vineyards’ terraces 0 In verses 10–13 Yahweh speaks to Israel’s enemies. This can be made clear in the quotation. Alternate translation: “You enemies of Israel, go up onto her vineyards’ terraces” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:10 tnx6 rc://*/ta/man/translate/figs-metaphor Go up onto her vineyards’ terraces and destroy 0 Yahweh speaks of Israel and Judah as if they were a vineyard and the people there were vines. Alternate translation: “Go up into Israel and Judah, which are like a vineyard to me, and destroy them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 5:10 q848 do not bring complete destruction to them 0 Alternate translation: “do not completely destroy them” 5:10 dtf8 rc://*/ta/man/translate/figs-metaphor Trim their vines, since those vines do not come from Yahweh 0 The word “their” refers to the vineyards. Yahweh speaks of the people of Israel and Judah as if they were vines. Alternate translation: “like farmers who trim the vines of a vineyard, you must remove many of the people of Israel and Judah, because they do not belong to Yahweh” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -441,7 +441,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 5:31 jd9n The prophets prophesy with deceit 0 Alternate translation: “The prophets prophesy lies” or “The prophets tell lies when they prophesy” 5:31 md9e rc://*/ta/man/translate/figs-explicit the priests rule with their own power 0 This could mean: (1) the priests do not submit to God’s authority. Alternate translation: “the priests rule by their own authority” or (2) the priests rule according to the directions of the prophets (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:31 lf6j rc://*/ta/man/translate/figs-rquestion but what will happen in the end? 0 “but what will you do at the end of all of this?” Yahweh uses this question to emphasize that the people will regret being wicked when he punishes them for it. Alternate translation: “but in the end I will punish you and you will be regret your wicked behavior” (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-explicit]]) -6:intro f4ic 0 # Jeremiah 6 General Notes\n\n## Structure and formatting\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 6:1-30.\n\n## Special concepts in this chapter\n\n### Gods and battle\n\nIn the ancient Near East, it was commonly believed that a nation’s gods were responsible for military victory. It may have been believed that a god would not defend an evil city. (See: [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/evil]]) +6:intro f4ic 0 # Jeremiah 6 General Notes\n\n## Structure and formatting\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 6:1–30.\n\n## Special concepts in this chapter\n\n### Gods and battle\n\nIn the ancient Near East, it was commonly believed that a nation’s gods were responsible for military victory. It may have been believed that a god would not defend an evil city. (See: [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/evil]]) 6:1 h511 0 # General Information:\n\nYahweh is speaking. 6:1 f21l rc://*/ta/man/translate/figs-idiom Find safety … by leaving Jerusalem 0 Here “Find safety” represents doing what they can in order to be safe. Alternate translation: “Be safe … by leaving Jerusalem” or “Leave Jerusalem … so that you can be safe” (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:1 a8g6 people of Benjamin 0 This is who Yahweh was speaking to. @@ -560,7 +560,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 6:29 fd3z rc://*/ta/man/translate/figs-activepassive The refining continues among them 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “You will continue to refine them” or “You will continue to try to purify them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:29 ujx6 rc://*/ta/man/translate/figs-activepassive because the evil is not removed 0 God speaks of Israel continuing to be evil as if they were silver and the impurities remained in the silver. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “because the evil remains” or “the impurities remain” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:30 q4md rc://*/ta/man/translate/figs-activepassive They will be called rejected silver, for 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “People will say about the people of Israel, ‘They are rejected silver,’ for” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -7:intro i2dl 0 # Jeremiah 7 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set the lines of 7:29-34, which is an extended quotation, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Justice in society\n\nJeremiah commanded the people of Jerusalem to live justly. Without justice, they did not truly have faith in Yahweh. Without this faith in Yahweh, the temple and its rituals were useless. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/temple]])\n\n## Other possible translation difficulties in this chapter\n\n### “Do not pray for this people”\nYahweh wanted the people to repent. This statement, and the others that follow, may be taken in another way. They are intended to show that it is too late for the people, and their punishment will come regardless of their response. (See: [[rc://*/tw/dict/bible/kt/repent]]) +7:intro i2dl 0 # Jeremiah 7 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set the lines of 7:29–34, which is an extended quotation, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Justice in society\n\nJeremiah commanded the people of Jerusalem to live justly. Without justice, they did not truly have faith in Yahweh. Without this faith in Yahweh, the temple and its rituals were useless. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/temple]])\n\n## Other possible translation difficulties in this chapter\n\n### “Do not pray for this people”\nYahweh wanted the people to repent. This statement, and the others that follow, may be taken in another way. They are intended to show that it is too late for the people, and their punishment will come regardless of their response. (See: [[rc://*/tw/dict/bible/kt/repent]]) 7:1 y68e rc://*/ta/man/translate/figs-idiom The word that came to Jeremiah from Yahweh, saying, 0 This idiom is used to introduce a special message from God. See how you translated a similar phrase in [Jeremiah 1:4](../01/04.md). Alternate translation: “This is the message that Yahweh gave to Jeremiah. He said,” or “This is the message that Yahweh spoke to Jeremiah:” (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:2 bj92 all you of Judah 0 Alternate translation: “all you people of Judah” 7:3 vlv3 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues giving Jeremiah his message to the people of Judah. @@ -667,7 +667,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 7:34 w3gl rc://*/ta/man/translate/figs-doublet the sound of joy and the sound of gladness 0 These two phrases mean almost the same thing and are repeated for emphasis. The abstract nouns “joy” and “gladness” can be translated using the verb “rejoicing” and the adjective “glad.” Alternate translation: “the sounds of people rejoicing and being glad” (See: [[rc://*/ta/man/translate/figs-doublet]] and [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:34 mbc1 rc://*/ta/man/translate/figs-metonymy the sound of the groom and the sound of the bride 0 This is a metonym for what happens at marriage ceremonies. Alternate translation: “and people celebrating marriage” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 7:34 t5xh rc://*/ta/man/translate/figs-abstractnouns will become a desolation 0 If your language does not use an abstract noun for the idea behind the word **desolation**, you can express the same idea with an adjective such as “desolate.” Alternate translation: “will become desolate” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -8:intro b29a 0 # Jeremiah 8 General Notes\n\n## Structure and formatting\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 8:5-22.\n\nThe prophecy revealed to Jeremiah is recorded in 8:5-9:12. Despite covering more than one chapter, this should be seen as one unit. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Important figures of speech in this chapter\n\n### Hyperbole\n\nThe author frequently uses hyperbole in this chapter to describe the complete destruction of Jerusalem. (See: [[rc://*/ta/man/translate/figs-hyperbole]]) +8:intro b29a 0 # Jeremiah 8 General Notes\n\n## Structure and formatting\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 8:5–22.\n\nThe prophecy revealed to Jeremiah is recorded in 8:5–9:12. Despite covering more than one chapter, this should be seen as one unit. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Important figures of speech in this chapter\n\n### Hyperbole\n\nThe author frequently uses hyperbole in this chapter to describe the complete destruction of Jerusalem. (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 8:1 w8bg Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to speak of his judgment on the people of Judah. 8:1 x5ig they will bring 0 This word “they” here refers to the enemies of the people of Judah. 8:1 c3wu its officials 0 Alternate translation: “its princes” or “its rulers” @@ -765,7 +765,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 8:20 d3mu rc://*/ta/man/translate/figs-activepassive But we have not been saved 0 Jeremiah tells what the people of Judah are saying. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But Yahweh has not saved us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 8:21 epc5 rc://*/ta/man/translate/figs-parallelism I am hurt because of the hurt of the daughter of my people. I mourn at the horrible things that have happened to her; I am dismayed 0 These statements express the same idea in more than one way for emphasis. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 8:22 j9cz rc://*/ta/man/translate/figs-rquestion Is there no medicine in Gilead? Is there no healer there? Why will the healing of the daughter of my people not happen? 0 These questions are asked to make the point that the people of Judah have not been saved. Alternate translation: “There is medicine in Gilead, and there are healers there, so tell me why the healing of my dear people will not happen.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -9:intro muj3 0 # Jeremiah 9 General Notes\n\n## Structure and formatting\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 9:1-12, 17-24.\n\nThe prophecy revealed to Jeremiah is recorded in 8:5-9:12. Despite covering more than one chapter, this should be seen as one unit. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Special concepts in this chapter\n\n### Funeral\n\nThis chapter pictures Jerusalem as having a funeral with its typical songs. This is an image used to describe their destruction. It is a time of great sadness.\n\n### Circumcision\n\nCircumcision is used here in an unusual way. Since circumcision was intended to be a display of faith, the author uses the term to differentiate between those who have faith in Yahweh and those who don’t. This is a type of metaphor. Those who have a circumcised heart have faith in Yahweh while those with an uncircumcised heart do not have faith in Yahweh, regardless of whether they are physically circumcised. (See: [[rc://*/tw/dict/bible/kt/circumcise]] and [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/ta/man/translate/figs-metaphor]]) +9:intro muj3 0 # Jeremiah 9 General Notes\n\n## Structure and formatting\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 9:1–12, 17–24.\n\nThe prophecy revealed to Jeremiah is recorded in 8:5–9:12. Despite covering more than one chapter, this should be seen as one unit. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/reveal]])\n\n## Special concepts in this chapter\n\n### Funeral\n\nThis chapter pictures Jerusalem as having a funeral with its typical songs. This is an image used to describe their destruction. It is a time of great sadness.\n\n### Circumcision\n\nCircumcision is used here in an unusual way. Since circumcision was intended to be a display of faith, the author uses the term to differentiate between those who have faith in Yahweh and those who don’t. This is a type of metaphor. Those who have a circumcised heart have faith in Yahweh while those with an uncircumcised heart do not have faith in Yahweh, regardless of whether they are physically circumcised. (See: [[rc://*/tw/dict/bible/kt/circumcise]] and [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/ta/man/translate/figs-metaphor]]) 9:1 dw2v 0 # General Information:\n\nYahweh and Jeremiah continue talking about the people of Judah. 9:1 rjn7 rc://*/ta/man/translate/figs-parallelism If only my head could produce water, and my eyes be a fountain of tears 0 This is Jeremiah speaking. These two phrases mean the same thing and emphasize how much Jeremiah is weeping. Alternate translation: “I wish I could make more tears” (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-metaphor]]) 9:1 f1ez rc://*/ta/man/translate/figs-merism day and night 0 By mentioning both “day” and “night” this phrase means all the time. Alternate translation: “all the time” or “continually” (See: [[rc://*/ta/man/translate/figs-merism]]) @@ -858,7 +858,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 9:26 qn15 all the people who cut the hair on their heads very short 0 This probably refers to people who cut their hair short in order to honor a pagan god. Some modern versions interpret this Hebrew expression as “all the people who live on the edge of the wilderness.” 9:26 siw4 rc://*/ta/man/translate/figs-metonymy For all these nations are uncircumcised 0 The word “nations” refers to the people who live in these places. Foreigners being uncircumcised was a sign that they were not in Yahweh’s covenant. Alternate translation: “For the people of these nations did not enter into a covenant with Yahweh through circumcision” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-explicit]]) 9:26 l471 rc://*/ta/man/translate/figs-metonymy all the house of Israel has an uncircumcised heart 0 The “heart” represents a person’s will and desires. An “uncircumcised heart” represents the character of a person that does not follow Yahweh and his laws. Also, the “house” of Israel refers to the people of Israel. Alternate translation: “all the people of Israel are only circumcised on the outside and have not changed their hearts” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]]) -10:intro v6xy 0 # Jeremiah 10 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 10:1-25 farther to the right on the page than the rest of the text because they are a long quotation.\n\n## Special concepts in this chapter\n\n### Yahweh’s power\nThis chapter contrasts the great power of Yahweh with the powerlessness of any other false god. It is intended to question why the Jews would worship any other god. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) +10:intro v6xy 0 # Jeremiah 10 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 10:1–25 farther to the right on the page than the rest of the text because they are a long quotation.\n\n## Special concepts in this chapter\n\n### Yahweh’s power\nThis chapter contrasts the great power of Yahweh with the powerlessness of any other false god. It is intended to question why the Jews would worship any other god. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) 10:1 v6qy 0 # General Information:\n\nYahweh has just reminded the people of Judah, as well as Egypt, Edom, Ammon, Moab and all people, that they will be punished. 10:1 d4ld Hear the word 0 Alternate translation: “Hear the message” 10:1 str3 rc://*/ta/man/translate/figs-metonymy house of Israel 0 Here the “house” of Israel represents the people of Israel. Alternate translation: “people of Israel” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -922,7 +922,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 10:25 pi1m rc://*/ta/man/translate/figs-idiom that do not call on your name 0 This is an idiom. Alternate translation: “that do not worship you” (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:25 b1zn rc://*/ta/man/translate/figs-parallelism For they have devoured Jacob and consumed him so as to completely destroy him 0 These three phrases have the same meaning. Jeremiah repeats this idea three times to emphasize the utter destruction of Israel. This speaks of the enemy armies attacking the people of Israel as if the armies were a fierce animal attacking and devouring its prey. Alternate translation: “For they have fiercely attacked the people of Israel and consumed them so as to completely destroy them” (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-metaphor]]) 10:25 z8p8 demolish his habitation 0 Alternate translation: “demolish their homes” -11:intro tg7m 0 # Jeremiah 11 General Notes\n\n## Structure and formatting\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 11:15-17, 20.\n\n## Special concepts in this chapter\n\n### The covenant\n\nThe covenant Yahweh made with Moses is prominent in this chapter. Because the people disobeyed this covenant, God will not help them. (See: [[rc://*/tw/dict/bible/kt/covenant]]) +11:intro tg7m 0 # Jeremiah 11 General Notes\n\n## Structure and formatting\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 11:15–17, 20.\n\n## Special concepts in this chapter\n\n### The covenant\n\nThe covenant Yahweh made with Moses is prominent in this chapter. Because the people disobeyed this covenant, God will not help them. (See: [[rc://*/tw/dict/bible/kt/covenant]]) 11:1 l9ym rc://*/ta/man/translate/figs-idiom The word that came to Jeremiah from Yahweh, saying, 0 This idiom is used to introduce a special message from God. See how you translated a similar phrase in [Jeremiah 7:1](../07/01.md). Alternate translation: “This is the message that Yahweh gave to Jeremiah. He said,” or “This is the message that Yahweh spoke to Jeremiah:” (See: [[rc://*/ta/man/translate/figs-idiom]]) 11:2 q9d8 the inhabitants of Jerusalem 0 Alternate translation: “the people who live in Jerusalem” 11:3 d8vl rc://*/ta/man/translate/figs-activepassive Cursed is anyone 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will curse anyone” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -978,7 +978,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 11:22 hgu8 rc://*/ta/man/translate/figs-metonymy will die by the sword 0 Here the “sword” represents battle. Alternate translation: “will die in battle” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 11:23 k7a8 rc://*/ta/man/translate/figs-activepassive None of them will be left 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will leave none of them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:23 wlv1 rc://*/ta/man/translate/figs-idiom a year of their punishment 0 The word “year” here is a idiom that describes a specific period of time that Yahweh decides. Alternate translation: “in the time of their punishment” or “for the time of their punishment is coming” (See: [[rc://*/ta/man/translate/figs-idiom]]) -12:intro mtm9 0 # Jeremiah 12 General Notes\n\n## Structure and formatting\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 12:1-13.\n\n## Special concepts in this chapter\n\n### Jeremiah complains that evil men prosper\n\nJeremiah complains that evil men prosper. He questions Yahweh’s justice. Yahweh’s response: if Jeremiah is upset by the people of Anathoth, how will he face enemies in Jerusalem? (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/justice]])\n\n### Yahweh’s grace to the other nations\n\nYahweh gives a gracious offer to the Gentile nations. If the other nations who have been against Judah leave their idols and worship God, then God will allow them to return to their lands. (See: [[rc://*/tw/dict/bible/kt/grace]]) +12:intro mtm9 0 # Jeremiah 12 General Notes\n\n## Structure and formatting\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 12:1–13.\n\n## Special concepts in this chapter\n\n### Jeremiah complains that evil men prosper\n\nJeremiah complains that evil men prosper. He questions Yahweh’s justice. Yahweh’s response: if Jeremiah is upset by the people of Anathoth, how will he face enemies in Jerusalem? (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/justice]])\n\n### Yahweh’s grace to the other nations\n\nYahweh gives a gracious offer to the Gentile nations. If the other nations who have been against Judah leave their idols and worship God, then God will allow them to return to their lands. (See: [[rc://*/tw/dict/bible/kt/grace]]) 12:1 h7ur 0 # General Information:\n\nJeremiah speaks to Yahweh. 12:1 v383 rc://*/ta/man/translate/figs-nominaladj the wicked 0 This refers to wicked people. Alternate translation: “wicked people” or “those who are wicked” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 12:2 xd5m rc://*/ta/man/translate/figs-metaphor You planted them and they took root. They continue to produce fruit 0 Here Jeremiah speaks of the wicked as if they were fruit trees. Alternate translation: “They are like fruit trees that you planted, that you allow to prosper and to produce lots of fruit” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1037,7 +1037,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 12:16 uph7 rc://*/ta/man/translate/figs-metaphor they will be built up in the midst of my people 0 This speaks of the people becoming prosperous as if they were a building that was being built. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will build them up in the midst of my people” or “I will make them wealthy and they will live among my people” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]]) 12:16 pe5g midst 0 middle 12:17 w4yd rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Jeremiah 1:8](../01/08.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) -13:intro ky38 0 # Jeremiah 13 General Notes\n\n## Structure and formatting\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 13:15-27.\n\n### Other possible translation difficulties in this chapter\n\n### Symbolism\n\nThe action of hiding the undergarment was intended to be a symbolic event. It was supposed to get the Jews’ attention and be a lesson for them to learn. Jeremiah performed the action, but it was not the action itself that was important. (See: [[rc://*/ta/man/translate/figs-explicit]]) +13:intro ky38 0 # Jeremiah 13 General Notes\n\n## Structure and formatting\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 13:15–27.\n\n### Other possible translation difficulties in this chapter\n\n### Symbolism\n\nThe action of hiding the undergarment was intended to be a symbolic event. It was supposed to get the Jews’ attention and be a lesson for them to learn. Jeremiah performed the action, but it was not the action itself that was important. (See: [[rc://*/ta/man/translate/figs-explicit]]) 13:1 yq1d linen 0 a type of very fine cloth 13:1 puq2 undergarment 0 clothing that people wear under their clothes; underwear 13:1 d4jw waist 0 the middle part of the body, usually the narrowest, between the hips and chest @@ -1088,7 +1088,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 13:24 rw5p rc://*/ta/man/translate/figs-simile I will scatter them like chaff that perishes in the desert wind 0 “I will scatter them like chaff that is blown away by the wind.” Yahweh is saying He will scatter His people throughout the world just as chaff is scattered by the wind. (See: [[rc://*/ta/man/translate/figs-simile]]) 13:26 pid5 rc://*/ta/man/translate/figs-metaphor I myself will strip your skirts off you, and your private parts will be seen. 0 This means that Yahweh will make them feel ashamed. It does not in any way mean that he will rape them. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “It is as though I myself will strip your skirts off of you so that everyone will see your private parts and you will be ashamed” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]]) 13:27 r896 rc://*/ta/man/translate/figs-metaphor neighing 0 This is the sound of a male horse desiring a female horse. Alternate translation: “lusting” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -14:intro pqn1 0 # Jeremiah 14 General Notes\n\n## Structure and formatting\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 14:1-10, 17-22.\n\n## Special concepts in this chapter\n\n### False prophets\n\nThe false prophets promised there would not be any war or drought. They gave people a false sense of hope, when they needed to repent. Because of this, Yahweh sent a drought and said that the false prophets would die of drought and war. This showed that these were not true prophets of Yahweh. (See: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/hope]] and [[rc://*/tw/dict/bible/kt/repent]]) +14:intro pqn1 0 # Jeremiah 14 General Notes\n\n## Structure and formatting\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 14:1–10, 17–22.\n\n## Special concepts in this chapter\n\n### False prophets\n\nThe false prophets promised there would not be any war or drought. They gave people a false sense of hope, when they needed to repent. Because of this, Yahweh sent a drought and said that the false prophets would die of drought and war. This showed that these were not true prophets of Yahweh. (See: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/hope]] and [[rc://*/tw/dict/bible/kt/repent]]) 14:1 dvb6 0 # General Information:\n\nYahweh, through the prophet Jeremiah, has just talked about the adultery of the people. 14:1 c8lt rc://*/ta/man/translate/figs-idiom This is the word of Yahweh that came to Jeremiah 0 This idiom is used to introduce a special message from God. See how you translated a similar phrase in [Jeremiah 1:4](../01/04.md). Alternate translation: “This is the message that Yahweh gave to Jeremiah” or “This is the message that Yahweh spoke to Jeremiah” (See: [[rc://*/ta/man/translate/figs-idiom]]) 14:2 cn9g rc://*/ta/man/translate/figs-metonymy Let Judah mourn 0 Here “Judah” represents the people who live there. Alternate translation: “Let the people of Judah mourn” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1146,7 +1146,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 14:21 ur4i rc://*/ta/man/translate/figs-metonymy For the sake of your name 0 Here Yahweh’s “name” refers to his reputation. Alternate translation: “For the sake of your reputation” or “In order that everyone can see that you are very great and keep your promises” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 14:21 h4sh rc://*/ta/man/translate/figs-metonymy your glorious throne 0 Yahweh’s “throne” is represented by Zion, that is Jerusalem. His “throne” also represents the place where he rules as king. Alternate translation: “do disgrace Zion where you glorious throne is” or “do not disgrace Zion, where you rule as king” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 14:22 my15 can the skies themselves send down showers 0 Alternate translation: “Can the skies decide when they make the rain to fall?” -15:intro ebq4 0 # Jeremiah 15 General Notes\n\n## Structure and formatting\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 15:2, 5-21.\n\n## Special concepts in this chapter\n\n### Do not pray for the people\n\nGod told Jeremiah not to pray for the people because God was punishing them. This was meant to be an illustration for Jeremiah. Jeremiah was not to pray because the punishment was already determined. Yahweh also explains that even the great Moses could not help the sinful Jews. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Yahweh uses Gentile nations\n\nYahweh is going to use the Gentile nations to punish Judah. This would have been very offensive to the Jews. They would have also been surprised to learn that Yahweh was using the Gentile nations to punish his people. (See: [[rc://*/ta/man/translate/figs-explicit]]) +15:intro ebq4 0 # Jeremiah 15 General Notes\n\n## Structure and formatting\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 15:2, 5–21.\n\n## Special concepts in this chapter\n\n### Do not pray for the people\n\nGod told Jeremiah not to pray for the people because God was punishing them. This was meant to be an illustration for Jeremiah. Jeremiah was not to pray because the punishment was already determined. Yahweh also explains that even the great Moses could not help the sinful Jews. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Yahweh uses Gentile nations\n\nYahweh is going to use the Gentile nations to punish Judah. This would have been very offensive to the Jews. They would have also been surprised to learn that Yahweh was using the Gentile nations to punish his people. (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:1 w1rn 0 # General Information:\n\nJeremiah has just been praying to Yahweh. 15:1 az7b rc://*/ta/man/translate/figs-explicit were standing in front of me, I would still not be in favor of this people 0 This implies that they are pleading for Yahweh to spare the people. Alternate translation: “were standing in front of me pleading for these people, I would still not be in favor of them” (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:1 g56c rc://*/ta/man/translate/figs-parallelism Send them out from before me, for them to go away 0 Yahweh repeats this idea of sending away his people to add emphasis to it. (See: [[rc://*/ta/man/translate/figs-parallelism]]) @@ -1216,7 +1216,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 15:21 z99x rc://*/ta/man/translate/figs-metonymy the hand of the wicked … the hand of the tyrant 0 Here the word “hand” represents control. Alternate translation: “the control of the wicked … the control of the tyrant” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 15:21 lwc5 rc://*/ta/man/translate/figs-nominaladj the wicked 0 This refers to wicked people. Alternate translation: “wicked people” or “those who are wicked” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 15:21 mm5k tyrant 0 a ruler who demands absolute obedience and is not friendly for the people under his rule -16:intro mts4 0 # Jeremiah 16 General Notes\n\n## Structure and formatting\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 16:19-21. This poem also continues in chapter 17, and these should be seen as one section.\n\n## Special concepts in this chapter\n\n### Coming punishment\n\nThe punishment that is prophesied in this chapter will happen quickly. The author gives many illustrations which describe how quickly this punishment will come. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n### Israel restored\n\nGod will bring his people back from captivity. Even though the punishment of Judah will be great, Yahweh promised a future restoration. (See: [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/restore]]) +16:intro mts4 0 # Jeremiah 16 General Notes\n\n## Structure and formatting\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 16:19–21. This poem also continues in chapter 17, and these should be seen as one section.\n\n## Special concepts in this chapter\n\n### Coming punishment\n\nThe punishment that is prophesied in this chapter will happen quickly. The author gives many illustrations which describe how quickly this punishment will come. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n### Israel restored\n\nGod will bring his people back from captivity. Even though the punishment of Judah will be great, Yahweh promised a future restoration. (See: [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/restore]]) 16:1 iq2r rc://*/ta/man/translate/figs-idiom the word of Yahweh came to me, saying, 0 This idiom is used to introduce a special message from God. See how you translated it in [Jeremiah 1:4](../01/04.md). Alternate translation: “Yahweh gave me a message. He said,” or “Yahweh spoke this message to me:” (See: [[rc://*/ta/man/translate/figs-idiom]]) 16:4 bdx2 They will die diseased deaths 0 Alternate translation: “They will die from deadly diseases” 16:4 nm5s rc://*/ta/man/translate/figs-activepassive They will not be mourned or buried 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “No one will mourn for them or bury them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1266,7 +1266,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 16:21 fz8r I will cause them to know 0 Here the word “them” refers to the people from the nations. Yahweh repeats this phrase for emphasis. 16:21 cs55 rc://*/ta/man/translate/figs-metonymy my hand and my power 0 Here the word “hand” refers to power and authority. The two phrases mean basically the same thing and emphasize Yahweh’s great power. Alternate translation: “my great power” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-doublet]]) 16:21 hl7n rc://*/ta/man/translate/figs-metonymy they will know that Yahweh is my name 0 Here the word “name” refers to Yahweh’s entire person. Alternate translation: “they will know that I am Yahweh, the true God” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -17:intro l48r 0 # Jeremiah 17 General Notes\n\n## Structure and formatting\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 17:1-18. This poem is a continuation of 16:19-21, and these should be seen as one section.\n\n## Special concepts in this chapter\n\n### Trusting God or humans\n\nTrust is an important part of this chapter. Those who trust in human wisdom will not prosper. Those who trust in God will have all of their needs met. (See: [[rc://*/tw/dict/bible/kt/trust]] and [[rc://*/tw/dict/bible/kt/wise]])\n\n## Important figures of speech in this chapter\n\n### Simile\n\nThe person who depends on the power of other people is compared to a bush in the desert which always has to struggle for life. But the person who trusts in God is like a tree growing by a stream and has all his needs supplied. (See: [[rc://*/ta/man/translate/figs-simile]]) +17:intro l48r 0 # Jeremiah 17 General Notes\n\n## Structure and formatting\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 17:1–18. This poem is a continuation of 16:19–21, and these should be seen as one section.\n\n## Special concepts in this chapter\n\n### Trusting God or humans\n\nTrust is an important part of this chapter. Those who trust in human wisdom will not prosper. Those who trust in God will have all of their needs met. (See: [[rc://*/tw/dict/bible/kt/trust]] and [[rc://*/tw/dict/bible/kt/wise]])\n\n## Important figures of speech in this chapter\n\n### Simile\n\nThe person who depends on the power of other people is compared to a bush in the desert which always has to struggle for life. But the person who trusts in God is like a tree growing by a stream and has all his needs supplied. (See: [[rc://*/ta/man/translate/figs-simile]]) 17:1 f2as rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nJeremiah often wrote prophecy in the form of poetry. Hebrew poetry uses different kinds of parallelism. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]]) 17:1 qcz2 rc://*/ta/man/translate/figs-metaphor The sin of Judah is written … on the horns of your altars 0 Yahweh speaks of Judah’s sins being so great that they cannot stop committing them as if someone had engraved their sin permanently. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 17:1 ntb1 rc://*/ta/man/translate/figs-activepassive The sin of Judah is written 0 Here the word “Judah” represents the people of Judah. This may be expressed in active form. Alternate translation: “Someone has written the sin of Judah” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1323,7 +1323,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 17:25 r4s3 rc://*/ta/man/translate/figs-activepassive this city will be inhabited forever 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people will inhabit this city forever” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 17:27 xjp9 I will light a fire in its gates 0 Alternate translation: “I will set the gates of Jerusalem on fire” 17:27 r5tg rc://*/ta/man/translate/figs-activepassive it cannot be put out 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people cannot put it out” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -18:intro z3ii 0 # Jeremiah 18 General Notes\n\n## Structure and formatting\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 18:13-17, 19-23.\n\n## Special concepts in this chapter\n\n### Attacking Jeremiah\n\nThings were so bad in Judah, they even attacked Jeremiah. To attack Yahweh’s prophet was to attack Yahweh himself. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Important figures of speech in this chapter\n\n### Simile\n\nLike a potter can change what he is making from one type of pot to another, God can change his plans and not punish people if they repent. The image of God as a potter and mankind as clay is an important one in Scripture. (See: [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/ta/man/translate/figs-simile]]) +18:intro z3ii 0 # Jeremiah 18 General Notes\n\n## Structure and formatting\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 18:13–17, 19–23.\n\n## Special concepts in this chapter\n\n### Attacking Jeremiah\n\nThings were so bad in Judah, they even attacked Jeremiah. To attack Yahweh’s prophet was to attack Yahweh himself. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Important figures of speech in this chapter\n\n### Simile\n\nLike a potter can change what he is making from one type of pot to another, God can change his plans and not punish people if they repent. The image of God as a potter and mankind as clay is an important one in Scripture. (See: [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/ta/man/translate/figs-simile]]) 18:1 ad7f rc://*/ta/man/translate/figs-idiom The word that came to Jeremiah from Yahweh, saying, 0 This idiom is used to introduce a special message from God. See how you translated a similar phrase in [Jeremiah 7:1](../07/01.md). Alternate translation: “This is the message that Yahweh gave to Jeremiah. He said, ‘Arise” or “This is the message that Yahweh spoke to Jeremiah: ‘Arise” (See: [[rc://*/ta/man/translate/figs-idiom]]) 18:2 ww5x the potter’s house 0 “the workshop of the potter.” A potter is someone who makes pots from clay. 18:3 z9ps behold! 0 The word “behold” alerts us to a new person in the story. Your language may have a way of doing this. @@ -1411,7 +1411,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 19:15 ut7s Yahweh of hosts … says this 0 Jeremiah often uses these words to introduce an important message from Yahweh. See how you translated this in [Jeremiah 6:6](../06/06.md). 19:15 d4pr See 0 Alternate translation: “Look” or “Listen” or “Pay attention to what I am about to tell you” 19:15 rv5y rc://*/ta/man/translate/figs-parallelism stiffened their neck and refused to listen 0 These two phrases both speak of the people being stubborn. In the first phrase, Yahweh speaks of the people being stubborn as if they had made their necks stiff. Alternate translation: “stubbornly refused to listen” (See: [[rc://*/ta/man/translate/figs-parallelism]]) -20:intro apn5 0 # Jeremiah 20 General Notes\n\n## Structure and formatting\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 20:7-18.\n\n## Special concepts in this chapter\n\n### Pashhur\n\nThis chapter prophesied punishment against a specific leader named Pashhur. He was in charge of protecting the temple and had Jeremiah beaten and arrested. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/temple]])\n\n### Jeremiah’s reaction\nJeremiah’s reaction contrasts with the reaction of the Jews in general. Although Jeremiah was not happy with Yahweh’s actions, he still trusted in Yahweh. On the other hand, the Jews were not happy with the prophecies Yahweh gave to Jeremiah, so they beat the prophet. (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/tw/dict/bible/kt/trust]]) +20:intro apn5 0 # Jeremiah 20 General Notes\n\n## Structure and formatting\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 20:7–18.\n\n## Special concepts in this chapter\n\n### Pashhur\n\nThis chapter prophesied punishment against a specific leader named Pashhur. He was in charge of protecting the temple and had Jeremiah beaten and arrested. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/temple]])\n\n### Jeremiah’s reaction\nJeremiah’s reaction contrasts with the reaction of the Jews in general. Although Jeremiah was not happy with Yahweh’s actions, he still trusted in Yahweh. On the other hand, the Jews were not happy with the prophecies Yahweh gave to Jeremiah, so they beat the prophet. (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/tw/dict/bible/kt/trust]]) 20:1 l4ka rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nJeremiah often wrote prophecy in the form of poetry. Hebrew poetry uses different kinds of parallelism. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]]) 20:1 xjd1 rc://*/ta/man/translate/translate-names Pashhur … Immer 0 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 20:2 h7fz rc://*/ta/man/translate/figs-metonymy Pashhur beat Jeremiah 0 This could mean: (1) that Pashhur himself beat Jeremiah or (2) that Pashhur ordered other men to beat Jeremiah. (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1459,7 +1459,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 20:18 zc9e rc://*/ta/man/translate/figs-rquestion Why is it that I came out from the womb to see troubles and agony … shame? 0 Jeremiah uses this rhetorical question to complain that there was no good reason for him to be born. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “There was no reason for me to be born only to see troubles and agony … shame.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 20:18 szf6 rc://*/ta/man/translate/figs-doublet to see troubles and agony 0 The words “troubles” and “agony” mean basically the same thing and emphasize the amount and severity of suffering. Alternate translation: “to experience so much suffering” (See: [[rc://*/ta/man/translate/figs-doublet]]) 20:18 fz2s rc://*/ta/man/translate/figs-synecdoche my days are filled with shame 0 Here the word “days” represents all the days of Jeremiah’s life. Alternate translation: “my life is filled with shame” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -21:intro d7pt 0 # Jeremiah 21 General Notes\n\n## Structure and formatting\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 21:12-14.\n\n## Special concepts in this chapter\n\n### Jerusalem doomed\n\nGod will fight against Jerusalem and will use the nation of Babylon to fight his battle. If the Jews wanted to live, they needed to surrender to Babylon. Most of the Jews would have rather died than to surrender to Babylon. Usually, fighting against a Gentile nation was a sign of trust in Yahweh’s power. In this instance, it was a sign of trust in Yahweh to surrender. (See: [[rc://*/tw/dict/bible/kt/sign]] and [[rc://*/tw/dict/bible/kt/trust]]) +21:intro d7pt 0 # Jeremiah 21 General Notes\n\n## Structure and formatting\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 21:12–14.\n\n## Special concepts in this chapter\n\n### Jerusalem doomed\n\nGod will fight against Jerusalem and will use the nation of Babylon to fight his battle. If the Jews wanted to live, they needed to surrender to Babylon. Most of the Jews would have rather died than to surrender to Babylon. Usually, fighting against a Gentile nation was a sign of trust in Yahweh’s power. In this instance, it was a sign of trust in Yahweh to surrender. (See: [[rc://*/tw/dict/bible/kt/sign]] and [[rc://*/tw/dict/bible/kt/trust]]) 21:1 tf6j rc://*/ta/man/translate/figs-idiom The word came to Jeremiah from Yahweh 0 This idiom is used to introduce a special message from God. See how you translated this in [Jeremiah 7:1](../07/01.md), and make any changes as needed. Alternate translation: “Yahweh gave a message to Jeremiah” or “Yahweh spoke a message to Jeremiah” (See: [[rc://*/ta/man/translate/figs-idiom]]) 21:1 ur9x Pashhur 0 This is not the same Pashhur that was mentioned in [Jeremiah 20:1](../20/01.md). 21:1 ad5j rc://*/ta/man/translate/translate-names Pashhur … Malkijah … Maaseiah 0 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -1507,7 +1507,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 21:13 dxt4 rc://*/ta/man/translate/figs-rquestion Who will come down to attack us? & Who will enter our houses? 0 These questions are used to state their confidence that they can resist attack. Alternate translation: “No one will attack us! … No one will enter our houses!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 21:14 uf3g rc://*/ta/man/translate/figs-metaphor I have assigned the fruit of your practices to come against you 0 The result of their evil deeds is spoken of as fruit which grew from those practices. Alternate translation: “I will punish you as you deserve because of the things you have done” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 21:14 nf8v rc://*/ta/man/translate/figs-metaphor in the thickets 0 This could mean: (1) this is a metaphor for the columns of wood that supported the palace or (2) these are literal patches of brush. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -22:intro in1u 0 # Jeremiah 22 General Notes\n\n## Structure and formatting\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 22:6-10, 13-28, 28-30.\n\n## Special concepts in this chapter\n\n### Luxury and oppression\n\nBecause the king lived in luxury and oppressed the poor, God was sending him and his mother into captivity unless he repented. The king lacked justice. (See: [[rc://*/tw/dict/bible/other/oppress]] and [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/justice]]) +22:intro in1u 0 # Jeremiah 22 General Notes\n\n## Structure and formatting\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 22:6–10, 13–28, 28–30.\n\n## Special concepts in this chapter\n\n### Luxury and oppression\n\nBecause the king lived in luxury and oppressed the poor, God was sending him and his mother into captivity unless he repented. The king lacked justice. (See: [[rc://*/tw/dict/bible/other/oppress]] and [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/justice]]) 22:1 z5bz the house of the king of Judah 0 “the palace of the king of Judah.” The word “house” has a range of possible meanings. In this case it refers to the royal palace where the king lived. 22:1 qfg5 proclaim this word 0 Alternate translation: “proclaim this message” 22:2 qj9k rc://*/ta/man/translate/figs-explicit your people who come through these gates 0 These gates are the gates of the king’s palace. Alternate translation: “your people who come to visit the king” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1583,8 +1583,8 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 22:29 ac8x rc://*/ta/man/translate/figs-apostrophe Land, Land, Land 0 Yahweh speaks his message to all the people of the land by calling out to the land where they live. The title is repeated to call attention to the message. (See: [[rc://*/ta/man/translate/figs-apostrophe]]) 22:30 ll6p rc://*/ta/man/translate/figs-explicit He will be childless 0 Jehoiachin has several sons. This phrase, then, means it is as if he was childless. His children will not succeed him as king. Alternate translation: “It will be as if he did not have any children” (See: [[rc://*/ta/man/translate/figs-explicit]]) 22:30 h57d rc://*/ta/man/translate/figs-metonymy sit on David’s throne 0 Sitting on a throne is a metonym for ruling as king. Alternate translation: “become king” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -23:intro u767 0 # Jeremiah 23 General Notes\n\n## Structure and formatting\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 23:5-6, 9-24.\n\n## Special concepts in this chapter\n\n### Prophesying lies\n\nThe false prophets had encouraged people to continue sinning by saying everything will be alright. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other possible translation difficulties in this chapter\n\n### Wordplay\n\nIn Hebrew, the word for “message” can also mean “burden.” In translations that are using footnotes, you may want to explain the wordplay in a footnote. In translations that are not using footnotes or which will primarily be distributed in an oral form, you may need a sentence like “What message has the Lord burdened you with now?” or “You (plural) call God’s message a heavy burden on you.” -23:1 q9nk rc://*/ta/man/translate/figs-metaphor 0 # General Information:\n\nIn verses 1-4, Yahweh refers to Israel as his pasture, the people of Israel as his sheep, and the leaders of Israel as the shepherds. Shepherds have a duty to protect the sheep, but the leaders were not doing that. (See: [[rc://*/ta/man/translate/figs-metaphor]]) +23:intro u767 0 # Jeremiah 23 General Notes\n\n## Structure and formatting\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 23:5–6, 9–24.\n\n## Special concepts in this chapter\n\n### Prophesying lies\n\nThe false prophets had encouraged people to continue sinning by saying everything will be alright. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other possible translation difficulties in this chapter\n\n### Wordplay\n\nIn Hebrew, the word for “message” can also mean “burden.” In translations that are using footnotes, you may want to explain the wordplay in a footnote. In translations that are not using footnotes or which will primarily be distributed in an oral form, you may need a sentence like “What message has the Lord burdened you with now?” or “You (plural) call God’s message a heavy burden on you.” +23:1 q9nk rc://*/ta/man/translate/figs-metaphor 0 # General Information:\n\nIn verses 1–4, Yahweh refers to Israel as his pasture, the people of Israel as his sheep, and the leaders of Israel as the shepherds. Shepherds have a duty to protect the sheep, but the leaders were not doing that. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 23:1 z9sb rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Jeremiah 1:8](../01/08.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) 23:2 hus7 rc://*/ta/man/translate/figs-doublet You have scattered my flock and have driven them away 0 These two phrases have similar meanings. The second one strengthens the thought in the first. (See: [[rc://*/ta/man/translate/figs-doublet]]) 23:3 n6wn rc://*/ta/man/translate/figs-metaphor to a grazing place 0 Yahweh refers to the land of Israel as if it were good pasture for his people. This good pasture is a metonym for provision for their needs. Alternate translation: “to good pasture” or “to where all their needs will be supplied” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1612,7 +1612,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 23:8 e2wl rc://*/ta/man/translate/figs-metonymy the house of Israel 0 The word “house” is a metonym for the family that lives in the house. In this case it refers to the kingdom of Israel. See how you translated this in [Jeremiah 3:18](../03/18.md). Alternate translation: “Israel” or “the kingdom of Israel” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 23:8 eqs7 the northern land and all the lands where they had been driven 0 This refers to the way the northern ten tribes of Israel were captured and spread out among the surrounding countries. 23:8 c7iz rc://*/ta/man/translate/figs-explicit Then they will live in their own land 0 This refers to Israel, from where they were scattered. This can be stated explicitly. Alternate translation: “Then they will live in their own land again” (See: [[rc://*/ta/man/translate/figs-explicit]]) -23:9 j7qj 0 # General Information:\n\nIn verses 9-32 Jeremiah delivers Yahweh’s message to the false prophets and the priests. Jeremiah is speaking in verse 9, but it is not clear if verse 10 are the words of Jeremiah or of Yahweh. +23:9 j7qj 0 # General Information:\n\nIn verses 9–32 Jeremiah delivers Yahweh’s message to the false prophets and the priests. Jeremiah is speaking in verse 9, but it is not clear if verse 10 are the words of Jeremiah or of Yahweh. 23:9 f11c rc://*/ta/man/translate/figs-metonymy Regarding the prophets, my heart is broken in me, and all of my bones tremble 0 The prophet speaks of his heart being broken and his bones trembling because he is afraid of the judgment that will result from the lies of the false prophets. Alternate translation: “I have great fear for what will happen because of the false prophets” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 23:9 lb5c rc://*/ta/man/translate/figs-idiom my heart is broken in me 0 This idiom refers to deep sadness. Alternate translation: “I am very sad” (See: [[rc://*/ta/man/translate/figs-idiom]]) 23:9 g6mk rc://*/ta/man/translate/figs-metonymy all of my bones tremble 0 Here trembling is associated with fear. Alternate translation: “I am very afraid” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1655,7 +1655,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 23:20 n8pg rc://*/ta/man/translate/figs-personification Yahweh’s wrath will not return until it 0 Yahweh’s wrath is spoken of as if it were alive and could act on its own. Alternate translation: “Yahweh will not stop being angry until he” (See: [[rc://*/ta/man/translate/figs-personification]]) 23:20 p9sd rc://*/ta/man/translate/figs-metonymy carried out and brought into being his heart’s intentions 0 Here “heart’s intentions” refers to the things that Yahweh wanted to happen. Alternate translation: “completed and accomplished all the punishment that he had planned” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 23:20 b1p2 the final days 0 Alternate translation: “the future” -23:21 duz4 0 # General Information:\n\nYahweh is the speaker in verses 21-40. +23:21 duz4 0 # General Information:\n\nYahweh is the speaker in verses 21–40. 23:21 e2zq Connecting Statement: 0 # Connecting Statement:\n\nJeremiah continues to deliver Yahweh’s message about the false prophets and priests that he began in [Jeremiah 23:9](../23/09.md). 23:21 jy71 rc://*/ta/man/translate/figs-explicit they have still prophesied 0 It is understood that they are prophesying falsely. This can be made explicit. Alternate translation: “they have prophesied falsely anyway” (See: [[rc://*/ta/man/translate/figs-explicit]]) 23:22 nx49 rc://*/ta/man/translate/figs-hypo if they had stood in my council meeting 0 Yahweh states what would have happened if the priests and false prophets had participated in Yahweh’s council meeting in heaven. This hypothetical situation is impossible. Alternate translation: “if they had truly listened to me” (See: [[rc://*/ta/man/translate/figs-hypo]]) @@ -1682,7 +1682,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 23:31 fj9k Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to deliver his message about the false prophets and priests that he began in [Jeremiah 23:9](../23/09.md) and completes in [Jeremiah 23:40](./40.md). 23:31 eh6r See 0 This alerts the reader to pay special attention to what follows. Alternate translation: “Pay attention” 23:31 cyr7 rc://*/ta/man/translate/figs-metonymy who use their tongues 0 Here “tongues” is a metonym for the ability to speak. (See: [[rc://*/ta/man/translate/figs-metonymy]]) -23:33 a291 0 # General Information:\n\nIn verses 33-40 there is a wordplay with the word “burden.” Sometimes it means “a message” and other times it means “a heavy load to carry.” This wordplay should be retained if possible. +23:33 a291 0 # General Information:\n\nIn verses 33–40 there is a wordplay with the word “burden.” Sometimes it means “a message” and other times it means “a heavy load to carry.” This wordplay should be retained if possible. 23:33 c2ph Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to deliver his message about the false prophets and priests that he began in [Jeremiah 23:9](../23/09.md) and completes in [Jeremiah 23:40](./40.md). 23:33 rek5 rc://*/ta/man/translate/figs-you asks you … you will say 0 These two instances of “you” are singular and refer to Jeremiah. (See: [[rc://*/ta/man/translate/figs-you]]) 23:33 t7eb What is the burden of Yahweh? 0 Here “burden” means a message or prophecy from Yahweh. @@ -1691,12 +1691,12 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 23:33 ct8x rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Jeremiah 1:8](../01/08.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) 23:34 dnw7 This is the burden of Yahweh 0 Here “burden” means a message or prophecy from Yahweh. 23:34 zc9i rc://*/ta/man/translate/figs-metonymy his house 0 Here “house” is a metonym for the family that lives inside it. Alternate translation: “his family” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -23:35 x255 0 # General Information:\n\nIn verses 33-40 there is a wordplay with the word “burden.” Sometimes it means “a message” and other times it means “a heavy load to carry.” This wordplay should be retained if possible. +23:35 x255 0 # General Information:\n\nIn verses 33–40 there is a wordplay with the word “burden.” Sometimes it means “a message” and other times it means “a heavy load to carry.” This wordplay should be retained if possible. 23:35 lj8n Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to deliver his message about the false prophets and priests that he began in [Jeremiah 23:9](../23/09.md) and completes in [Jeremiah 23:40](./40.md). 23:35 m2dm You continue to say & ‘What did Yahweh declare?’ 0 It may be helpful to reorder this sentence. Alternate translation: “Each person continues to ask his neighbor and his brother, ‘What did Yahweh answer?’ and ‘What did Yahweh declare?’” 23:36 c4en But you must no longer talk about the ‘burden of Yahweh,’ for the burden is every man’s own word, and 0 This could mean: (1) both instances of “burden” mean “message.” Alternate translation: “You must no longer call your visions the ‘burden of Yahweh’ because they are really only every man’s own words, and” or (2) the first ‘burden’ means “message” and the second means “heavy load.” Alternate translation: “You must no longer talk about the ‘message of Yahweh’ because the words that each of you speak are what is a ‘heavy load.’ In this way” 23:36 ppq7 you have perverted the words … our God 0 To “pervert” something is to twist or distort it. Alternate translation: “you have changed the message of the living God, Yahweh of hosts, our God, to say what you want it to say and not what God said” -23:37 ntt4 0 # General Information:\n\nIn verses 33-40 there is a wordplay with the word “burden.” Sometimes it means “a message” and other times it means “a heavy load to carry.” This wordplay should be retained if possible. +23:37 ntt4 0 # General Information:\n\nIn verses 33–40 there is a wordplay with the word “burden.” Sometimes it means “a message” and other times it means “a heavy load to carry.” This wordplay should be retained if possible. 23:37 pg4g Connecting Statement: 0 # Connecting Statement:\n\nYahweh completes his message about the false prophets and priests that he began in [Jeremiah 23:9](../23/09.md). 23:37 u96b rc://*/ta/man/translate/figs-you This is what you will say 0 Here “you” is singular and refers to Jeremiah. (See: [[rc://*/ta/man/translate/figs-you]]) 23:38 da5b rc://*/ta/man/translate/figs-you But if you say … Because you have said … when I sent to you … You will not say 0 All of these instances of “you” are plural and refer to the priests and false prophets. (See: [[rc://*/ta/man/translate/figs-you]]) @@ -1727,7 +1727,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 24:10 j4rn rc://*/ta/man/translate/figs-metonymy I will send out sword 0 Here “sword” refers to war or enemy armies. Alternate translation: “I will send enemy armies” or “I will send out war” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 24:10 k2as rc://*/ta/man/translate/figs-personification sword, famine, and plague 0 These things are spoken of as if they were living things that could attack the people of Jerusalem. (See: [[rc://*/ta/man/translate/figs-personification]]) 24:10 l4fs they are destroyed from the land 0 Alternate translation: “none of them remain in the land” -25:intro uf7k 0 # Jeremiah 25 General Notes\n\n## Structure and formatting\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 25:30-38.\n\n## Special concepts in this chapter\n\n### Seventy years\n\nBabylon will rule over Judah for seventy years. Because Yahweh is just, he will soon punish Babylon for their evil actions. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Important figures of speech in this chapter\n\n### Idiom\n\nJeremiah uses the idiom of drinking the cup of wine of God’s punishment to say that Babylon will destroy all the surrounding nations and then be destroyed. (See: [[rc://*/ta/man/translate/figs-idiom]]) +25:intro uf7k 0 # Jeremiah 25 General Notes\n\n## Structure and formatting\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 25:30–38.\n\n## Special concepts in this chapter\n\n### Seventy years\n\nBabylon will rule over Judah for seventy years. Because Yahweh is just, he will soon punish Babylon for their evil actions. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Important figures of speech in this chapter\n\n### Idiom\n\nJeremiah uses the idiom of drinking the cup of wine of God’s punishment to say that Babylon will destroy all the surrounding nations and then be destroyed. (See: [[rc://*/ta/man/translate/figs-idiom]]) 25:1 jgw9 rc://*/ta/man/translate/figs-idiom This is the word that came to Jeremiah 0 It is implied that the word that came to Jeremiah was from Yahweh. This idiom is used to introduce a special message from God. See how you translated a similar phrase in [Jeremiah 7:1](../07/01.md). Alternate translation: “This is the message that Yahweh gave to Jeremiah” or “This is the message that Yahweh spoke to Jeremiah” (See: [[rc://*/ta/man/translate/figs-idiom]]) 25:1 a9rv rc://*/ta/man/translate/translate-ordinal the fourth … the first 0 (See: [[rc://*/ta/man/translate/translate-ordinal]]) 25:3 q39g rc://*/ta/man/translate/translate-names Amon 0 This is a man’s name. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -1971,7 +1971,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 29:32 h1dk rc://*/ta/man/translate/figs-nominaladj the good 0 This can be translated as a noun phrase. Alternate translation: “the good things” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 29:32 q7ck rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Jeremiah 1:8](../01/08.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) 29:32 bs4i rc://*/ta/man/translate/figs-123person he has proclaimed rebellion against Yahweh 0 It is not clear why Yahweh speaks of himself by name. Alternate translation: “he has urged people to rebel against me” (See: [[rc://*/ta/man/translate/figs-123person]]) -30:intro pf1y 0 # Jeremiah 30 General Notes\n\n## Structure and formatting\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 3:5-24.\n\n## Special concepts in this chapter\n\n### God promises restoration\n\nDespite the prophesied punishment in this chapter, Yahweh promises to restore Judah. In addition to this, he also declares that he will ultimately restore Israel. (See: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/restore]])\n\n## Other possible translation difficulties in this chapter\n\nThe author uses the term “Israel” in two different ways. He uses it in reference to the nation of Israel. He also uses it in reference to the people who used to inhabit the northern kingdom of Israel, namely the people group of Israel. +30:intro pf1y 0 # Jeremiah 30 General Notes\n\n## Structure and formatting\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 3:5–24.\n\n## Special concepts in this chapter\n\n### God promises restoration\n\nDespite the prophesied punishment in this chapter, Yahweh promises to restore Judah. In addition to this, he also declares that he will ultimately restore Israel. (See: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/restore]])\n\n## Other possible translation difficulties in this chapter\n\nThe author uses the term “Israel” in two different ways. He uses it in reference to the nation of Israel. He also uses it in reference to the people who used to inhabit the northern kingdom of Israel, namely the people group of Israel. 30:1 f64q rc://*/ta/man/translate/figs-idiom The word that came to Jeremiah from Yahweh, saying, 0 This idiom is used to introduce a special message from God. See how you translated a similar phrase in [Jeremiah 1:4](../01/04.md), and make any changes as needed. Alternate translation: “This is the message that Yahweh gave to Jeremiah. He said” or “Yahweh spoke this message to Jeremiah:” (See: [[rc://*/ta/man/translate/figs-idiom]]) 30:3 iwm1 For look 0 “For listen carefully.” This phrase brings attention to what Yahweh is going to say next. 30:3 s2us rc://*/ta/man/translate/figs-metaphor days are coming … when I will restore the fortunes 0 Future time is spoken of as if the “days are coming.” See how you translated this metaphor in [Jeremiah 7:32](../07/32.md). Alternate translation: “in the future … I will restore the fortunes” or “there will be a time … when I will restore the fortunes” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2023,7 +2023,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 30:21 nyu6 rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translates this in [Jeremiah 1:8](../01/08.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) 30:23 u8p2 rc://*/ta/man/translate/figs-metaphor See, the tempest of Yahweh, his fury, has gone out 0 This speaks of God’s anger and punishment as if it were a storm. This emphasizes his power and ability to destroy wicked people. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 30:24 wc7x rc://*/ta/man/translate/figs-abstractnouns his heart’s intentions 0 If your language does not use an abstract noun for the idea behind the word **intentions**, you can express the same idea with a verbal form such as “intends.” The heart is a synecdoche for the whole person. Alternate translation: “what he intends to do” (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-synecdoche]]) -31:intro r3ad 0 # Jeremiah 31 General Notes\n\n## Structure and formatting\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 31:1-6, 8-22, 35-37.\n\nThe ULT sets 31:29 farther to the right on the page than the rest of the text because it is an important quotation.\n\nThis chapter begins with a transition from the previous chapter. “At that time” is a reference to the day of restoration mentioned in [Jeremiah 30:24](../../jer/30/24.md). (See: [[rc://*/tw/dict/bible/kt/restore]])\n## Special concepts in this chapter\n\n### The new covenant\n\nThis chapter is an important teaching regarding the new covenant. God will make a new covenant that will bring forgiveness of sins and a desire to obey God. Scholars disagree about whether this new covenant has begun. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/forgive]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other possible translation difficulties in this chapter\n\n### Israel\n\nIn this chapter, Jeremiah uses the term “Israel” in reference to the nation of Israel as a whole. He also uses it in reference to the northern kingdom of Israel and their people group. +31:intro r3ad 0 # Jeremiah 31 General Notes\n\n## Structure and formatting\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 31:1–6, 8–22, 35–37.\n\nThe ULT sets 31:29 farther to the right on the page than the rest of the text because it is an important quotation.\n\nThis chapter begins with a transition from the previous chapter. “At that time” is a reference to the day of restoration mentioned in [Jeremiah 30:24](../../jer/30/24.md). (See: [[rc://*/tw/dict/bible/kt/restore]])\n## Special concepts in this chapter\n\n### The new covenant\n\nThis chapter is an important teaching regarding the new covenant. God will make a new covenant that will bring forgiveness of sins and a desire to obey God. Scholars disagree about whether this new covenant has begun. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/forgive]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other possible translation difficulties in this chapter\n\n### Israel\n\nIn this chapter, Jeremiah uses the term “Israel” in reference to the nation of Israel as a whole. He also uses it in reference to the northern kingdom of Israel and their people group. 31:1 p3h6 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nJeremiah often wrote prophecy in the form of poetry. Hebrew poetry uses different kinds of parallelism. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]]) 31:2 ht7e rc://*/ta/man/translate/figs-idiom The people who have survived the sword have found favor in the wilderness 0 The phrase “found favor” is an idiom. Alternate translation: “While the people who have survived the sword have been in the wilderness, I have had grace on them” (See: [[rc://*/ta/man/translate/figs-idiom]]) 31:2 ml2j rc://*/ta/man/translate/figs-metonymy who have survived the sword 0 The word “sword” is a metonym for war. Alternate translation: “who have survived the war” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -2289,7 +2289,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 34:8 us2n rc://*/ta/man/translate/writing-background after King Zedekiah had made a covenant … freedom to them 0 These words begin to provide background information to events that will be described later. (See: [[rc://*/ta/man/translate/writing-background]]) 34:9 ka4p rc://*/ta/man/translate/writing-background that each man … his brother 0 The background information that begins with the words “after King Zedekiah had made a covenant” in verse 8 ends here. (See: [[rc://*/ta/man/translate/writing-background]]) 34:10 l3j5 Connecting Statement: 0 # Connecting Statement:\n\nJeremiah continues giving the background information that began in [Jeremiah 34:8](../34/08.md). -34:12 jbq2 Connecting Statement: 0 # Connecting Statement:\n\nJeremiah resumes the story from [Jeremiah 34:8](../34/08.md) after the background information of [Jeremiah 34:8-11](../34/08.md). +34:12 jbq2 Connecting Statement: 0 # Connecting Statement:\n\nJeremiah resumes the story from [Jeremiah 34:8](../34/08.md) after the background information of [Jeremiah 34:8–11](../34/08.md). 34:12 pf6k rc://*/ta/man/translate/figs-idiom the word of Yahweh came to Jeremiah, saying, 0 This idiom is used to introduce a special message from God. See how you translated a similar phrase in [Jeremiah 1:4](../01/04.md). Alternate translation: “Yahweh gave a message to Jeremiah. He said, ‘Yahweh” or “Yahweh spoke this message to Jeremiah: ‘Yahweh” (See: [[rc://*/ta/man/translate/figs-idiom]]) 34:13 b8wy rc://*/ta/man/translate/figs-idiom house of slavery 0 This is an idiom. “place where you were slaves” (See: [[rc://*/ta/man/translate/figs-idiom]]) 34:14 x834 each man must send away his brother, his fellow Hebrew who had sold himself to you and served you 0 Alternate translation: “each of you must free any fellow Hebrews who sold themselves to you and have been your slaves” @@ -2567,7 +2567,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 39:14 k5dx the courtyard of the guard 0 This was an open area attached to the king’s palace that was surrounded by buildings and in which they kept prisoners. See how you translated this in [Jeremiah 32:2](../32/02.md). 39:14 uw8h rc://*/ta/man/translate/figs-explicit among the people 0 You may need to make explicit which people the speaker is speaking of. Alternate translation: “among the people who remained in Judah” (See: [[rc://*/ta/man/translate/figs-explicit]]) 39:15 sbp1 0 # General Information:\n\nThis story happened before the events in the first part of the chapter. -39:15 rz5c rc://*/ta/man/translate/writing-background Now 0 This word is used here to mark a return to the story line, as the narrator tells what Yahweh had said to Jeremiah after Nebuchadnezzar gave the orders about Jeremiah ([Jeremiah 39:12-14](./12.md)). (See: [[rc://*/ta/man/translate/writing-background]] and [[rc://*/ta/man/translate/figs-events]]) +39:15 rz5c rc://*/ta/man/translate/writing-background Now 0 This word is used here to mark a return to the story line, as the narrator tells what Yahweh had said to Jeremiah after Nebuchadnezzar gave the orders about Jeremiah ([Jeremiah 39:12–14](./12.md)). (See: [[rc://*/ta/man/translate/writing-background]] and [[rc://*/ta/man/translate/figs-events]]) 39:15 qm3a rc://*/ta/man/translate/figs-idiom the word of Yahweh came to Jeremiah while he was … guard, saying, 0 The idiom “the word of Yahweh came to” is used to introduce a special message from God. See how you translated a similar phrase in [Jeremiah 1:4](../01/04.md). Alternate translation: “Yahweh gave a message to Jeremiah while he was … guard. He said,” or “while Jeremiah was … guard, Yahweh spoke this message to him:” (See: [[rc://*/ta/man/translate/figs-idiom]]) 39:15 g5jx the courtyard of the guard 0 This was an open area attached to the king’s palace that was surrounded by buildings and in which they kept prisoners. See how you translated this in [Jeremiah 32:2](../32/02.md). 39:16 g2jt Ebed-Melek the Cushite 0 See how you translated this man’s name in [Jeremiah 38:7](../38/07.md). @@ -2823,7 +2823,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 45:5 m1dh For see 0 Alternate translation: “For understand” or “Be aware” 45:5 n1jc rc://*/ta/man/translate/figs-metaphor your life as your plunder everywhere you will go 0 Allowing Baruch to escape and remain alive is spoken of as if his life were plunder that he would take after a battle. Alternate translation: “but wherever you go, I will protect you and allow you to live” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 45:5 a5tu plunder 0 things stolen from a place by force -46:intro ul65 0 # Jeremiah 46 General Notes\n\n## Structure and formatting\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 46:3-12, 14-24.\n\nThis begins a section where Jeremiah prophesies about other nations. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Justice\n\nMuch of Jeremiah is concerned with Yahweh’s punishment of Judah. Yahweh used Egypt to punish Judah. Because Yahweh is just, he is going to punish Egypt for their evil deeds as well. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/works]])\n\n## Other possible translation difficulties in this chapter\n\n### Battle preparations\n\nJeremiah commands the Egyptian army to prepare for battle, even though they will not be able to defend themselves. Their punishment has already been determined by Yahweh. +46:intro ul65 0 # Jeremiah 46 General Notes\n\n## Structure and formatting\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 46:3–12, 14–24.\n\nThis begins a section where Jeremiah prophesies about other nations. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Justice\n\nMuch of Jeremiah is concerned with Yahweh’s punishment of Judah. Yahweh used Egypt to punish Judah. Because Yahweh is just, he is going to punish Egypt for their evil deeds as well. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/works]])\n\n## Other possible translation difficulties in this chapter\n\n### Battle preparations\n\nJeremiah commands the Egyptian army to prepare for battle, even though they will not be able to defend themselves. Their punishment has already been determined by Yahweh. 46:1 sfw3 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nJeremiah often wrote prophecy in the form of poetry. Hebrew poetry uses different kinds of parallelism. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]]) 46:1 e496 rc://*/ta/man/translate/figs-idiom This is the word of Yahweh that came to Jeremiah 0 This idiom is used to introduce a special message from God. See how you translated this in [Jeremiah 14:1](../14/01.md), and make any changes as needed. Alternate translation: “This is the message that Yahweh gave to Jeremiah” or “This is the message that Yahweh spoke to Jeremiah” (See: [[rc://*/ta/man/translate/figs-idiom]]) 46:2 q4ql For Egypt 0 This phrase indicates this message is intended for the nation of Egypt. @@ -2896,7 +2896,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 46:27 n8yh from the land of their captivity 0 Alternate translation: “from the land where they are captives” 46:28 r2ij rc://*/ta/man/translate/figs-abstractnouns I will bring complete destruction against all the nations 0 If your language does not use an abstract noun for the idea behind the word **destruction**, you can express the same idea with the verb “destroy.” Alternate translation: “I will completely destroy all the nations” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 46:28 h92x rc://*/ta/man/translate/figs-doublenegatives will certainly not leave you unpunished 0 This can be stated in positive form. Alternate translation: “will certainly punish you” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) -47:intro y84e 0 # Jeremiah 47 General Notes\n\n## Structure and formatting\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 47:2-7.\n\nJeremiah’s prophesies about other nations continue in this chapter. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Important figures of speech in this chapter\n\n### Flood waters\n\nThis chapter uses the imagery of a flood to describe the enemies who conquer the Philistines. Their destruction will be swift and complete. (See: [[rc://*/ta/man/translate/figs-metaphor]]) +47:intro y84e 0 # Jeremiah 47 General Notes\n\n## Structure and formatting\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 47:2–7.\n\nJeremiah’s prophesies about other nations continue in this chapter. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Important figures of speech in this chapter\n\n### Flood waters\n\nThis chapter uses the imagery of a flood to describe the enemies who conquer the Philistines. Their destruction will be swift and complete. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 47:1 up7u rc://*/ta/man/translate/figs-idiom This is the word of Yahweh that came to Jeremiah 0 The idiom “the word of Yahweh that came to” is used to introduce a special message from God. See how you translated this in [Jeremiah 14:1](../14/01.md), and make any changes as needed. Alternate translation: “This is the message that Yahweh gave to Jeremiah” or “This is the message that Yahweh spoke to Jeremiah” (See: [[rc://*/ta/man/translate/figs-idiom]]) 47:1 z4d3 rc://*/ta/man/translate/figs-idiom This word came to him 0 The idiom “this word came to” is used to introduce a special message from God. Alternate translation: “Yahweh gave this message to Jeremiah” or “Yahweh spoke this message to Jeremiah” (See: [[rc://*/ta/man/translate/figs-idiom]]) 47:1 n7b3 rc://*/ta/man/translate/figs-metonymy before Pharaoh 0 Here “Pharaoh” represents the Egyptians army. Alternate translation: “before Pharaoh’s army” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -2920,7 +2920,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 47:6 hg5n scabbard 0 This is the case used to protect the blade of a sword. 47:7 x3p6 rc://*/ta/man/translate/figs-personification How can it rest … along the sea? 0 Here Jeremiah is speaking. He continues speaking of the sword of Yahweh as if it were a person who could rest. Yahweh punishing the Philistines by sending the army of the north is spoken of as if Yahweh were striking the people with a sword. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “It cannot rest … along the sea.” (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metaphor]]) 47:7 w3uj rc://*/ta/man/translate/figs-rquestion How can it rest when Yahweh has commanded it, when he has ordered … the sea? 0 Jeremiah uses a question to mean that the sword cannot stop since Yahweh has commanded it to continue killing. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “It cannot stop, for Yahweh has commanded it. He has ordered … the sea.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -48:intro d44i 0 # Jeremiah 48 General Notes\n\n## Structure and formatting\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 48:1-25, 28-33, 39-47.\n\nJeremiah’s prophesies about other nations continue in this chapter. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Obeying Yahweh\n\nMoab worshiped and served other gods. Despite this, Yahweh expected every nation to worship and serve him and him alone. They were punished because of it. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) +48:intro d44i 0 # Jeremiah 48 General Notes\n\n## Structure and formatting\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 48:1–25, 28–33, 39–47.\n\nJeremiah’s prophesies about other nations continue in this chapter. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Obeying Yahweh\n\nMoab worshiped and served other gods. Despite this, Yahweh expected every nation to worship and serve him and him alone. They were punished because of it. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) 48:1 r24j rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nJeremiah often wrote prophecy in the form of poetry. Hebrew poetry uses different kinds of parallelism. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]]) 48:1 kuu3 rc://*/ta/man/translate/figs-metonymy To Moab 0 Here “Moab” represents the people. Alternate translation: “To the people of Moab” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 48:1 tu4z Yahweh of hosts … says this 0 Jeremiah often uses these words to introduce an important message from Yahweh. See how you translated this in [Jeremiah 6:6](../06/06.md). @@ -2956,7 +2956,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 48:12 mt13 So see, the days are coming 0 Alternate translation: “Listen carefully because there will be a time” 48:12 p3kf rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Jeremiah 1:8](../01/08.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) 48:12 z48t rc://*/ta/man/translate/figs-metaphor I will send him those who will tip him over and pour out all his pots and shatter his jars 0 The enemy army defeating the people of Moab and taking them as captives is spoken of as if the people of Moab are wine and someone will come and pour them out and break the wine jars. Alternate translation: “I will send an army that will destroy them as if they were pouring out wine and breaking the jars” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -48:12 nky7 rc://*/ta/man/translate/figs-personification send him … tip him over … his pots … his jars 0 Here Yahweh speaks of Moab as if it were a man. Here it represents the people of Moab. All occurrences of “he,” “his,” and “him” in 48:11-12 can be stated as “they,” “their,” or “them.” Alternate translation: “send them … tip them over … their pots … their jars” (See: [[rc://*/ta/man/translate/figs-personification]]) +48:12 nky7 rc://*/ta/man/translate/figs-personification send him … tip him over … his pots … his jars 0 Here Yahweh speaks of Moab as if it were a man. Here it represents the people of Moab. All occurrences of “he,” “his,” and “him” in 48:11–12 can be stated as “they,” “their,” or “them.” Alternate translation: “send them … tip them over … their pots … their jars” (See: [[rc://*/ta/man/translate/figs-personification]]) 48:13 le7f rc://*/ta/man/translate/figs-metonymy Then Moab 0 Here “Moab” represents the people. Alternate translation: “Then the people of Moab” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 48:13 biu2 rc://*/ta/man/translate/translate-names Chemosh 0 Chemosh is the chief god of the Moabites. See how you translated this name in [Jeremiah 48:7](../48/07.md). (See: [[rc://*/ta/man/translate/translate-names]]) 48:13 qrf9 rc://*/ta/man/translate/figs-metonymy the house of Israel 0 The word “house” is a metonym for the family that lives in the house. In this case it refers to Israel’s descendants. See how you translated this in [Jeremiah 2:4](../02/04.md). Alternate translation: “the Israelites” or “the Israelite people group” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -3051,7 +3051,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 48:47 b2it I will restore the fortunes of Moab 0 “I will cause things to go well for Moab again” or “I will cause Moab to live well again.” See how similar words are translated in [Jeremiah 29:14](../29/14.md). 48:47 ei27 rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Jeremiah 1:8](../01/08.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) 48:47 i5t1 The judgment on Moab ends here 0 Alternate translation: “That is the end of what Jeremiah prophesied about Moab” -49:intro t6np 0 # Jeremiah 49 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 49:1-11, 14-27, 29-33, 37-39 farther to the right on the page than the rest of the text because they are part of a long quotation.\n\nJeremiah’s prophesies about other nations conclude in this chapter. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Covenant with Abraham\n\nAmmon is destroyed because it drove the people of the tribe of Gad from their homeland. This is in line with the promises of the covenant Yahweh made with Abraham to curse those who curse Abraham’s descendants. (See: [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/curse]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nThere are many rhetorical questions in this chapter. The purpose of these rhetorical questions is to convict those Yahweh addresses. (See: [[rc://*/ta/man/translate/figs-rquestion]]) +49:intro t6np 0 # Jeremiah 49 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 49:1–11, 14–27, 29–33, 37–39 farther to the right on the page than the rest of the text because they are part of a long quotation.\n\nJeremiah’s prophesies about other nations conclude in this chapter. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Covenant with Abraham\n\nAmmon is destroyed because it drove the people of the tribe of Gad from their homeland. This is in line with the promises of the covenant Yahweh made with Abraham to curse those who curse Abraham’s descendants. (See: [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/curse]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nThere are many rhetorical questions in this chapter. The purpose of these rhetorical questions is to convict those Yahweh addresses. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 49:1 q42f rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nSee: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]] 49:1 tz36 Yahweh says this 0 Jeremiah often uses these words to introduce an important message from Yahweh. See how you translated a similar phrase in [Jeremiah 6:6](../06/06.md). 49:1 rj3z rc://*/ta/man/translate/figs-rquestion Does Israel have no children? Is there no one to inherit anything in Israel? Why does Molech occupy Gad, and his people live in its cities? 0 Yahweh uses a question to express that the people of Israel should be living in Gad rather than those who worship Molech. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “There are plenty of Israelites to inherit the land of Israel. The people who worship the false idol, Molech, should not live in Gad.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -3183,7 +3183,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 49:37 kkm4 rc://*/ta/man/translate/figs-metonymy the sword after them 0 Here “sword” represents the enemy army carrying their weapons. Alternate translation: “the enemy army to pursue and kill them” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 49:38 we6b rc://*/ta/man/translate/figs-metonymy I will put my throne in Elam 0 Here “throne” represents Yahweh’s right to rule and judge as the king. Alternate translation: “I will judge the people of Elam” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 49:39 s61m in later days 0 Alternate translation: “in the future” -50:intro dyn1 0 # Jeremiah 50 General Notes\n\n## Structure and formatting\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 50:1-5, 6-46.\n\n## Special concepts in this chapter\n\n### Babylon destroyed\n\nBabylon will be conquered and the Jews will return to their homeland. At this time, Babylon controlled almost the entire Near East. The fulfillment of this prophecy would have been unthinkable. (See: [[rc://*/tw/dict/bible/kt/fulfill]] and [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Other possible translation difficulties in this chapter\n\n### Israel\n\nThe author sometimes uses the term “Israel” to refer to the people of the old northern kingdom of Israel, and at other times to the nation of Israel as a whole. He switches between these uses several times without warning the reader. (See: [[rc://*/ta/man/translate/figs-explicit]]) +50:intro dyn1 0 # Jeremiah 50 General Notes\n\n## Structure and formatting\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 50:1–5, 6–46.\n\n## Special concepts in this chapter\n\n### Babylon destroyed\n\nBabylon will be conquered and the Jews will return to their homeland. At this time, Babylon controlled almost the entire Near East. The fulfillment of this prophecy would have been unthinkable. (See: [[rc://*/tw/dict/bible/kt/fulfill]] and [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Other possible translation difficulties in this chapter\n\n### Israel\n\nThe author sometimes uses the term “Israel” to refer to the people of the old northern kingdom of Israel, and at other times to the nation of Israel as a whole. He switches between these uses several times without warning the reader. (See: [[rc://*/ta/man/translate/figs-explicit]]) 50:1 mzg3 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nGod gives Jeremiah a message about Babylon. See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]] 50:1 je71 rc://*/ta/man/translate/figs-idiom This is the word that Yahweh declared 0 This idiom is used to introduce a special message from God. Alternate translation: “This is the message that Yahweh gave” or “This is the message that Yahweh spoke” (See: [[rc://*/ta/man/translate/figs-idiom]]) 50:1 k291 rc://*/ta/man/translate/figs-synecdoche by the hand of Jeremiah the prophet 0 The hand is a synecdoche for the person. See how you translated this in [Jeremiah 37:2](../37/02.md). Alternate translation: “through Jeremiah, who was a prophet” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) @@ -3361,7 +3361,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct 50:46 q28h rc://*/ta/man/translate/figs-metaphor At the sound of conquered Babylon the earth shakes 0 This phrase compares the fall of the once powerful nation of Babylon to the extremely loud noise of an earthquake. Alternate translation: “The fall of Babylon will sound like a mighty earthquake” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 50:46 sue1 distress 0 pain or unhappiness 50:46 y112 their shout of distress 0 Alternate translation: “their shout of pain” -51:intro e537 0 # Jeremiah 51 General Notes\n\n## Structure and formatting\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 51:1-64.\n\nThe prophesied destruction of Babylon continues in this chapter. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Babylon destroyed\n\nBabylon will be conquered and the Jews will return to their homeland. At this time, Babylon controlled almost the entire Near East. The fulfillment of this prophecy would have been unthinkable. (See: [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### Covenant with Abraham\n\nBabylon is destroyed because it drove the people of Judah from their homeland. This is in line with the promises of the covenant Yahweh made with Abraham to curse those who curse Abraham’s descendants. (See: [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/curse]]) +51:intro e537 0 # Jeremiah 51 General Notes\n\n## Structure and formatting\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 51:1–64.\n\nThe prophesied destruction of Babylon continues in this chapter. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Special concepts in this chapter\n\n### Babylon destroyed\n\nBabylon will be conquered and the Jews will return to their homeland. At this time, Babylon controlled almost the entire Near East. The fulfillment of this prophecy would have been unthinkable. (See: [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### Covenant with Abraham\n\nBabylon is destroyed because it drove the people of Judah from their homeland. This is in line with the promises of the covenant Yahweh made with Abraham to curse those who curse Abraham’s descendants. (See: [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/curse]]) 51:1 bz33 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nJeremiah often wrote prophecy in the form of poetry. Hebrew poetry uses different kinds of parallelism. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]]) 51:1 mgs4 See 0 This draws attention to what is said next. Alternate translation: “Listen carefully” or “Pay attention” 51:1 az5v a wind of destruction 0 This could mean: (1) “a wind that destroys” or (2) “the spirit of a destroyer.” This would mean that Yahweh would cause or inspire the enemy army to go and attack Babylon. diff --git a/tn_JHN.tsv b/tn_JHN.tsv index 9b8cd6cb51..687397c3c0 100644 --- a/tn_JHN.tsv +++ b/tn_JHN.tsv @@ -156,7 +156,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 1:39 k5m2 μένει 1 See how you translated this phrase in the previous verse. 1:39 ydqg rc://*/ta/man/translate/figs-explicit τὴν ἡμέραν ἐκείνην 1 Here, **that day** refers to the day the two disciples left John the Baptist to follow Jesus, as indicated in verse [35](../01/35.md). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “the same day that they left John” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:39 tb9j ὥρα & δεκάτη 1 In this culture, people began counting the hours each day beginning around daybreak at six o’clock in the morning. Here, **the tenth hour** indicates a time in the late afternoon, before dark, at which it would be too late to start traveling to another town. If it would be helpful in your language, you could express this in the way the people of your culture reckon time. Alternate translation, as in the UST: “about 4:00 PM” -1:40-42 x8g8 0 # General Information:\n\nVerses [40–42] give background information about Andrew and how he brought his brother Peter to Jesus. +1:40–42 x8g8 0 # General Information:\n\nVerses [40–42] give background information about Andrew and how he brought his brother Peter to Jesus. 1:40 f6b9 rc://*/ta/man/translate/figs-explicit Ἰωάννου 1 Here, **John** refers to Jesus’ cousin, often referred to as “John the Baptist.” (See: rc://*/tw/dict/bible/names/johnthebaptist) It does not refer to the apostle John, who wrote this Gospel. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “John the Baptist” or “John the Immerser” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:40 jmyp Σίμωνος Πέτρου 1 **Simon** was also called **Peter** by Jesus, as recorded in verse [42](../01/42.md). Alternate translation: “Simon, who is also called Peter” 1:41 xpi4 rc://*/ta/man/translate/writing-pronouns οὗτος 1 **This one** here refers to Andrew, who was mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Andrew” (See: [[rc://*/ta/man/translate/writing-pronouns]]) @@ -246,7 +246,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 2:19 mp6i rc://*/ta/man/translate/figs-imperative λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν 1 This is an imperative, but it should be translated as introducing a hypothetical situation rather than as a command. Jesus is stating a hypothetical situation in which the event in the second clause would happen if the event in the first clause took place. In this case, Jesus would certainly **raise** the **temple** up if the Jewish authorities were to **destroy** it. Alternate translation: “If you destroy this temple, then in three days I will raise it up” (See: [[rc://*/ta/man/translate/figs-imperative]]) 2:19 of4u rc://*/ta/man/translate/figs-extrainfo λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν 1 Here, John records Jesus using the words **Destroy** and **raise** to describe his killing and resurrection, as if tearing down and rebuilding a building. However, the Jewish leaders did not understand this and Jesus does not explain the metaphor to them. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 2:20 qb4x rc://*/ta/man/translate/figs-rquestion σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν? 1 The Jewish leaders are using the question form for emphasis. They think that Jesus wants to tear down the temple and rebuild it in three days. If it would be helpful in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you cannot possibly rebuild it in three days!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -2:21-22 g6jx rc://*/ta/man/translate/writing-endofstory 0 # General Information:\n\n[2:21–22](../02/21.md) are a comment John made about the story that was described in [2:13–20](../02/13.md). These verses tell about something that happened later. (See: [[rc://*/ta/man/translate/writing-endofstory]]) +2:21–22 g6jx rc://*/ta/man/translate/writing-endofstory 0 # General Information:\n\n[2:21–22](../02/21.md) are a comment John made about the story that was described in [2:13–20](../02/13.md). These verses tell about something that happened later. (See: [[rc://*/ta/man/translate/writing-endofstory]]) 2:21 b440 rc://*/ta/man/translate/writing-pronouns ἐκεῖνος δὲ ἔλεγεν 1 Here, **that one** refers to Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “But Jesus was speaking” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:22 oznm rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 **Therefore** indicates that in this verse John is giving the result of Jesus making the statement in [2:19](../02/19.md). If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “Because Jesus said this about his body” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:22 jejg rc://*/ta/man/translate/figs-activepassive ἠγέρθη ἐκ νεκρῶν 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. If you must state who did the action, John implies that God did it. Alternate translation: “God raised him from the dead” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -692,7 +692,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 5:47 b8dd rc://*/ta/man/translate/figs-rquestion πῶς τοῖς ἐμοῖς ῥήμασιν πιστεύσετε? 1 Jesus is using the question form for emphasis. If it would be helpful in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you will certainly never believe my words!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 5:47 x7h9 rc://*/ta/man/translate/figs-metonymy τοῖς ἐμοῖς ῥήμασιν 1 Here, **words** refers to what Jesus said to these Jewish leaders. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “what I have told you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 6:intro xe4t 0 # John 6 General Notes\n\n## Structure and Formatting\n\n1. Jesus’ fourth sign: Jesus feeds a large crowd (6:1–14)\n2. Jesus’ fifth sign: Jesus walks on the Sea of Galilee (6:15–21)\n3. Jesus says he is the bread of life (6:22–71)\n\n## Special Concepts in this Chapter\n\n### King\n\nThe king of any nation was the richest and most powerful person in that nation. The people wanted Jesus to be their king because he gave them food. They thought he would make the Jews into the richest and most powerful nation in the world. They did not understand that Jesus came to die so God could forgive his people’s sins and that the world would persecute his people.\n\n## Important Metaphors in this Chapter\n\n### Bread\n\nBread was the most common and important food in Jesus’ day, so the word “bread” was their general word for “food.” It is often difficult to translate the word “bread” into the languages of people who do not eat bread, because the general word for food in some languages refers to food that did not exist in Jesus’ culture. Jesus used the word “bread” to refer to himself. He wanted the people to understand that they need him so they can have eternal life, just as people need food to sustain physical life. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-synecdoche]])\n\n### Eating the flesh and drinking the blood\n\nWhen Jesus said, “unless you would eat the flesh of the Son of Man and would drink his blood, you do not have life in yourselves,” he was speaking of believing in his sacrificial death on the cross for the forgiveness of sins. He also knew that before he died he would tell his followers to commemorate this sacrifice by eating bread and drinking wine. In the event this chapter describes, he expected that his hearers would understand that he was using a metaphor but would not understand to what the metaphor referred. (See: [[rc://*/tw/dict/bible/kt/flesh]] and [[rc://*/tw/dict/bible/kt/blood]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Parenthetical ideas\n\nSeveral times in this passage, John explains something or gives the reader some background information needed to better understand the story. These explanations are intended to give the reader some additional knowledge without interrupting the flow of the narrative. This information is placed inside parentheses.\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” several times in this chapter. Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) -6:1-4 qhj7 rc://*/ta/man/translate/writing-background 0 # General Information:\n\nJesus had traveled from Jerusalem to Galilee. A crowd has followed him up a mountainside. Verses [1–4](../06/01.md) tell the setting of this part of the story. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) +6:1–4 qhj7 rc://*/ta/man/translate/writing-background 0 # General Information:\n\nJesus had traveled from Jerusalem to Galilee. A crowd has followed him up a mountainside. Verses [1–4](../06/01.md) tell the setting of this part of the story. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 6:1 el4l rc://*/ta/man/translate/writing-newevent μετὰ ταῦτα 1 This phrase, **After these things**, introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://*/ta/man/translate/writing-newevent]]) 6:1 z345 rc://*/ta/man/translate/figs-explicit τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος 1 The **Sea of Galilee** was called by several names, one of which was Sea **of Tiberias**. (See: [[rc://*/tw/dict/bible/names/seaofgalilee]]) If having two different names for the same place would be confusing in your language, you could state this explicitly. Alternate translation: “of the Sea of Galilee (also known as the Sea of Tiberias)” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:2 ebel rc://*/ta/man/translate/grammar-collectivenouns ὄχλος πολύς 1 See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) @@ -1325,7 +1325,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 9:41 jmq7 rc://*/ta/man/translate/figs-metaphor λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει 1 See how you translated **see** in [9:39](../09/39.md). Alternate translation: “you say, ‘We know God’s truth.’ Your sin remains” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:41 ch0y rc://*/ta/man/translate/figs-quotesinquotes λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “you say that you see, so your sin remains” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 10:intro e8mb 0 # John 10 General Notes\n\n## Structure and Formatting\n\n1. Jesus tells the Parable of the Sheep Pen (10:1–6)\n2. Jesus says he is the gate of the sheep pen (10:7–10)\n3. Jesus says he is the Good Shepherd (10:11–18)\n4. The Jewish leaders disagree about who Jesus is (10:19–21)\n5. Jesus says he is God at the Festival of Dedication (10:22–42)\n\n## Special Concepts in this Chapter\n\n### Blasphemy\n\nBlasphemy is when a person claims that he is God or claims that God has told him to speak when God has not told him to speak. The law of Moses commanded the Israelites to kill blasphemers by throwing stones at them until they died. When Jesus said, “I and the Father are one,” the Jews thought he was blaspheming, so they picked up stones to kill him. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nParables were short stories that Jesus told so that people who wanted to believe in him could easily understand the lesson he was trying to teach them. People who did not want to believe in him would not be able to understand the message ([10:1–6](../10/01.md)).\n\n### Sheep\n\nJesus spoke metaphorically of people as sheep because sheep do not see well, do not think well, often walk away from those who care for them, and cannot defend themselves when other animals attack them. God’s people are similar to sheep in that they also are weak and do foolish things like rebelling against God. (See: [[rc://*/tw/dict/bible/other/sheep]])\n\n### Sheep pen\n\nA sheep pen was a space with a stone wall around it in which shepherds would keep their sheep for periods of time, such as over night. There were large sheep pens in which multiple flocks were kept, and also smaller sheep pens for a single flock. Once they were inside the sheep pen, the sheep could not run away, and animals and thieves could not easily get inside to kill or steal them. In [10:1–5](../10/01.md), Jesus uses the sheep pen as a metaphor for the people of Israel. Out of the “sheep pen” of the Jewish people, Jesus calls his first “sheep.”\n\n### Laying down and taking up life\n\nJesus speaks of his life as if it were a physical object that he could: (1) lay down on the ground, which is a metaphor for dying, or (2) pick up again, which is a metaphor for becoming alive again. -10:1-5 gzd8 rc://*/ta/man/translate/figs-parables 0 # General Information:\n\nIn [10:1–5](../10/01.md), Jesus speaks a parable, which he then uses for teaching purposes in [10:7–18](../10/07.md). Here, the “shepherd” is a metaphor for Jesus and “sheep” is a metaphor for people. “His own sheep” are the people who follow Jesus, and the **thief**, **robber**, and “strangers” are the Jewish leaders, including the Pharisees, who try to deceive the people. Since Jesus does not explain the meaning of this parable here, you should not explain the metaphors within the parable itself. (See: [[rc://*/ta/man/translate/figs-parables]]) +10:1–5 gzd8 rc://*/ta/man/translate/figs-parables 0 # General Information:\n\nIn [10:1–5](../10/01.md), Jesus speaks a parable, which he then uses for teaching purposes in [10:7–18](../10/07.md). Here, the “shepherd” is a metaphor for Jesus and “sheep” is a metaphor for people. “His own sheep” are the people who follow Jesus, and the **thief**, **robber**, and “strangers” are the Jewish leaders, including the Pharisees, who try to deceive the people. Since Jesus does not explain the meaning of this parable here, you should not explain the metaphors within the parable itself. (See: [[rc://*/ta/man/translate/figs-parables]]) 10:1 ab9x Connecting Statement: 0 # Connecting Statement:\n\nIn [10:1–21](../10/01.md), Jesus continues to speak to the Pharisees whom he was speaking with at the end of the last chapter. This section continues the story which began in [9:35](../09/35.md). 10:1 i3tj rc://*/ta/man/translate/figs-doublet ἀμὴν, ἀμὴν, λέγω ὑμῖν 1 Jesus uses this phrase to emphasize the truth of the statement that follows. See how you translated this phrase in [1:51](../01/51.md). (See: [[rc://*/ta/man/translate/figs-doublet]]) 10:1 xq1f rc://*/ta/man/translate/translate-unknown αὐλὴν τῶν προβάτων 1 A **sheep pen** is an enclosed or fenced area where a shepherd keeps his sheep. See the discussion of this term in the General Notes for this chapter. If your readers would not be familiar with this way of protecting livestock, you could use a general expression for a roofless space surrounded by walls or a fence. Alternate translation: “walled area for protecting the sheep” or “place where sheep are kept” (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -1574,7 +1574,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 11:49 lj6b rc://*/ta/man/translate/figs-hyperbole ὑμεῖς οὐκ οἴδατε οὐδέν 1 Here, **Caiaphas** uses an exaggeration in order to insult his hearers. If this would confuse your readers, you could use an equivalent expression from your language that shows contempt. Alternate translation: “You do not understand what is happening” or “You speak as though you know nothing” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 11:50 fvry rc://*/ta/man/translate/figs-explicit καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται 1 Caiaphas implies that the Roman army would kill all of the people of the Jewish **nation** if Jesus is allowed to live and cause a rebellion. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “and the Romans would not kill all the people of our nation” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:50 zh9n rc://*/ta/man/translate/figs-synecdoche καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται 1 Here, **nation** refers to all of the Jewish people. See how you translated this word in the previous verse. Alternate translation: “and all the people of our nation would not perish” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -11:51-52 qww5 rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIn [11:51–52](../11/51.md) John interrupts the story to explain that Caiaphas was prophesying even though he did not realize it at the time. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) +11:51–52 qww5 rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIn [11:51–52](../11/51.md) John interrupts the story to explain that Caiaphas was prophesying even though he did not realize it at the time. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 11:51 kw41 rc://*/ta/man/translate/figs-explicit ἀφ’ ἑαυτοῦ 1 Here, **from himself** could mean: (1) Caiaphas was speaking something he had thought of himself. Alternate translation: “on his own initiative” (2) Caiaphas was speaking from his own authority, which is how the phrase is used in [5:19](../05/19.md). Alternate translation: “on his own authority” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:51 mw4e rc://*/ta/man/translate/grammar-connect-logic-result ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου 1 This clause indicates the reason why Caiaphas **prophesied** a true prophecy from God. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “because he was high priest that year” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 11:51 eh17 rc://*/ta/man/translate/figs-synecdoche ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους 1 See how you translated **nation** in the previous verse. (See: [[rc://*/ta/man/translate/figs-synecdoche]]) @@ -1590,7 +1590,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 11:54 h5jk rc://*/ta/man/translate/figs-explicit κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν 1 Jesus and his disciples **stayed** in Ephraim for a short period of time. If your language requires a length of time for **stayed**, you can use a general expression. Alternate translation: “There he stayed with the disciples for a time” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:55 qd5y ἀνέβησαν & εἰς Ἱεροσόλυμα 1 The phrase **went up** is used here because Jerusalem is at a higher elevation than the surrounding areas. See how you translated **went up** in [7:10](../07/10.md). 11:55 rsgm τῆς χώρας 1 Here, **country** could refer to: (1) an area of land. Alternate translation: “the area” or “the district” (2) the rural area outside cities where fewer people live. Alternate translation: “the countryside” or “the rural area” -11:56-57 a5kt rc://*/ta/man/translate/figs-events 0 # General Information:\n\nThe event in [11:57](../11/57.md) occurs before the event in this verse. If this order might confuse your readers, you can combine these verses and put the text of [11:57](../11/57.md) before the text of this verse. (See: [[rc://*/ta/man/translate/figs-events]]) +11:56–57 a5kt rc://*/ta/man/translate/figs-events 0 # General Information:\n\nThe event in [11:57](../11/57.md) occurs before the event in this verse. If this order might confuse your readers, you can combine these verses and put the text of [11:57](../11/57.md) before the text of this verse. (See: [[rc://*/ta/man/translate/figs-events]]) 11:56 kc75 rc://*/ta/man/translate/writing-pronouns ἐζήτουν & τὸν Ἰησοῦν 1 Here, **they** refers to the Jewish people who had traveled to Jerusalem before the Passover celebration, as described in the previous verse. If this use of **they** might be confusing in your language, you could express the meaning explicitly. Alternate translation: “the Jewish people who came to Jerusalem before the Passover celebration were looking for Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 11:56 y3xz rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 The people were standing in the courtyard of **the temple**. See how you translated **temple** in [8:14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 11:56 i7en rc://*/ta/man/translate/figs-idiom τί δοκεῖ ὑμῖν 1 This is an idiom used to ask for someone’s opinion. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “What is your opinion” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -1719,7 +1719,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 12:35 h0q9 rc://*/ta/man/translate/figs-metaphor ὁ περιπατῶν ἐν τῇ σκοτίᾳ 1 Jesus uses this phrase to refer to a person who lives a sinful life and behaves sinfully. If this would confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “the one who lives sinfully” or “the one who does not behave righteously” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:36 j1rs rc://*/ta/man/translate/figs-metaphor τὸ φῶς & εἰς τὸ φῶς 1 Both occurrences of **the light** here refer to Jesus. See how you translated **light** in the previous verse. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:36 xu4p rc://*/ta/man/translate/figs-idiom υἱοὶ φωτὸς 1 Here, **sons of light** is an idiom that refers to people who live according to God’s truth and goodness, which Jesus has revealed to them. Here, **sons** does not refer specifically to male children and **light** does not refer to Jesus. If this expression would be confusing in your language, you could express the meaning plainly or use a simile. Alternate translation: “people who share in God’s truth and goodness” (See: [[rc://*/ta/man/translate/figs-idiom]]) -12:37-43 s1wh rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIn [12:37–43](../12/37.md) John interrupts the main storyline in order to explain how the Jewish people had fulfilled prophecies that had been spoken by the prophet Isaiah. Use the natural form in your language for expressing background information for these verses. (See: [[rc://*/ta/man/translate/writing-background]]) +12:37–43 s1wh rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIn [12:37–43](../12/37.md) John interrupts the main storyline in order to explain how the Jewish people had fulfilled prophecies that had been spoken by the prophet Isaiah. Use the natural form in your language for expressing background information for these verses. (See: [[rc://*/ta/man/translate/writing-background]]) 12:37 g1z3 σημεῖα 1 See how you translated **signs** in [2:11](../02/11.md). See also the discussion of **signs** in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracles” 12:38 k15e rc://*/ta/man/translate/figs-activepassive ἵνα ὁ λόγος Ἠσαΐου τοῦ προφήτου πληρωθῇ 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. Alternate translation: “in order to fulfill the word of Isaiah the prophet” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 12:38 n4m7 rc://*/ta/man/translate/figs-metonymy ὁ λόγος Ἠσαΐου τοῦ προφήτου 1 Here, **word** refers to the specific prophecy written down by Isaiah that is quoted in the second half of this verse. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “this prophecy of Isaiah the prophet” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1767,7 +1767,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 12:50 tar2 rc://*/ta/man/translate/figs-explicit οἶδα, ὅτι ἡ ἐντολὴ αὐτοῦ 1 Here, **his command** refers to the teachings that God commanded Jesus to speak, as mentioned in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “I know that what he commanded me to speak” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:50 q9cr rc://*/ta/man/translate/figs-explicit ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν 1 This phrase means that what God commanded Jesus to say gives **eternal life** to those who believe it. If it would be helpful to your readers, you could express the meaning explicitly. Alternate translation: “his command gives eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]]) 13:intro zk68 0 # John 13 General Notes\n\n## Structure and Formatting\n\n1. The Passover meal begins: Jesus washes his disciples’ feet (13:1–20)\n2. Jesus predicts that Judas will betray him (13:21–30)\n3. Jesus commands his disciples to love each other (13:31–35)\n4. Jesus predicts that Peter will deny him (13:36–38)\n\nThe events of this chapter are commonly referred to as the “Last Supper.” In many ways this Passover meal parallels the sacrifice of Jesus as the lamb of God. (See: [[rc://*/tw/dict/bible/kt/lordssupper]] and [[rc://*/tw/dict/bible/kt/passover]])\n\n## Special Concepts in this Chapter\n\n### The washing of feet\n\nPeople in the Ancient Near East thought that feet were very dirty. Only servants would wash people’s feet. The disciples did not want Jesus to wash their feet, because they considered him to be their master and themselves to be his servants, and it was a servant’s job to wash the feet of master and guests. However, Jesus wanted to show them that his disciples need to humbly serve and love each other. (See: [[rc://*/ta/man/translate/translate-symaction]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase one time in this chapter ([13:19](../13/19.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../../exo/03/14.md). For these reasons many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://*/tw/dict/bible/kt/yahweh]]).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The disciple whom Jesus loved”\n\nThe Apostle John first referred to himself as the disciple “whom Jesus loved” in this chapter ([13:23](../13/23.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to add a first person pronoun to these references and the other references to John in ([13:23–25](../13/23.md)). If your language can retain the third person references, then you may still want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/names/johntheapostle]] and [[rc://*/ta/man/translate/figs-123person]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([13:31](../13/31.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) -13:1-4 wk2k rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIt is not yet **Passover**, and **Jesus** is with his disciples for the evening meal. [13:1–4](../13/01.md) explain the setting of the story and give background information about Jesus and Judas. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) +13:1–4 wk2k rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIt is not yet **Passover**, and **Jesus** is with his disciples for the evening meal. [13:1–4](../13/01.md) explain the setting of the story and give background information about Jesus and Judas. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 13:1 z4q9 rc://*/ta/man/translate/figs-metonymy ἦλθεν αὐτοῦ ἡ ὥρα 1 Here, the word **hour** is used to refer to the time God had planned for Jesus to be arrested and killed. See how you translated this word in [7:30](../07/30.md). Alternate translation: “the right time to arrest him had come” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 13:1 w7w3 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατέρα 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 13:1 a1w4 rc://*/ta/man/translate/figs-explicit τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ 1 This phrase refers to Jesus’ disciples. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “his own disciples who were with him in the world” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -2212,7 +2212,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 17:26 gk2j rc://*/ta/man/translate/figs-metaphor ἡ ἀγάπη ἣν ἠγάπησάς με, ἐν αὐτοῖς ᾖ 1 Here Jesus speaks of God’s **love** as if it were an object that could be inside a person. If this use of **love** might confuse your readers, you could express the meaning plainly. Alternate translation: “they may love others in the same way that you have loved me” or “the love with which you have loved me may be experienced by them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 17:26 ilzj rc://*/ta/man/translate/figs-idiom κἀγὼ ἐν αὐτοῖς 1 Here, Jesus uses the word **in** to express the close personal relationship between himself and those who believe in him. See how you translated a similar phrase in [10:38](../10/38.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 18:intro ltl2 0 # John 18 General Notes\n\n## Structure and Formatting\n\n1. Soldiers and guards arrest Jesus (18:1–11)\n2. The priests question Jesus, and Peter denies Jesus (18:12–27)\n3. Pilate questions Jesus (18:28–40)\n\n## Special Concepts in this Chapter\n\n### “It is not lawful for us to put any man to death”\n\nThe Roman government did not allow the Jews to kill criminals, so the Jews needed to ask Pilate, the governor, to kill him ([18:31](../18/31.md)).\n\n### King of the Jews\n\nWhen Pilate asked if Jesus were the King of the Jews ([18:33](../18/33.md)), he was asking if Jesus were claiming to be a political leader like King Herod, whom the Romans allowed to rule Judea. When he asked the crowd if he should release the King of the Jews ([18:39](../18/39.md)), he is mocking the Jews, because the Romans and Jews hated each other. He was also mocking Jesus, because he did not think that Jesus was a king at all. (See: [[rc://*/ta/man/translate/figs-irony]]) -18:1-2 sq3t rc://*/ta/man/translate/writing-background 0 # General Information:\n\n[18:1–2](../18/01.md) give background information for the events that follow. Verse 1 says where the events took place. Verse 2 gives background information about Judas. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) +18:1–2 sq3t rc://*/ta/man/translate/writing-background 0 # General Information:\n\n[18:1–2](../18/01.md) give background information for the events that follow. Verse 1 says where the events took place. Verse 2 gives background information about Judas. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 18:1 cxz8 rc://*/ta/man/translate/writing-newevent ταῦτα εἰπὼν, Ἰησοῦς 1 John uses this phrase to mark the beginning of a new event that happened soon after the events that the story has just told. Use the natural form in your language for introducing a new event. Alternate translation: “Soon after Jesus spoke these words, he” (See: [[rc://*/ta/man/translate/writing-newevent]]) 18:1 pxtm rc://*/ta/man/translate/figs-possession τοῦ χειμάρρου τοῦ Κεδρὼν 1 John is using **of** to describe a **brook** that is called **Kidron**. If this is not clear in your language, you could use a different expression. Alternate translation: “the Kidron Brook” or “the brook that people called ‘Kidron’” (See: [[rc://*/ta/man/translate/figs-possession]]) 18:1 z9bw rc://*/ta/man/translate/translate-names τοῦ χειμάρρου τοῦ Κεδρὼν 1 **Kidron** is a valley in Jerusalem that is between the Temple Mount and the Mount of Olives. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -2432,7 +2432,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 19:35 p17b rc://*/ta/man/translate/writing-background 0 This verse is a break from the main storyline in which John provides some background information about himself. John is telling readers that they can trust what he has written because he saw these events happen. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 19:35 bs5s rc://*/ta/man/translate/figs-123person ὁ ἑωρακὼς & αὐτοῦ & ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει 1 These phrases refer to the apostle John, who wrote this Gospel. He is speaking of himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the one who saw this … my … I know that I speak the truth” (See: [[rc://*/ta/man/translate/figs-123person]]) 19:35 c9q7 rc://*/ta/man/translate/figs-ellipsis ἵνα καὶ ὑμεῖς πιστεύητε 1 John is leaving out some of the words that this clause would need in many languages in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “so that you would also believe that Jesus is the Messiah” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -19:36-37 wid6 rc://*/ta/man/translate/writing-background 0 # General Information:\n\n[19:36–37](../19/36.md) are another break from the main storyline in which John tells us that the two events in [19:33–34](../19/33.md) made some prophecies in scripture come true. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) +19:36–37 wid6 rc://*/ta/man/translate/writing-background 0 # General Information:\n\n[19:36–37](../19/36.md) are another break from the main storyline in which John tells us that the two events in [19:33–34](../19/33.md) made some prophecies in scripture come true. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 19:36 uyvo rc://*/ta/man/translate/writing-quotations ἐγένετο & ταῦτα, ἵνα ἡ Γραφὴ πληρωθῇ 1 Here John uses **that the scripture would be fulfilled** to introduce a quotation from an Old Testament book ([Psalm 34:20](../../psa/34/20.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “these things happened in order that what is written in the Psalms might be fulfilled” (See: [[rc://*/ta/man/translate/writing-quotations]]) 19:36 l8zi rc://*/ta/man/translate/figs-explicit ἐγένετο & ταῦτα 1 Here, **these things** refers to the two events described in [19:33–34](../19/33.md). If it would be more natural in your language, you could state this explicitly. Alternate translation: “the soldiers did not break Jesus’ legs but pierced his side” (See: [[rc://*/ta/man/translate/figs-explicit]]) 19:36 qwl5 rc://*/ta/man/translate/figs-activepassive ἵνα ἡ Γραφὴ πληρωθῇ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “in order to fulfill the words that someone wrote in scripture” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -2559,7 +2559,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 20:29 q81m rc://*/ta/man/translate/figs-ellipsis πεπίστευκας & πιστεύσαντες 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “you have believed that I have become alive again … having believed that I have become alive again” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 20:29 sax7 rc://*/ta/man/translate/figs-activepassive μακάριοι οἱ μὴ ἰδόντες 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God blesses those not having seen” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 20:29 q9fb rc://*/ta/man/translate/figs-ellipsis μὴ ἰδόντες 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “not having seen me” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -20:30-31 yd1j rc://*/ta/man/translate/writing-endofstory 0 # General Information:\n\nIn [20:30–31](../20/30.md) John comments about the story he has written in chapters 1 through 20. He also states his reason for writing this book. He does this in order to indicate that the story is almost finished. Use the natural form in your language for expressing the conclusion of a story. (See: [[rc://*/ta/man/translate/writing-endofstory]]) +20:30–31 yd1j rc://*/ta/man/translate/writing-endofstory 0 # General Information:\n\nIn [20:30–31](../20/30.md) John comments about the story he has written in chapters 1 through 20. He also states his reason for writing this book. He does this in order to indicate that the story is almost finished. Use the natural form in your language for expressing the conclusion of a story. (See: [[rc://*/ta/man/translate/writing-endofstory]]) 20:30 azxu σημεῖα 1 See how you translated the term **signs** in [2:11](../02/11.md). See also the discussion of **signs** in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracles” 20:30 xz6j rc://*/ta/man/translate/figs-activepassive ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Since John wrote this Gospel, you should use the first person pronoun “I” to indicate who did the action. Alternate translation: “which I have not written in this book” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 20:31 zlc5 rc://*/ta/man/translate/figs-explicit ταῦτα 1 Here, **these things** could mean: (1) the miraculous signs that John wrote about in his Gospel and mentioned in the previous verse. Alternate translation: “these signs” (2) everything that John wrote about in his Gospel. Alternate translation: “everything in this book” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -2573,7 +2573,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 21:intro e1bg 0 # John 21 General Notes\n\n## Structure and Formatting\n\n1. Jesus eats breakfast with his disciples (21:1–14)\n2. Jesus restores Peter as his disciple (21:15–19)\n3. Jesus and Peter speak about John (21:20–23)\n4. John concludes his Gospel (21:24–25)\n\n## Important Figures of Speech in this Chapter\n\n### The metaphor of sheep\n\nBefore Jesus died, he spoke of himself taking care of his people as if he were a good shepherd taking care of sheep ([10:11](../10/11.md)). After he became alive again, Jesus commanded Peter to take care of other believers in the same way. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The disciple whom Jesus loved”\n\nThe apostle John referred to himself as the disciple “whom Jesus loved” twice in this chapter ([21:7](../21/07.md), [20](../21/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to use a first person pronoun for these references and the other references to John throughout this chapter. You would also need to use first person plural pronouns in this chapter for all references to the disciples as a group, since John was one of them. If your language can retain the third person references, then you may want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/names/johntheapostle]] and [[rc://*/ta/man/translate/figs-123person]])\n\n### Different words for “love”\n\nIn [21:15–17](../21/15.md), Jesus and Peter speak to each other using two different words in the original language that could both be translated as “love.” These words are often used interchangeably. However, when they are used together, as in [21:15–17](../21/15.md), they can have slightly different meanings. One word can refer to a type of love that is based on affection and friendship, but the other word can refer to a type of love that is based on sincere devotion and high esteem for the person being loved. Although the UST translates both of these words as “love,” the notes will provide more specific alternatives. 21:1 x44v rc://*/ta/man/translate/writing-newevent μετὰ ταῦτα 1 This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://*/ta/man/translate/writing-newevent]]) 21:1 yj6k rc://*/ta/man/translate/translate-names θαλάσσης τῆς Τιβεριάδος 1 This **Sea** was also called “the Sea of Galilee.” See how you translated the similar name in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/translate-names]]) -21:2-3 et5h rc://*/ta/man/translate/writing-background 0 # General Information:\n\n[21:2–3](../21/02.md) provide background information on what happens in the story before Jesus appears to his disciples at the Sea of Tiberias. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) +21:2–3 et5h rc://*/ta/man/translate/writing-background 0 # General Information:\n\n[21:2–3](../21/02.md) provide background information on what happens in the story before Jesus appears to his disciples at the Sea of Tiberias. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 21:2 b421 rc://*/ta/man/translate/figs-activepassive Θωμᾶς ὁ λεγόμενος Δίδυμος 1 See how you translated this phrase in [11:16](../11/16.md). (See: [[rc://*/ta/man/translate/figs-activepassive]]) 21:2 m4gx rc://*/ta/man/translate/translate-names Κανὰ τῆς Γαλιλαίας 1 See how you translated **Cana of Galilee** in [2:1](../02/01.md). (See: [[rc://*/ta/man/translate/translate-names]]) 21:2 xyiv rc://*/ta/man/translate/figs-explicit οἱ τοῦ Ζεβεδαίου 1 This phrase refers to the disciples John and James, whom Jesus called “sons of thunder” in [Mark 3:17](../../mrk/03/17.md). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “James and I, the sons of Zebedee” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -2646,7 +2646,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 21:23 cs14 rc://*/ta/man/translate/writing-pronouns αὐτῷ 1 The pronoun **him** here refers to Peter. If this might confuse your readers, you could state that explicitly, as in the UST. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 21:23 elmi rc://*/ta/man/translate/writing-pronouns ὅτι οὐκ ἀποθνῄσκει & αὐτὸν 1 The pronouns **he** and **him** here refer to John. If this might confuse your readers, you could state that explicitly, as in the UST. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 21:23 qxqr ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ 1 See how you translated this sentence in the previous verse. -21:24-25 s5bp rc://*/ta/man/translate/writing-endofstory 0 # General Information:\n\nIn [21:24–25](../21/24.md) John indicates the end of his Gospel by giving a closing comment about himself and what he has written in this book. Use the natural form in your language for expressing the conclusion of a story.(See: [[rc://*/ta/man/translate/writing-endofstory]]) +21:24–25 s5bp rc://*/ta/man/translate/writing-endofstory 0 # General Information:\n\nIn [21:24–25](../21/24.md) John indicates the end of his Gospel by giving a closing comment about himself and what he has written in this book. Use the natural form in your language for expressing the conclusion of a story.(See: [[rc://*/ta/man/translate/writing-endofstory]]) 21:24 d6t5 rc://*/ta/man/translate/figs-123person οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων, καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν 1 In this verse John is speaking about himself in the third person. If this is confusing in your language, you can use the first person. Alternate translation: “I am the disciple who testifies about these things and who wrote these things, and we know that my testimony is true” (See: [[rc://*/ta/man/translate/figs-123person]]) 21:24 f7ww rc://*/ta/man/translate/figs-explicit τούτων & ταῦτα 1 In this verse, **these things** refers to everything that John has written in this Gospel. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “everything in this book … all these things” (See: [[rc://*/ta/man/translate/figs-explicit]]) 21:24 h5i9 rc://*/ta/man/translate/figs-exclusive οἴδαμεν 1 Here the pronoun **we** is exclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]]) diff --git a/tn_JOB.tsv b/tn_JOB.tsv index b73af8c01f..97fba36338 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n\n### Outline of Job\n\n1. Job is introduced (1:1–2:13)\n * Job is blameless and wealthy (1:1–5)\n * Yahweh allows Satan to test Job (1:6–2:10)\n1. Three friends speak to Job (3:1–14:22)\n * Eliphaz, Bildad, and ZopharJob replies to each\n1. They speak to him again (15:1–21:34)\n * Eliphaz, Bildad, and ZopharJob replies to each\n1. They speak a third time (22:1–31:40)\n * Eliphaz and BildadJob replies to each\n1. Elihu speaks to Job (32:1–37:24)\n1. Yahweh answers Job out of the whirlwind (38:1–41:34)\n1. Job is humbled before Yahweh (42:1–6)\n1. Yahweh rebukes Eliphaz, Bildad, and Zophar (42:7–9)\n1. Yahweh prospers Job again (42:10–17)\n\n### What is the Book of Job about?\n\nThe Book of Job is about a man named Job who experienced disaster even though he was faithful to Yahweh. Job speaks with three friends and asks why Yahweh lets him experience trials and losses. The book teaches that we cannot understand all of Yahweh’s ways, and when we suffer, it is more important to trust Yahweh than it is to understand the reason for the suffering.\n\n### How should the title of this book be translated?\n\nThe Book of Job is named for Job, the main character in the book. His name is not related to the English word “job.” Translators might use the traditional title of “The Book of Job” or just “Job.” Or they may choose a clearer title, such as “The Book About Job” or “The Book About a Man Named Job.”\n\n### Who wrote the Book of Job?\n\nWe do not know who wrote the Book of Job. Many people suggest that Moses composed or compiled the book, but it may have been written after the time of Moses.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Does sin cause suffering?\n\nWhen a person sins against Yahweh, it can cause the person to experience suffering. People in the ancient Near East generally believed that a person suffered because they or their ancestors sinned against God. This is what many religions teach. However, the Book of Job shows that a person may suffer even if he or she has not sinned. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Were Eliphaz, Bildad, and Zophar really Job’s friends?\n\nJob 2:11 refers to Eliphaz, Bildad, and Zophar as the friends of Job. But they did not comfort Job. Instead, they tried to persuade Job to say something about God that Job believed was not true. So we might wonder if it is right to translate the word as “friends.” They did care about Job and they wanted to help him. However, what they said did not help Job because they did not understand the truth about God.\n\n### When did the events in the Book of Job take place?\n\nWe do not know when the events in the Book of Job took place. It seems to be set around the time of Abraham and Isaac in the Book of Genesis. However, some verses are similar to ones in the Books of Proverbs and Isaiah, which are set much later.\n\n## Part 3: Important Translation Issues\n\n### What style of writing is in the Book of Job?\n\nThe writer starts and ends the Book of Job by telling what happened to Job in narrative form. He wrote the other parts in poetry form. In the ancient Near East, writers often used poetry to discuss matters of wisdom.\n\n### Is the Book of Job difficult to translate?\n\nThe Book of Job has many uncommon words and phrases, making parts of it hard to understand translate. For this reason, translators may decide to translate this book after they have translated other books of the Bible. However, since the writer did not connect Job with a specific time or place in history, the translator may decide to translate this book before other Old Testament books. -1:intro lym1 0 # Job 1 General Notes\n\n## Structure and formatting\n\nThis chapter introduces a story about a man named Job who lives during a time long before the author.\n\n## Special concepts in this chapter\n\n### Wealth\n\nJob is very rich. During his time, a man’s wealth is measured by the number of animals he owns. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Feasts\n\nJob is a very godly man and celebrates Yahweh’s provision by having feasts. It must be remembered that Job lives prior to the law of Moses, so his religious practices are different than the Hebrew people after Moses. The events of this book occur about the same time as the life of Abraham. Therefore, this book corresponds more with Genesis 12-50 than the rest of the Old Testament. (See:[[rc://*/tw/dict/bible/kt/godly]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Job’s faith\nSatan believes that Job’s faith is based on Yahweh’s blessings. He challenges Yahweh to remove these blessings from Job’s life because he thinks that Job will no longer trust in Yahweh if this happens. (See: [[rc://*/tw/dict/bible/kt/faith]], [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/trust]]) +1:intro lym1 0 # Job 1 General Notes\n\n## Structure and formatting\n\nThis chapter introduces a story about a man named Job who lives during a time long before the author.\n\n## Special concepts in this chapter\n\n### Wealth\n\nJob is very rich. During his time, a man’s wealth is measured by the number of animals he owns. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Feasts\n\nJob is a very godly man and celebrates Yahweh’s provision by having feasts. It must be remembered that Job lives prior to the law of Moses, so his religious practices are different than the Hebrew people after Moses. The events of this book occur about the same time as the life of Abraham. Therefore, this book corresponds more with Genesis 12–50 than the rest of the Old Testament. (See:[[rc://*/tw/dict/bible/kt/godly]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Job’s faith\nSatan believes that Job’s faith is based on Yahweh’s blessings. He challenges Yahweh to remove these blessings from Job’s life because he thinks that Job will no longer trust in Yahweh if this happens. (See: [[rc://*/tw/dict/bible/kt/faith]], [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/trust]]) 1:1 k5g4 rc://*/ta/man/translate/translate-names land of Uz 0 Possible locations are: (1) a place in ancient Edom east of the Jordan River in modern western Jordan or (2) a place east of the Euphrates River in modern Iran. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 r5aj rc://*/ta/man/translate/figs-doublet blameless and upright 0 The words “blameless” and “upright” share similar meanings and emphasize that Job was a righteous man. Alternate translation: “one who did what was right before God” (See: [[rc://*/ta/man/translate/figs-doublet]]) 1:1 qj15 one who feared God 0 Alternate translation: “one who honored God” @@ -421,16 +421,16 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 8:9 m5vp rc://*/ta/man/translate/figs-metaphor our days on earth are a shadow 0 The shortness of life is spoken of as if it were a shadow which quickly disappears. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:10 h2ae rc://*/ta/man/translate/figs-rquestion Will they not teach you and tell you? Will they not speak words from their hearts? 0 Bildad uses these rhetorical questions to rebuke Job for not agreeing with Bildad and the ancestors. They can be translated as statements. Alternate translation: “They will teach you and tell you and speak what they sincerely believe.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 8:10 u4ad rc://*/ta/man/translate/figs-metonymy from their hearts 0 Here the word “hearts” represents their inner beliefs. Alternate translation: “that they sincerely believe” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -8:11 a2hm 0 # General Information:\n\nIt is unclear if this verse is the teaching of Bildad, or if Bildad is quoting the sayings of the ancestors of [Job 8:8-10](./08.md). +8:11 a2hm 0 # General Information:\n\nIt is unclear if this verse is the teaching of Bildad, or if Bildad is quoting the sayings of the ancestors of [Job 8:8–10](./08.md). 8:11 tj37 rc://*/ta/man/translate/figs-rquestion Can papyrus grow without a marsh? Can reeds grow without water? 0 Bildad uses these two parallel questions to emphasize the single point that people cannot live without God. Here the plants represent people and the water represents God. The questions can be translated as statements. Alternate translation: “Papyrus plants cannot grow away from the marshes. Reeds cannot grow without water.” (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-metaphor]]) 8:11 ig9q papyrus 0 a tall reed-like plant that grows in shallow water -8:12 ht78 0 # General Information:\n\nIt is unclear if this verse is the teaching of Bildad, or if Bildad is quoting the sayings of the ancestors of [Job 8:8-10](./08.md). +8:12 ht78 0 # General Information:\n\nIt is unclear if this verse is the teaching of Bildad, or if Bildad is quoting the sayings of the ancestors of [Job 8:8–10](./08.md). 8:12 q4x1 rc://*/ta/man/translate/figs-explicit While they are still green and not cut down, they wither before any other plant 0 It is implied that they wither when there is no water. This can be stated explicitly. Alternate translation: “Without water, they stop growing and wither faster than any other plant, even if no one cuts them down” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:12 ugh5 wither 0 Alternate translation: “dry up” -8:13 vn8n 0 # General Information:\n\nIt is unclear if this verse is the teaching of Bildad, or if Bildad is quoting the sayings of the ancestors of [Job 8:8-10](./08.md). +8:13 vn8n 0 # General Information:\n\nIt is unclear if this verse is the teaching of Bildad, or if Bildad is quoting the sayings of the ancestors of [Job 8:8–10](./08.md). 8:13 y6pd rc://*/ta/man/translate/figs-metonymy So also are the paths of all who forget God 0 Here “the paths” represents a person’s future and the events that will happen to them. Alternate translation: “The same thing will happen to everyone who forgets God” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 8:13 fc76 the hope of the godless will perish 0 Alternate translation: “the things the godless person desires will not happen” -8:14 m1bj rc://*/ta/man/translate/figs-genericnoun 0 # General Information:\n\nIt is unclear if this verse is the teaching of Bildad, or if Bildad is quoting the sayings of the ancestors of [Job 8:8-10](./08.md). In this verse the pronoun “his” refers to the godless person, who represents godless people in general. It may be helpful to readers to use the plural pronouns “they” and “their.” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) +8:14 m1bj rc://*/ta/man/translate/figs-genericnoun 0 # General Information:\n\nIt is unclear if this verse is the teaching of Bildad, or if Bildad is quoting the sayings of the ancestors of [Job 8:8–10](./08.md). In this verse the pronoun “his” refers to the godless person, who represents godless people in general. It may be helpful to readers to use the plural pronouns “they” and “their.” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) 8:14 yg2t rc://*/ta/man/translate/figs-parallelism His confidence will break apart … his trust is as weak as a spider’s web 0 These two phrases mean the same thing and emphasize that the godless person is trusting in something that cannot save him. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 8:14 e61x rc://*/ta/man/translate/figs-simile his trust is as weak as a spider’s web 0 Here Bildad compares the trust of the godless person to a spider’s web; the slightest force will break both. (See: [[rc://*/ta/man/translate/figs-simile]]) 8:15 h15h rc://*/ta/man/translate/figs-genericnoun 0 # General Information:\n\nIn this verse the pronouns “he” and “him” refer to the godless person, who represents godless people in general. It may be helpful to readers to use the plural pronouns “they” and “their.” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) @@ -447,7 +447,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 8:18 tq8v his place 0 Alternate translation: “the rocky ground” or “the garden” 8:18 b7jg rc://*/ta/man/translate/figs-personification that place will deny him and say, ‘I never saw you.’ 0 The garden is spoken of as if it had human ability to speak. The garden immediately forgets that he existed. (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metaphor]]) 8:19 llr9 rc://*/ta/man/translate/figs-irony this is the “joy” of such a person’s behavior 0 Bildad is speaking with irony to express that there is not any real joy for the godless person. Alternate translation: “this is all the joy they will receive from their godless actions” (See: [[rc://*/ta/man/translate/figs-irony]]) -8:19 z27b rc://*/ta/man/translate/figs-metaphor other plants will sprout out of the same soil in his place 0 Bildad continues the metaphor from [Job 8:16-18](./16.md). Other godless people are spoken of as plants who take the place of the first godless man when he dies. Alternate translation: “when one wicked man dies, another will take his place” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +8:19 z27b rc://*/ta/man/translate/figs-metaphor other plants will sprout out of the same soil in his place 0 Bildad continues the metaphor from [Job 8:16–18](./16.md). Other godless people are spoken of as plants who take the place of the first godless man when he dies. Alternate translation: “when one wicked man dies, another will take his place” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:19 n1qg sprout 0 Alternate translation: “grow” 8:19 j8fx the same soil 0 Alternate translation: “the rocky ground” or “the garden” 8:19 y97b in his place 0 Alternate translation: “in the place of the godless man” @@ -782,7 +782,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:5 iz79 rc://*/ta/man/translate/figs-metonymy The number of his months is with you 0 The number of man’s months being with God represents God deciding the number of months that the man will live. “You decide how many months he will live” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 14:5 jij3 rc://*/ta/man/translate/figs-metaphor you have appointed his limits that he cannot pass 0 Passing a limit represents living past a time that God has set for a person to die. Alternate translation: “you have appointed the time that he will die, and he cannot live longer than that” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:6 w4rx hired man 0 a man who is hired to do a job and goes home afterwards -14:7 l8i1 rc://*/ta/man/translate/figs-abstractnouns There can be hope for a tree 0 If your language does not use an abstract noun for the idea behind the word **hope**, you can express the same idea with the verb “hope.” The hope is explained in verses 7-9. Alternate translation: “We can hope that a tree will live again” (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-explicit]]) +14:7 l8i1 rc://*/ta/man/translate/figs-abstractnouns There can be hope for a tree 0 If your language does not use an abstract noun for the idea behind the word **hope**, you can express the same idea with the verb “hope.” The hope is explained in verses 7–9. Alternate translation: “We can hope that a tree will live again” (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-explicit]]) 14:7 ezr1 it might sprout again 0 Alternate translation: “it might start growing again” 14:7 jj4i rc://*/ta/man/translate/figs-metaphor so that its tender stalk does not disappear 0 Disappearing represents dying. Alternate translation: “so that its young shoot will not die” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:8 u25b Though 0 Alternate translation: “Even if” @@ -1055,7 +1055,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 18:20 wn9y rc://*/ta/man/translate/figs-merism Those who live in the west … those who live in the east will be frightened by it 0 The phrases “in the west” and “in the east” are together a merism that refers to all people living everywhere. This is an exaggeration as not everyone on the earth will hear about what happened to a specific wicked person. Alternate translation: “Everyone in the whole world will be horrified and frightened when they see what happens to the wicked person” or “Many people who live in the east and in the west will be horrified and frightened when they see what happens to the wicked person” (See: [[rc://*/ta/man/translate/figs-merism]] and [[rc://*/ta/man/translate/figs-hyperbole]]) 18:20 r4pt one day 0 Alternate translation: “someday” 18:21 da3s rc://*/ta/man/translate/figs-parallelism the homes of unrighteous people, the places of those who do not know God 0 These two phrases have the same meaning and refer to the same people. Here these people are referred to by the places where they live. Alternate translation: “unrighteous people, those who do not know God” (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-metonymy]]) -19:intro vq57 0 # Job 19 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is Job’s response to Bildad.\n\nVerses 25-27 are very important to this book. They show the great depth of Job’s faith in Yahweh after his most difficult time. (See: [[rc://*/tw/dict/bible/kt/faith]]) +19:intro vq57 0 # Job 19 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is Job’s response to Bildad.\n\nVerses 25–27 are very important to this book. They show the great depth of Job’s faith in Yahweh after his most difficult time. (See: [[rc://*/tw/dict/bible/kt/faith]]) 19:1 rlm3 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nSee: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]] 19:1 u8kd Connecting Statement: 0 # Connecting Statement:\n\nJob speaks to his three friends. 19:2 xxa9 rc://*/ta/man/translate/figs-rquestion How long will you make me suffer and break me into pieces with words? 0 Job uses this question to complain about how his friends are treating him. Alternate translation: “Stop making me suffer and breaking me into pieces with words.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -1451,7 +1451,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 25:6 c7kh rc://*/ta/man/translate/figs-parallelism How much less man … a son of man, who is a worm 0 These two lines say the same thing and are used together to emphasize that man is not perfect. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 25:6 h6x7 rc://*/ta/man/translate/figs-metaphor who is a worm 0 Bildad states that human beings are as worthless as worms. Alternate translation: “who is as worthless as a worm” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 25:6 l7b7 rc://*/ta/man/translate/figs-metonymy a son of man 0 This is another way of referring to a person. Alternate translation: “a person” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -26:intro f665 0 # Job 26 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is Job’s response to Bildad.\n\nThis chapter begins a section continuing through chapter 31.\n\n## Special concepts in this chapter\n\n### Yahweh’s power\nWhile Bildad describes Yahweh’s power as being so much greater than Job’s, Job understands the true extent of Yahweh’s power. It is not just over Job’s life, but over all of creation.\n\n## Other possible translation difficulties in this chapter\n\n### Sarcasm\n\nJob uses sarcasm in this chapter. This is the use of irony to insult Bildad. (See: [Job 1-4](./01.md) and [[rc://*/ta/man/translate/figs-irony]]) +26:intro f665 0 # Job 26 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is Job’s response to Bildad.\n\nThis chapter begins a section continuing through chapter 31.\n\n## Special concepts in this chapter\n\n### Yahweh’s power\nWhile Bildad describes Yahweh’s power as being so much greater than Job’s, Job understands the true extent of Yahweh’s power. It is not just over Job’s life, but over all of creation.\n\n## Other possible translation difficulties in this chapter\n\n### Sarcasm\n\nJob uses sarcasm in this chapter. This is the use of irony to insult Bildad. (See: [Job 1–4](./01.md) and [[rc://*/ta/man/translate/figs-irony]]) 26:2 lud4 rc://*/ta/man/translate/figs-irony How you have helped one … the arm that has no strength 0 In these statements, Job is accusing Bildad. The word “one” refers to Job. And, the word “arm” represents the whole person. Alternate translation: “I am powerless and have no strength, but you act like you have helped me; but really, you have not helped me at all” (See: [[rc://*/ta/man/translate/figs-irony]] and [[rc://*/ta/man/translate/figs-synecdoche]]) 26:3 s1r5 rc://*/ta/man/translate/figs-irony How you have advised one who has no wisdom and announced to him sound knowledge 0 Job is saying that Bildad has not provided him with good advice and knowledge. Alternate translation: “You act like I have no wisdom and that you have advised me, that you have given me good advice” (See: [[rc://*/ta/man/translate/figs-irony]]) 26:3 y2kk announced to him sound knowledge 0 Alternate translation: “given him good advice” @@ -1527,7 +1527,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 27:20 l3kn a storm takes him away 0 Alternate translation: “a violent wind blows him away” 27:21 l4at rc://*/ta/man/translate/figs-personification it sweeps him out of his place 0 Job speaks of the wind blowing the wicked man out of his house as if the wind were a person sweeping dust out of a house with a broom. Alternate translation: “the wind sweeps him out of his place like a woman who sweeps dirt out of a house” or “the wind easily blows him out of his place” (See: [[rc://*/ta/man/translate/figs-personification]]) 27:21 i9ce his place 0 Alternate translation: “his home” -27:22 wmn4 rc://*/ta/man/translate/figs-personification 0 # General Information:\n\nIn verses 22-23 Job speaks of the wind as if it were a person attacking the wicked person. (See: [[rc://*/ta/man/translate/figs-personification]]) +27:22 wmn4 rc://*/ta/man/translate/figs-personification 0 # General Information:\n\nIn verses 22–23 Job speaks of the wind as if it were a person attacking the wicked person. (See: [[rc://*/ta/man/translate/figs-personification]]) 27:22 xs2l rc://*/ta/man/translate/figs-personification It throws itself at him 0 Here the phrase “throws itself at him” represents the wind blowing strong against him like an attacker. Alternate translation: “It blows strong against him like someone attacking him” (See: [[rc://*/ta/man/translate/figs-personification]]) 27:22 fa8c rc://*/ta/man/translate/figs-personification he tries to flee out of its hand 0 Here “hand” represents the power or control that the wind has over the wicked man. Alternate translation: “he tries to flee out of its control” (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metonymy]]) 27:23 kvs2 rc://*/ta/man/translate/translate-symaction It claps its hands at him 0 Clapping the hands is a way of mocking someone. Here it represents the wind making loud noises. Alternate translation: “It makes loud noises like someone clapping his hands to mock him” (See: [[rc://*/ta/man/translate/translate-symaction]] and [[rc://*/ta/man/translate/figs-personification]]) @@ -1561,7 +1561,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:10 h31b rc://*/ta/man/translate/figs-synecdoche his eye sees 0 Here “his eye” represents him. Alternate translation: “he sees” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 28:11 ar22 rc://*/ta/man/translate/figs-metaphor He ties up the streams so they do not run 0 Here “ties up the streams” means damming or blocking the streams. Alternate translation: “He blocks the streams so they do not flow” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 28:11 c3wt what is hidden there 0 This refers to things that people normally do not see because they are in the ground or underwater. -28:12 n9fd rc://*/ta/man/translate/figs-metaphor 0 # General Information:\n\nIn 28:12-28, wisdom and understanding are spoken of as if they were precious objects that are in some place and people want to find them. Finding wisdom and understanding represents becoming wise and learning to understand things well. (See: [[rc://*/ta/man/translate/figs-metaphor]]) +28:12 n9fd rc://*/ta/man/translate/figs-metaphor 0 # General Information:\n\nIn 28:12–28, wisdom and understanding are spoken of as if they were precious objects that are in some place and people want to find them. Finding wisdom and understanding represents becoming wise and learning to understand things well. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 28:12 k2hz rc://*/ta/man/translate/figs-parallelism Where will wisdom be found? Where is the place of understanding? 0 These questions mean the same thing and are used to show that it is very difficult to find wisdom and understanding. Alternate translation: “It is very difficult to find wisdom and understanding.” (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-rquestion]]) 28:12 bcr2 rc://*/ta/man/translate/figs-metaphor Where will wisdom be found? Where is the place of understanding 0 Becoming wise and understanding is spoken of as finding wisdom and understanding. Alternate translation: “How do people become wise? How do people learn to understand things well” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 28:13 drv1 rc://*/ta/man/translate/figs-metaphor Man does not know its price 0 This could mean: (1) wisdom is spoken of as if it were something that people can buy. Alternate translation: “People do not know what it is worth” or (2) the word translated as “price” means “place.” Alternate translation: “People do not know where it is” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1621,7 +1621,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 29:15 z9qd rc://*/ta/man/translate/figs-metaphor I was eyes to blind people 0 This represents helping blind people. Alternate translation: “I was like eyes for blind people” or “I guided blind people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 29:15 qwg2 rc://*/ta/man/translate/figs-metaphor I was feet to lame people 0 This represents helping blind people. Alternate translation: “I was like feet for lame people” or “I supported lame people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 29:16 dv24 rc://*/ta/man/translate/figs-metaphor I was a father to needy people 0 Here “I was a father” represents providing for people. Alternate translation: “I provided for needy people as a father provides for his children” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -29:17 h48z 0 # General Information:\n\nIn verses 18-20 Job tells about the things he used to say before bad things happened to him. +29:17 h48z 0 # General Information:\n\nIn verses 18–20 Job tells about the things he used to say before bad things happened to him. 29:17 rxh7 rc://*/ta/man/translate/figs-metaphor I broke the jaws of … I plucked the victim 0 Job speaks of unrighteous people who persecute others as if they were wild animals that attack their victims by picking them up between their teeth. Alternate translation: “I made unrighteous people stop persecuting people, like someone who breaks the jaw of a wild animal and rescues its victim from between its teeth” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 29:18 mx7p rc://*/ta/man/translate/figs-metaphor I will die in my nest 0 Here “nest” represents Job’s home and family. Job used to speak as if he were a bird that lived in a nest with his baby birds. Alternate translation: “I will die at home with my family” or “I will die in the safety of my home” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 29:18 ree7 rc://*/ta/man/translate/figs-hyperbole I will multiply my days like the grains of sand 0 There are more grains of sand on the shore than anyone can count. To say that he would live more days than anyone could count is an exaggeration to express that he would live a very long time. Alternate translation: “I will live a very long time” or “I will live many years” (See: [[rc://*/ta/man/translate/figs-hyperbole]] and [[rc://*/ta/man/translate/figs-simile]]) @@ -1723,7 +1723,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 31:2 ygr6 rc://*/ta/man/translate/figs-rquestion For what is the portion from God above, the inheritance from the Almighty on high? 0 Possible meanings are Job uses this question to emphasize: (1) that God will not bless bad behavior. Alternate translation: “For if I look lustfully on a woman, God Almighty on high will not bless me.” or (2) that God will punish bad behavior. Alternate translation: “For if I look lustfully on a woman, God Almighty on high will certainly punish me.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 31:4 vf6m rc://*/ta/man/translate/figs-metaphor Does not God see my ways and count all my steps? 0 Here “my ways” and “my steps” are metaphors for Job’s behavior. Here “see my ways” and “count all my steps” are metaphors for knowing everything Job does. Job uses this question to emphasize that God does know all he does. Alternate translation: “Certainly God watches me and knows everything that I do.” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-rquestion]]) 31:4 n2eh rc://*/ta/man/translate/figs-explicit Does not God see my ways and count all my steps? 0 Job may be implying that God should know that Job is righteous and does not deserve calamity and disaster. (See: [[rc://*/ta/man/translate/figs-explicit]]) -31:5 zdh8 rc://*/ta/man/translate/figs-hypo If I have 0 In 31:5-40 Job describes different situations in which he would deserve God’s punishment. But, he knows that they are not true and he is innocent. (See: [[rc://*/ta/man/translate/figs-hypo]]) +31:5 zdh8 rc://*/ta/man/translate/figs-hypo If I have 0 In 31:5–40 Job describes different situations in which he would deserve God’s punishment. But, he knows that they are not true and he is innocent. (See: [[rc://*/ta/man/translate/figs-hypo]]) 31:5 a5st rc://*/ta/man/translate/figs-metaphor walked with falsehood, if my foot has hurried to deceit 0 Here “walked” and “hurried” are metaphors that represent how Job lived. Alternate translation: “done anything false or purposely deceived anyone” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 31:6 ndj9 rc://*/ta/man/translate/figs-metaphor let me be weighed in an even balance 0 People used balances to weigh items and to determine their value. This image represents judging honestly. It can be stated in active form. Alternate translation: “let me be judged honestly” or “let God judge me honestly” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]]) 31:7 fm8c rc://*/ta/man/translate/figs-metaphor If my step has turned aside from the way 0 Here “my step” is a metaphor for Job’s behavior, and “turned out of the right way” is a metaphor for changing from living right. Alternate translation: “If I have changed from living right” or “If I have stopped doing what is right” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1791,7 +1791,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 31:38 r91t rc://*/ta/man/translate/figs-personification If my land ever cries out against me, and its furrows weep together 0 Job speaks of being guilty as if his land were a person who cries out against Job because of the wrong Job has done to the land. Alternate translation: “If I have done wrong concerning my land” or “If I have stolen my land from someone” (See: [[rc://*/ta/man/translate/figs-personification]]) 31:39 vfe3 rc://*/ta/man/translate/figs-metonymy to lose their lives 0 This represents dying. Alternate translation: “to die” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 31:40 k93z rc://*/ta/man/translate/figs-ellipsis weeds instead of barley 0 The words “let” and “grow” are understood from the previous phrase. Alternate translation: “let weeds grow instead of barley” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -32:intro pq4v 0 # Job 32 General Notes\n\n## Structure and formatting\n\nJob’s friends give up on trying to convince him that he is being punished for sinning. This chapter introduces Elihu who was a witness to these interactions between Job and his friends. According to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the first of Elihu’s four statements. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of 32:6-22, which is an extended quotation, farther to the right on the page than the rest of the text. This quotation continues through the next chapter. +32:intro pq4v 0 # Job 32 General Notes\n\n## Structure and formatting\n\nJob’s friends give up on trying to convince him that he is being punished for sinning. This chapter introduces Elihu who was a witness to these interactions between Job and his friends. According to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the first of Elihu’s four statements. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of 32:6–22, which is an extended quotation, farther to the right on the page than the rest of the text. This quotation continues through the next chapter. 32:1 k2f6 rc://*/ta/man/translate/figs-metaphor he was righteous in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “he considered himself righteous” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 32:2 cr7d rc://*/ta/man/translate/figs-metaphor Then was kindled the anger of Elihu son of Barakel the Buzite, of the family of Ram; it was kindled against Job 0 This compares Elihu’s anger to someone starting a fire. Also, If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry with Job” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]]) 32:2 hxc1 rc://*/ta/man/translate/translate-names Elihu … Barakel … Ram 0 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -2354,7 +2354,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 39:30 s29l drink up blood 0 Alternate translation: “drink the blood of the animal that he killed” 39:30 iv5j where killed people are 0 “where there are dead people.” This phrase refers to dead bodies that are lying out in the open, not to bodies that are buried in the ground. 39:30 nx3p rc://*/ta/man/translate/figs-explicit there he is 0 It can be made explicit that he comes to eat the dead bodies. Alternate translation: “he is there to eat them” (See: [[rc://*/ta/man/translate/figs-explicit]]) -40:intro k9mj 0 # Job 40 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of 40:1-2, 4-5, 7-24, which are extended quotations of Job and Yahweh, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Job’s righteousness\nIn seeking to defend his own righteousness, Job accuses Yahweh of being unjust. Yahweh asks a very important question: “Will you condemn me so you may claim you are right?” This is the essence of Job’s error.\n\n## Important figures of speech in this chapter\n\n### Irony\n\nYahweh states, “He who argues with God, let him answer.” Job immediately answers him. This is irony. While Job is forced to acknowledge the power of Yahweh, he does not repent of his former statements. Because of this, Yahweh asks him more questions. (See: [[rc://*/tw/dict/bible/kt/repent]])\n\n## Other possible translation difficulties in this chapter\n\n### Animals\n\nThere are several animals mentioned in this chapter that do not exist and may never have existed. It may be necessary to leave these names untranslated or to translate their names as adjectives. +40:intro k9mj 0 # Job 40 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of 40:1–2, 4–5, 7–24, which are extended quotations of Job and Yahweh, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Job’s righteousness\nIn seeking to defend his own righteousness, Job accuses Yahweh of being unjust. Yahweh asks a very important question: “Will you condemn me so you may claim you are right?” This is the essence of Job’s error.\n\n## Important figures of speech in this chapter\n\n### Irony\n\nYahweh states, “He who argues with God, let him answer.” Job immediately answers him. This is irony. While Job is forced to acknowledge the power of Yahweh, he does not repent of his former statements. Because of this, Yahweh asks him more questions. (See: [[rc://*/tw/dict/bible/kt/repent]])\n\n## Other possible translation difficulties in this chapter\n\n### Animals\n\nThere are several animals mentioned in this chapter that do not exist and may never have existed. It may be necessary to leave these names untranslated or to translate their names as adjectives. 40:1 jlf1 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. 40:2 kpm1 rc://*/ta/man/translate/figs-rquestion Should anyone who wishes to criticize try to correct the Almighty? 0 Yahweh is rebuking Job. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one who wants to criticize me should try to argue with me, for I am Almighty God.” or “You, a person, want to criticize me, Almighty God, but you should not try to correct me.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 40:2 p78z rc://*/ta/man/translate/figs-pronouns He who argues with God, let him answer 0 Yahweh speaks of Job and himself as if they were two other people to remind Job that no person anywhere should argue with God. Alternate translation: “You want to argue with me, so answer me” (See: [[rc://*/ta/man/translate/figs-pronouns]]) @@ -2466,7 +2466,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 41:34 b5cm He sees everything that is proud 0 Alternate translation: “He is very, very proud” 41:34 c959 rc://*/ta/man/translate/figs-personification he is king over all the sons of pride 0 Leviathan is spoken of as if he were a person who is able to become king and be proud. Alternate translation: “Leviathan has more reason to be proud than anyone else on earth” (See: [[rc://*/ta/man/translate/figs-personification]]) 41:34 n88z He … he 0 Leviathan -42:intro g9q6 0 # Job 42 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of 42:1-6, which is an extended quotation of Job, farther to the right on the page than the rest of the text.\n\nHaving faced the temptation to curse Yahweh, and after being rebuked by him, in the end Job shows his complete trust in Yahweh. (See: [[rc://*/tw/dict/bible/kt/tempt]] and [[rc://*/tw/dict/bible/kt/curse]] and [[rc://*/tw/dict/bible/kt/trust]])\n\n## Special concepts in this chapter\n\n### Justice\n\nYahweh enacts justice at the end of this book. He punishes Job’s friends and restores Job’s blessings. Yahweh’s blessing was not dependent upon Job’s repentance, but upon Yahweh’s grace. (See: [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/restore]], [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/grace]]) +42:intro g9q6 0 # Job 42 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of 42:1–6, which is an extended quotation of Job, farther to the right on the page than the rest of the text.\n\nHaving faced the temptation to curse Yahweh, and after being rebuked by him, in the end Job shows his complete trust in Yahweh. (See: [[rc://*/tw/dict/bible/kt/tempt]] and [[rc://*/tw/dict/bible/kt/curse]] and [[rc://*/tw/dict/bible/kt/trust]])\n\n## Special concepts in this chapter\n\n### Justice\n\nYahweh enacts justice at the end of this book. He punishes Job’s friends and restores Job’s blessings. Yahweh’s blessing was not dependent upon Job’s repentance, but upon Yahweh’s grace. (See: [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/restore]], [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/grace]]) 42:2 bdu3 rc://*/ta/man/translate/figs-ellipsis I know that you can do all things, that no purpose of yours can be stopped 0 You may want to repeat the words “I know.” Alternate translation: “I know that you can do all things. I know that no purpose of yours can be stopped” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 42:2 wu37 rc://*/ta/man/translate/figs-activepassive no purpose of yours can be stopped 0 This can be translated in active form. Alternate translation: “no one can stop any of your plans” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 42:3 b75d rc://*/ta/man/translate/figs-rquestion Who is this 0 The ULT and most modern versions agree that Job is loosely quoting God’s own words from [Job 38:2](../38/02.md). You may decide, as does the UST, to make it clear that God asked this question of Job and that Job is now remembering it. Alternate translation: “You said to me, ‘Who is this” (See: [[rc://*/ta/man/translate/figs-rquestion]]) diff --git a/tn_JOL.tsv b/tn_JOL.tsv index a7b83a4954..6e4e040e03 100644 --- a/tn_JOL.tsv +++ b/tn_JOL.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro aq5w 0 # Introduction to Joel\n\n## Part 1: General Introduction\n\n### Outline of the Book of Joel\n\n1. The land ruined; the day of Yahweh is coming (1:1–2:11)\n * Locusts and drought (1:1–20)\n * The day of Yahweh (2:1–11)\n1. Yahweh restores his people (2:12-32)\n * The people should turn to Yahweh, for he will pity them (2:12–27)\n * The Spirit of Yahweh, wonders, and salvation (2:28–32)\n1. Yahweh will judge the nations (3:1-21)\n * Yahweh judges the nations (3:1–16)\n * Yahweh dwells in Zion (3:17–21)\n\n### What is the Book of Joel about?\n\nThe main idea in the Book of Joel is “the day of Yahweh.” This expression is found five times (1:15, 2:1, 2:11, 2:21, 3:14).\n\nThe people of Israel looked forward to “the day of Yahweh” as a day that Yahweh would judge the nations around them. But Joel warns that Yahweh would also judge Israel for being unfaithful to him. After judging them, Yahweh will restore his people.\n\nJoel’s message applies to the people of God in the church age. For Yahweh says, “I will pour out my Spirit on all flesh” and “everyone who calls on Yahweh will be saved” (2:28 and 2:32, quoted by Peter in Acts 2:17 and 2:21).\n\n### How should the title of this book be translated?\n\nThe traditional title of this book is “The Book of Joel” or just “Joel.” Translators may also call it the “The Book about Joel” or “The Sayings of Joel.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Joel?\n\nThis book contains the prophecies of an Israelite named Joel, son of Pethuel. The book does not tell when Joel prophesied.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the meaning of the locust attacks in Joel 1 and 2, and of the drought in Joel 2?\n\nLocust attacks occurred often in the ancient Near East. Certain kinds of grasshoppers would come in countless numbers. There would be so many that they would darken the sky like a black cloud that blocked the sunlight. They often came after a long period of no rain. They came down on whatever crops were surviving in the fields and stripped them bare of their leaves. The locusts could not be stopped and caused terrible damage. For this reason, locust attacks served as a powerful image of military attacks in the Old Testament. In Chapters 1 and 2, Joel described locust attacks using military terms. He may have been speaking of enemy invaders coming and destroying the land its people.\n\nThere are various names for locusts in the original language of the Old Testament. It is uncertain whether these refer to different kinds of locusts or to the same kind of locust in different stages of growth. For this reason, versions of the Bible differ in how they translate these terms.\n\nJoel also described a drought in Chapter 2. It might have been a real lack of rain. Or Joel may have been speaking of either enemy invaders or Yahweh himself coming to punish his people and the other nations.\n\nTranslators should simply translate the locust attacks and drought as Joel described them and not worry about the various possible meanings.\n\n### What did Joel prophesy about the future for God’s people?\n\nJoel prophesied that God will defeat Israel’s enemies, rebuild the city of Jerusalem, and rule as victorious king over the whole world. At the same time, God will give his Spirit to all his people, and they will receive messages from him in dreams and visions. (See: [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Part 3: Important Translation Issues\n\n### How should one translate the poetry of the Book of Joel?\n\nAll of the text in the Book of Joel is poetry. The ULT presents it in this way. The UST, however, presents the text as prose. Translators may choose to use prose in their versions. Translators who want to translate the book as poetry should read about poetry and parallelism. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]]) +front:intro aq5w 0 # Introduction to Joel\n\n## Part 1: General Introduction\n\n### Outline of the Book of Joel\n\n1. The land ruined; the day of Yahweh is coming (1:1–2:11)\n * Locusts and drought (1:1–20)\n * The day of Yahweh (2:1–11)\n1. Yahweh restores his people (2:12–32)\n * The people should turn to Yahweh, for he will pity them (2:12–27)\n * The Spirit of Yahweh, wonders, and salvation (2:28–32)\n1. Yahweh will judge the nations (3:1–21)\n * Yahweh judges the nations (3:1–16)\n * Yahweh dwells in Zion (3:17–21)\n\n### What is the Book of Joel about?\n\nThe main idea in the Book of Joel is “the day of Yahweh.” This expression is found five times (1:15, 2:1, 2:11, 2:21, 3:14).\n\nThe people of Israel looked forward to “the day of Yahweh” as a day that Yahweh would judge the nations around them. But Joel warns that Yahweh would also judge Israel for being unfaithful to him. After judging them, Yahweh will restore his people.\n\nJoel’s message applies to the people of God in the church age. For Yahweh says, “I will pour out my Spirit on all flesh” and “everyone who calls on Yahweh will be saved” (2:28 and 2:32, quoted by Peter in Acts 2:17 and 2:21).\n\n### How should the title of this book be translated?\n\nThe traditional title of this book is “The Book of Joel” or just “Joel.” Translators may also call it the “The Book about Joel” or “The Sayings of Joel.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Joel?\n\nThis book contains the prophecies of an Israelite named Joel, son of Pethuel. The book does not tell when Joel prophesied.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the meaning of the locust attacks in Joel 1 and 2, and of the drought in Joel 2?\n\nLocust attacks occurred often in the ancient Near East. Certain kinds of grasshoppers would come in countless numbers. There would be so many that they would darken the sky like a black cloud that blocked the sunlight. They often came after a long period of no rain. They came down on whatever crops were surviving in the fields and stripped them bare of their leaves. The locusts could not be stopped and caused terrible damage. For this reason, locust attacks served as a powerful image of military attacks in the Old Testament. In Chapters 1 and 2, Joel described locust attacks using military terms. He may have been speaking of enemy invaders coming and destroying the land its people.\n\nThere are various names for locusts in the original language of the Old Testament. It is uncertain whether these refer to different kinds of locusts or to the same kind of locust in different stages of growth. For this reason, versions of the Bible differ in how they translate these terms.\n\nJoel also described a drought in Chapter 2. It might have been a real lack of rain. Or Joel may have been speaking of either enemy invaders or Yahweh himself coming to punish his people and the other nations.\n\nTranslators should simply translate the locust attacks and drought as Joel described them and not worry about the various possible meanings.\n\n### What did Joel prophesy about the future for God’s people?\n\nJoel prophesied that God will defeat Israel’s enemies, rebuild the city of Jerusalem, and rule as victorious king over the whole world. At the same time, God will give his Spirit to all his people, and they will receive messages from him in dreams and visions. (See: [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Part 3: Important Translation Issues\n\n### How should one translate the poetry of the Book of Joel?\n\nAll of the text in the Book of Joel is poetry. The ULT presents it in this way. The UST, however, presents the text as prose. Translators may choose to use prose in their versions. Translators who want to translate the book as poetry should read about poetry and parallelism. (See: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]]) 1:intro q2ev 0 # Joel 1 General Notes\n\n## Structure and formatting\n\nJoel is written in poetic form and with striking imagery. The ULT is written in poetic form, but the UST has been transferred to a prose form. If possible, use the poetic form to communicate the meaning of this book in order to stay closer to the original meaning of the text.\n\n## Special concepts in this chapter\n\n### Locusts\n\nThis book starts very dramatically with the imagery of the locusts and the devastation they produce. There are five different kinds of locusts that appear to come and they progressively destroy the vegetation including the crops, vineyards and even the trees of the whole land of Israel.\n\nIt was common for farmers in the ancient Near East to experience large locust swarms that would come and eat all crops in their fields. Joel might be describing such attacks in this first chapter. Because Joel uses military terms and images to describe these locust attacks, his descriptions might represent enemy invaders who would come and destroy the land its people. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\nTranslators should translate simply, presenting the scenes of locusts as Joel describes them, and not worry about the various possible meanings.\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nThe author also uses rhetorical questions that communicate surprise and alarm. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 1:1 qry6 rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nGod speaks through Joel to the people of Israel using poetry. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 1:1 er8g rc://*/ta/man/translate/figs-idiom דְּבַר־יְהוָה֙ אֲשֶׁ֣ר הָיָ֔ה אֶל־יוֹאֵ֖ל 1 This idiom is used to announce that God gave messages to Joel. Alternate translation: “the message Yahweh gave to Joel” or “the message Yahweh spoke to Joel” (See: [[rc://*/ta/man/translate/figs-idiom]]) diff --git a/tn_JON.tsv b/tn_JON.tsv index bd4d76834b..bd01e6520d 100644 --- a/tn_JON.tsv +++ b/tn_JON.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Jonah\n\n1. Jonah tries to run away from Yahweh. (1:1-2:10)\n* Jonah disobeys Yahweh’s first call to go to Nineveh. (1:1–3)\n* Jonah and the Gentile sailors. (1:4–16)\n* Yahweh provides a large fish to swallow Jonah, and he prays and is rescued. (1:17–2:10)\n2. Jonah in Nineveh (3:1-4:11)\n* Yahweh again calls Jonah to go to Nineveh, and Jonah proclaims Yahweh’s message. (3:1–4)\n* Nineveh repents. (3:5-9)\n* Yahweh decides not to destroy Nineveh. (3:10)\n* Jonah is very angry with Yahweh. (4:1–3)\n* Yahweh teaches Jonah about grace and mercy. (4:4–11)\n\n### What is the Book of Jonah about?\n\nJonah, son of Amittai, was a prophet from Gath Hepher (2 Kings 14:25). This book tells about what happened to Jonah. It tells how Yahweh shows mercy and grace to Gentiles. It also tells how the Ninevites repented and called out to Yahweh for mercy. (See: [[rc://*/tw/dict/bible/kt/mercy]], [[rc://*/tw/dict/bible/kt/grace]] and [[rc://*/tw/dict/bible/kt/repent]])\n\nYahweh sent Jonah to warn the people of Nineveh that he was ready to punish them. Yahweh said that if they would repent he would not harm them. However, Jonah was an Israelite and he did not want the Ninevites to repent. So Jonah tried to sail away in the opposite direction instead of doing what Yahweh told him to do. But Yahweh stopped him by sending a storm and a large fish to swallow him.\n\nJonah repented and warned the Ninevites. As a result, Yahweh taught him that he is concerned about all people, not just the Israelites.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “The Book of Jonah” or just “Jonah.” Translators may decide to use a clearer title such as “The Book about Jonah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Jonah?\n\nJonah was probably involved in the writing of this book. However, scholars do not know who actually wrote it.\n\nJonah lived in the northern kingdom of Israel. He prophesied sometime between 800 and 750 B.C., during the reign of King Jeroboam II.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the nation of Assyria?\n\nDuring the time of Jonah, Assyria was the most powerful kingdom in the ancient Near East. Nineveh was the capital city of Assyria.\n\nAssyria was cruel to its enemies. Eventually, Yahweh punished the Assyrians for the wicked things they did.\n\n### Did Assyria convert to Judaism?\n\nSome scholars think that the Assyrians started worshiping Yahweh alone. However, most scholars think they continued to worship other false gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) +front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Jonah\n\n1. Jonah tries to run away from Yahweh. (1:1–2:10)\n* Jonah disobeys Yahweh’s first call to go to Nineveh. (1:1–3)\n* Jonah and the Gentile sailors. (1:4–16)\n* Yahweh provides a large fish to swallow Jonah, and he prays and is rescued. (1:17–2:10)\n2. Jonah in Nineveh (3:1–4:11)\n* Yahweh again calls Jonah to go to Nineveh, and Jonah proclaims Yahweh’s message. (3:1–4)\n* Nineveh repents. (3:5–9)\n* Yahweh decides not to destroy Nineveh. (3:10)\n* Jonah is very angry with Yahweh. (4:1–3)\n* Yahweh teaches Jonah about grace and mercy. (4:4–11)\n\n### What is the Book of Jonah about?\n\nJonah, son of Amittai, was a prophet from Gath Hepher (2 Kings 14:25). This book tells about what happened to Jonah. It tells how Yahweh shows mercy and grace to Gentiles. It also tells how the Ninevites repented and called out to Yahweh for mercy. (See: [[rc://*/tw/dict/bible/kt/mercy]], [[rc://*/tw/dict/bible/kt/grace]] and [[rc://*/tw/dict/bible/kt/repent]])\n\nYahweh sent Jonah to warn the people of Nineveh that he was ready to punish them. Yahweh said that if they would repent he would not harm them. However, Jonah was an Israelite and he did not want the Ninevites to repent. So Jonah tried to sail away in the opposite direction instead of doing what Yahweh told him to do. But Yahweh stopped him by sending a storm and a large fish to swallow him.\n\nJonah repented and warned the Ninevites. As a result, Yahweh taught him that he is concerned about all people, not just the Israelites.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “The Book of Jonah” or just “Jonah.” Translators may decide to use a clearer title such as “The Book about Jonah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Jonah?\n\nJonah was probably involved in the writing of this book. However, scholars do not know who actually wrote it.\n\nJonah lived in the northern kingdom of Israel. He prophesied sometime between 800 and 750 B.C., during the reign of King Jeroboam II.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the nation of Assyria?\n\nDuring the time of Jonah, Assyria was the most powerful kingdom in the ancient Near East. Nineveh was the capital city of Assyria.\n\nAssyria was cruel to its enemies. Eventually, Yahweh punished the Assyrians for the wicked things they did.\n\n### Did Assyria convert to Judaism?\n\nSome scholars think that the Assyrians started worshiping Yahweh alone. However, most scholars think they continued to worship other false gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) 1:intro xvp2 0 # Jonah 1 General Notes\n\n## Structure and formatting\n\nThe narrative of this chapter starts abruptly. This could cause difficulty for the translator. The translator should not attempt to smooth this introduction unless absolutely necessary.\n\n## Special concepts in this chapter\n\n### Miracle\n\nIn verse [Jonah 1:17](../01/17.md), there is the mention of “a great fish.” It may be difficult to imagine a sea creature big enough to swallow a man whole; he then survives for three days and nights inside. Translators should not try to explain miraculous events in an attempt to make it easier to understand. (See: [[rc://*/tw/dict/bible/kt/miracle]])\n\n## Important figures of speech in this chapter\n\n### Situational irony\n\nThere is an ironic situation in this chapter. This means that people do or say things that are the opposite of what one would expect them to do. Jonah is a prophet of God and should endeavor to do God’s will. Instead, he runs away from God. Although the Gentile sailors are not Israelites, they act out of faith and fear of Yahweh when sending Jonah to an almost certain death by throwing him overboard. (See: [[rc://*/ta/man/translate/figs-irony]], [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/willofgod]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Sea\n\nPeople in the ancient Near East also saw the sea as chaotic and did not trust it. Some of the gods they worshiped were gods of the sea. Jonah’s people, the Hebrews, feared the sea greatly. However, Jonah’s fear of Yahweh was not enough to keep him from sailing on a ship to get away from Yahweh. His actions are contrasted to the actions of the Gentiles. (See: [[rc://*/ta/man/translate/figs-irony]] and [[rc://*/tw/dict/bible/kt/fear]])\n\n## Other possible translation difficulties in this chapter\n\n### Implicit information\n\nEven though no one knows for sure where Tarshish was, the writer assumes that the reader knows that Jonah had to face away from Nineveh to go there. (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:1 jdr1 rc://*/ta/man/translate/writing-newevent וַֽ⁠יְהִי֙ דְּבַר־יְהוָ֔ה 1 This phrase introduces the first half of the story of Jonah. The same phrase introduces the second half of the story (3:1). This is a common way of beginning a historical story about a prophet. (See: [[rc://*/ta/man/translate/writing-newevent]]) 1:1 ll6c rc://*/ta/man/translate/figs-idiom וַֽ⁠יְהִי֙ דְּבַר־יְהוָ֔ה 1 This is an idiom meaning that Yahweh spoke or communicated his message in some way. Alternate translation: “Yahweh spoke his message” (See: [[rc://*/ta/man/translate/figs-idiom]]) diff --git a/tn_JOS.tsv b/tn_JOS.tsv index 4cdfcb686b..8bb130c0fd 100644 --- a/tn_JOS.tsv +++ b/tn_JOS.tsv @@ -216,7 +216,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio 7:9 vd3r rc://*/ta/man/translate/figs-rquestion וּ⁠מַֽה־תַּעֲשֵׂ֖ה לְ⁠שִׁמְ⁠ךָ֥ הַ⁠גָּדֽוֹל 1 Joshua uses this question to warn God that if the Israelites are destroyed, then the other people will think that God is not great. Alternate translation: “Then there will be nothing you can do for your great name.” or “Then people will not know that you are great.” (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-explicit]]) 7:10 ev1w 0 # General Information:\n\nYahweh tells Joshua why Israel is cursed. 7:10 hqu3 rc://*/ta/man/translate/figs-rquestion לָ֑⁠ךְ לָ֣⁠מָּה זֶּ֔ה אַתָּ֖ה נֹפֵ֥ל עַל־פָּנֶֽי⁠ךָ 1 God used this question to rebuke Joshua for lying there on his face. Alternate translation: “Stop lying there with your face in the dirt!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -7:11 lc29 הַ⁠חֵ֔רֶם 1 These are the things “marked for destruction” from [Joshua 6:18-19](../06/18.md). Alternate translation: “the cursed things” or “those things which God has cursed” +7:11 lc29 הַ⁠חֵ֔רֶם 1 These are the things “marked for destruction” from [Joshua 6:18–19](../06/18.md). Alternate translation: “the cursed things” or “those things which God has cursed” 7:11 dd18 rc://*/ta/man/translate/figs-metaphor גָּֽנְבוּ֙ וְ⁠גַ֣ם כִּֽחֲשׁ֔וּ 1 Hiding their sin represents trying to keep others from knowing that they have sinned. Alternate translation: “They have stolen those things, and then they tried to keep people from knowing that they sinned” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:12 yzi5 rc://*/ta/man/translate/figs-metonymy וְ⁠לֹ֨א יֻכְל֜וּ בְּנֵ֣י יִשְׂרָאֵ֗ל לָ⁠קוּם֙ לִ⁠פְנֵ֣י אֹיְבֵי⁠הֶ֔ם 1 Standing before their enemies represents fighting successfully against their enemies. Alternate translation: “cannot fight successfully against their enemies” or “cannot defeat their enemies” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 7:12 xix1 rc://*/ta/man/translate/figs-metonymy עֹ֗רֶף יִפְנוּ֙ לִ⁠פְנֵ֣י אֹֽיְבֵי⁠הֶ֔ם 1 Doing this represents running away from their enemies. Alternate translation: “They ran away from their enemies” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -307,7 +307,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio 9:25 a5un rc://*/ta/man/translate/figs-doublet כַּ⁠טּ֨וֹב וְ⁠כַ⁠יָּשָׁ֧ר 1 The words “good” and “right” mean basically the same thing. Alternate translation: “Whatever seems fair and just” (See: [[rc://*/ta/man/translate/figs-doublet]]) 9:26 gy9c לָ⁠הֶ֖ם 1 The word “them” here refers to the Gibeonites. 9:27 p81s עַד־הַ⁠יּ֣וֹם הַ⁠זֶּ֔ה 1 “even up to now.” This means that the people had continued to do these things even up to the day that the writer was living. -10:intro uy1f 0 # Joshua 10 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 10:12-13 farther to the right on the page than the rest of the text because they are a poem.\n\n## Special concepts in this chapter\n\n### “For Yahweh was waging war on behalf of Israel”\nIsrael’s conquest of the Promised Land was Yahweh’s war on the ungodly Canaanites more than Israel’s war. This type of war was different from other wars and God gave Israel special instructions. (See: [[rc://*/tw/dict/bible/kt/promisedland]] and [[rc://*/tw/dict/bible/kt/godly]])\n\n## Important figures of speech in this chapter\n\n### Idiom\n\nThe people of Gibeon used an idiom when they called for help from Israel: “Do not withdraw your hands,” meaning “do not stop protecting.” (See: [[rc://*/ta/man/translate/figs-idiom]]) +10:intro uy1f 0 # Joshua 10 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 10:12–13 farther to the right on the page than the rest of the text because they are a poem.\n\n## Special concepts in this chapter\n\n### “For Yahweh was waging war on behalf of Israel”\nIsrael’s conquest of the Promised Land was Yahweh’s war on the ungodly Canaanites more than Israel’s war. This type of war was different from other wars and God gave Israel special instructions. (See: [[rc://*/tw/dict/bible/kt/promisedland]] and [[rc://*/tw/dict/bible/kt/godly]])\n\n## Important figures of speech in this chapter\n\n### Idiom\n\nThe people of Gibeon used an idiom when they called for help from Israel: “Do not withdraw your hands,” meaning “do not stop protecting.” (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:1 au8p וַ⁠יְהִי֩ 1 This word is used here to mark a break in the main story line. Here the writer tells about a new person in the story, Adoni-Zedek. 10:1 y65k rc://*/ta/man/translate/translate-names אֲדֹֽנִי־צֶ֜דֶק 1 This is the name of a man who is an important king. (See: [[rc://*/ta/man/translate/translate-names]]) 10:3 y6ss rc://*/ta/man/translate/translate-names יַרְמ֜וּת & לָכִ֛ישׁ & עֶגְל֖וֹן 1 These are the names of cities. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -388,7 +388,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio 11:21 p6cd rc://*/ta/man/translate/translate-names דְּבִ֣ר & עֲנָ֔ב 1 These are the names of places. (See: [[rc://*/ta/man/translate/translate-names]]) 11:23 qe5v rc://*/ta/man/translate/figs-metaphor וַ⁠יִּתְּנָ⁠הּ֩ יְהוֹשֻׁ֨עַ לְ⁠נַחֲלָ֧ה לְ⁠יִשְׂרָאֵ֛ל 1 Joshua giving the land to the Israelites is spoken of as if he had given the Israelites an inheritance as a permanent possession. Alternate translation: “Joshua gave the land to the Israelites as a permanent possession” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:23 x695 rc://*/ta/man/translate/figs-personification וְ⁠הָ⁠אָ֥רֶץ שָׁקְטָ֖ה מִ⁠מִּלְחָמָֽה 1 The people no longer fighting wars is spoken of as if the land were a person who rested from war. Alternate translation: “the people no longer fought wars in the land” or “there was peace in the land” (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metaphor]]) -12:intro ga6k 0 # Joshua 12 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 12:2-5 farther to the right on the page than the rest of the text because they are part of a long list. +12:intro ga6k 0 # Joshua 12 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 12:2–5 farther to the right on the page than the rest of the text because they are part of a long list. 12:1 e45x rc://*/ta/man/translate/writing-background וְ⁠אֵ֣לֶּה 1 This word is used here to mark a break in the main story line. Here the writer begins to provide background information. (See: [[rc://*/ta/man/translate/writing-background]]) 12:1 fe2c וְ⁠אֵ֣לֶּה׀ מַלְכֵ֣י 1 This refers to the list of kings that continues through verse 24. 12:1 g8ju rc://*/ta/man/translate/translate-names הָ⁠עֲרָבָ֖ה 1 These are the names of a region of land. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -821,7 +821,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio 22:33 pn48 rc://*/ta/man/translate/figs-idiom וַ⁠יִּיטַ֣ב הַ⁠דָּבָ֗ר בְּ⁠עֵינֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל 1 Here “good in the eyes” means “accepted.” Alternate translation: “The people accepted the report of the leaders” (See: [[rc://*/ta/man/translate/figs-idiom]]) 22:33 h5hk לְ⁠שַׁחֵת֙ אֶת־הָ⁠אָ֔רֶץ 1 Alternate translation: “destroy everything in the land” 22:34 xf56 rc://*/ta/man/translate/figs-metaphor עֵ֥ד הוּא֙ בֵּֽינֹתֵ֔י⁠נוּ 1 The altar is spoken of as if it were a witness that could testify for the three tribes. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -23:intro v3r6 0 # Joshua 23 General Notes\n\n## Special concepts in this chapter\n\n### Joshua’s final words to Israel (Joshua 23-24)\n\n“Do not marry with the heathen people but drive them out.” ##### Drive them out\n\nThe Israelites were to completely drive out the Canaanites. If they did not drive them out completely, the Canaanites would cause the Israelites to worship other gods. It was sinful to allow the Canaanites to remain in the land because if the Israelites married the Canaanites, the Canaanites would cause them to worship other gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/sin]]) +23:intro v3r6 0 # Joshua 23 General Notes\n\n## Special concepts in this chapter\n\n### Joshua’s final words to Israel (Joshua 23–24)\n\n“Do not marry with the heathen people but drive them out.” ##### Drive them out\n\nThe Israelites were to completely drive out the Canaanites. If they did not drive them out completely, the Canaanites would cause the Israelites to worship other gods. It was sinful to allow the Canaanites to remain in the land because if the Israelites married the Canaanites, the Canaanites would cause them to worship other gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/sin]]) 23:2 vyz9 rc://*/ta/man/translate/figs-doublet זָקַ֔נְתִּי בָּ֖אתִי בַּ⁠יָּמִֽים 1 This doublet can be translated as “very old.” (See: [[rc://*/ta/man/translate/figs-doublet]]) 23:4 t22f הַ⁠יַּרְדֵּ֗ן 1 This is a short name for the Jordan River. 23:4 bf99 מְב֥וֹא הַ⁠שָּֽׁמֶשׁ 1 This indicates the direction of the setting sun. diff --git a/tn_LAM.tsv b/tn_LAM.tsv index 4686fa99a4..9b60f7618d 100644 --- a/tn_LAM.tsv +++ b/tn_LAM.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro zxy7 0 # Introduction to Lamentations\n\n## Part 1: General Introduction\n\n### Outline of the Book of Lamentations\n\n1. First lament: Yahweh and his people have abandoned Jerusalem (1:1–22)\n1. Second lament: Yahweh was angry with Jerusalem and caused it to be destroyed (2:1–22)\n1. Third lament (3:1-66)\n * The people grieve (3:1–20)\n * Yahweh comforts those who turn back to him (3:21–39)\n * Judah is learning to return to Yahweh (3:40–54)\n * Judah cries out to be avenged of its enemies (3:55–66)\n1. Fourth lament: The terrors of the siege of Jerusalem (4:1-4:22)\n * The people’s sin caused Jerusalem to be punished (4:1–20)\n * Their being punished satisfied Yahweh’s wrath for their sin (4:21–22a)\n * Edom will be punished also (4:22b)\n1. Fifth lament: The broken nation cries out to Yahweh (5:1–22)\n\n### What is the Book of Lamentations about?\n\nThe Babylonians captured the city of Jerusalem in 586 B.C. In the Book of Lamentations, the writer grieves over Jerusalem being destroyed.\n\nThe Book of Lamentations is organized into five poems. The writer describes how God allowed Jerusalem to be destroyed because the people sinned against him. However, the writer also states that God is always loving and faithful to his people. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Who wrote the Book of Lamentations?\n\nThe text of Lamentations does not give the name of the author. The traditional view is that Jeremiah wrote it. The writer seems to have personally seen Jerusalem destroyed. The serious and grieving words in the Book of Jeremiah are similar to those in the Book of Lamentations.\n\n### How should the title of this book be translated?\n\nTranslators may use the traditional title of “Lamentations.” Or they may call the book “Poems of Sadness.” If translators want to take the view that the prophet Jeremiah wrote this book, they might decide on a title such as “The Sad Sayings of Jeremiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Did God abandon Israel?\n\nThe author of Lamentations often speaks of God abandoning Israel. But this did not mean that God had completely given up on Israel.\nHe rejected Israel for a period of time as the special place where he would be present. However, God remained faithful to what he promised Israel in his covenant.\n\nWhile it was common in the ancient Near East to think that a god might leave its city, it usually did so because it was too weak to defend the city. In Lamentations, Yahweh abandons Jerusalem because the people sinned against him, not because he was too weak to defend the city. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### What is a funeral song?\n\nPeople groups commonly sing songs after someone dies or during a funeral. Depending on the culture, these songs can sound either happy or sad. The Book of Lamentations is like a sad song, called a “lament,” sung at a funeral. Some scholars think the rhythm of the laments in Hebrew makes them sound slow like a funeral procession.\n\n## Part 3: Important Translation Issues\n\n### What style of writing is Lamentations?\n\nLamentations is a collection of five poems. The Jewish exiles living in captivity in Babylon may have sung or chanted these laments. The Jews who remained in Jerusalem after the Babylonians conquered it may also have sung them. In Chapters 1, 2, and 4, each line of the poem begins with a different Hebrew letter, in the order of the Hebrew alphabet. The third chapter repeats three lines starting with the same letter of the Hebrew alphabet. The next three lines begin with next letter in the Hebrew alphabet.\n\n### Who are the woman and the man in Lamentations?\n\nThe author uses the image of an abandoned woman and a persecuted man to represent Judah and Jerusalem. He uses this type of personification to help readers understand the pain and sorrow. (See: [[rc://*/ta/man/translate/figs-personification]]) +front:intro zxy7 0 # Introduction to Lamentations\n\n## Part 1: General Introduction\n\n### Outline of the Book of Lamentations\n\n1. First lament: Yahweh and his people have abandoned Jerusalem (1:1–22)\n1. Second lament: Yahweh was angry with Jerusalem and caused it to be destroyed (2:1–22)\n1. Third lament (3:1–66)\n * The people grieve (3:1–20)\n * Yahweh comforts those who turn back to him (3:21–39)\n * Judah is learning to return to Yahweh (3:40–54)\n * Judah cries out to be avenged of its enemies (3:55–66)\n1. Fourth lament: The terrors of the siege of Jerusalem (4:1–4:22)\n * The people’s sin caused Jerusalem to be punished (4:1–20)\n * Their being punished satisfied Yahweh’s wrath for their sin (4:21–22a)\n * Edom will be punished also (4:22b)\n1. Fifth lament: The broken nation cries out to Yahweh (5:1–22)\n\n### What is the Book of Lamentations about?\n\nThe Babylonians captured the city of Jerusalem in 586 B.C. In the Book of Lamentations, the writer grieves over Jerusalem being destroyed.\n\nThe Book of Lamentations is organized into five poems. The writer describes how God allowed Jerusalem to be destroyed because the people sinned against him. However, the writer also states that God is always loving and faithful to his people. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Who wrote the Book of Lamentations?\n\nThe text of Lamentations does not give the name of the author. The traditional view is that Jeremiah wrote it. The writer seems to have personally seen Jerusalem destroyed. The serious and grieving words in the Book of Jeremiah are similar to those in the Book of Lamentations.\n\n### How should the title of this book be translated?\n\nTranslators may use the traditional title of “Lamentations.” Or they may call the book “Poems of Sadness.” If translators want to take the view that the prophet Jeremiah wrote this book, they might decide on a title such as “The Sad Sayings of Jeremiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Did God abandon Israel?\n\nThe author of Lamentations often speaks of God abandoning Israel. But this did not mean that God had completely given up on Israel.\nHe rejected Israel for a period of time as the special place where he would be present. However, God remained faithful to what he promised Israel in his covenant.\n\nWhile it was common in the ancient Near East to think that a god might leave its city, it usually did so because it was too weak to defend the city. In Lamentations, Yahweh abandons Jerusalem because the people sinned against him, not because he was too weak to defend the city. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### What is a funeral song?\n\nPeople groups commonly sing songs after someone dies or during a funeral. Depending on the culture, these songs can sound either happy or sad. The Book of Lamentations is like a sad song, called a “lament,” sung at a funeral. Some scholars think the rhythm of the laments in Hebrew makes them sound slow like a funeral procession.\n\n## Part 3: Important Translation Issues\n\n### What style of writing is Lamentations?\n\nLamentations is a collection of five poems. The Jewish exiles living in captivity in Babylon may have sung or chanted these laments. The Jews who remained in Jerusalem after the Babylonians conquered it may also have sung them. In Chapters 1, 2, and 4, each line of the poem begins with a different Hebrew letter, in the order of the Hebrew alphabet. The third chapter repeats three lines starting with the same letter of the Hebrew alphabet. The next three lines begin with next letter in the Hebrew alphabet.\n\n### Who are the woman and the man in Lamentations?\n\nThe author uses the image of an abandoned woman and a persecuted man to represent Judah and Jerusalem. He uses this type of personification to help readers understand the pain and sorrow. (See: [[rc://*/ta/man/translate/figs-personification]]) 1:intro cpx3 0 # Lamentations 1 General Notes\n\n## Structure and formatting\n\n### Judah destroyed for her sin\n\nJudah used to be great, but is now a slave. The temple is stripped of all its valuables. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/temple]]) 1:1 mx9e rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nVarious poetic forms are used throughout this book. (See [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-metaphor]]) 1:1 i4kk rc://*/ta/man/translate/figs-metaphor is now sitting all alone 0 This speaks of the city of Jerusalem being empty, as if it were a woman who was sitting alone. Alternate translation: “is now empty” (See: [[rc://*/ta/man/translate/figs-metaphor]]) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index 4c59cee2d5..e2eb8e8359 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduction\n\n### Outline of Leviticus\n\n1. Instructions to the Israelites about offerings (1:1–6:7)\n * Burnt offerings (1:1–17)\n * Grain offerings (2:1–16)\n * Fellowship offerings (3:1–17)\n * Offerings for unintentional sins (4:1-5:13)\n * Guilt offerings (5:14–6:7)\n2. Instructions to the priests about offerings (6:8–7:10)\n * Burnt offerings (6:8-13)\n * Grain offerings (6:14-23)\n * Sin offerings (6:24-30)\n * Guilt offerings (7:1-10)\n3. Further instructions to the Israelites (7:11–7:38)\n * Peace offerings (7:11–21)\n * Eating fat and blood forbidden (7:22-27)\n * The share for the priests (7:28–7:38)\n4. Setting apart the priests (8:1–10:20)\n * Aaron and his sons ordained (8:1–36)\n * Aaron as high priest (9:1–24)\n * Nadab and Abihu punished (10:1–20)\n5. Laws about clean and unclean things (11:1–15:33)\n * Clean and unclean food (11:1–47)\n * Women purified after giving birth to a child (12:1–8)\n * Skin, clothing, houses (13:1–14:47)\n * Bodily fluids (15:1–33)\n6. Day of Atonement; the place of the offering; the nature of blood (16:1–17:16)\n7. Setting apart for worship and service; being disqualified from service (18:1–24:23)\n8. The years of rest and release (25:1–55)\n9. Blessing for obeying and curses for not obeying (26:1–46)\n10. Gifts to God (27:1–34)\n\n### What is the book of Leviticus about?\n\nIn the Book of Leviticus, God continues to give laws through Moses to the people of Israel. The people were to obey all of these laws to honor their covenant with God.\n\n### How should the title of this book be translated?\n\n“Leviticus” means “about the Levites.” The Levites were the tribe of Israel that provided priests and other workers in the tabernacle. If the people in the project language do not understand the term “Levites,” you can call it “The Book about the Priests” or “The Book about the Tabernacle Workers.” (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Leviticus?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the book of Leviticus. Since ancient times, both Jews and Christians have thought that Moses wrote Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.\n\n### What is the meaning of “holy” and “holiness” in the book of Leviticus?\n\nThese terms concern separating someone or something from the rest of the people, from the world, or from ordinary use. God separated these people or things so they would belong only to him. The people were to consider the places for worshiping God or for honoring him in any way as separate. The people could not use them for anything else. God required the Israelites to live in a certain way in order to live as a nation belonging to him alone.\n\nAnyone or anything that was acceptable to God or “holy” was spoken of as if they were physically clean.\n\nIn the same way, anyone or anything that was not acceptable to God or not holy was spoken of if they were physically unclean.\n\nSome people and some things could be made clean or “cleansed,” that is, acceptable to God. People or things were made clean if the people performed the right sacrifices and ceremonies. For example, some foreigners who wished to live among the Israelites and worship Yahweh could be made clean. However, other people and things could never be made acceptable to him.\n\nIt is important to know that not all unclean things or conditions were sinful. For example, after giving birth to a male child, a woman would be unclean for thirty-three days. Then the proper animal sacrifice would be offered for her. The flow of blood made the woman unclean ([Leviticus 12:7](../../lev/12/07.md)). But Leviticus never suggests that someone with a flow of blood was sinning. In the same way, God did not allow Israelites to eat many kinds of animals, as one way of setting his people apart.\n\nBecause God does not sin, the terms “holy” and “holiness” often suggest this same idea. Something belonging to God is holy. Because people must respect God, they must respect the things that belong to him.\n\n### What are the important narrative features of Leviticus?\n\nOn seventeen occasions, the phrase “The Lord said to Moses” (and sometimes Aaron) is often used to begin paragraphs. God and Moses frequently spoke to others. The verb “speak” is used thirty-eight times.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did the Israelites need so many rules about sacrificing animals?\n\nLeviticus shows that God is holy. That means God is very different from humanity and the rest of the created world. God does not sin. Because of this, it is impossible to be acceptable to him without being “cleansed.” The many kinds of sacrifices were meant to make people and things acceptable to God. However, the people had to continue making animal sacrifices so that they would continue to be acceptable to God. This was a sign that pointed to a need for a better sacrifice. They needed a sacrifice that would cause them to be acceptable to God forever. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Why was the priesthood important in the book of Leviticus?\n\nPriests were individuals who went to God on behalf of the people. God authorized the priests to bring the Israelite’s sacrifices to himself.\n\n### How did the Israelite’s rules for worshiping God and sacrificing animals differ from the other nations at that time?\n\nIt was common for other nations to sacrifice animals to their idols. But, the other nations did other things to worship their false gods. For instance, people would sleep with prostitutes at the temple of their gods. They did this to try to persuade their gods to bless their land with the ability to grow crops. Also, people of other nations would sometimes offer human sacrifices to their gods. The God of Israel did not allow his people to do these kinds of things.\n\n## Part 3: Important Translation Issues\n\n### What important symbols are introduced in Leviticus?\n\nOil was poured on someone or something meant to be set apart for Yahweh. Water was used to symbolize the cleansing of someone or something so God could accept them. Blood was also used to cleanse and purify people and things. This is because blood represented life that needed to be shed in order for God to forgive people for sinning.\n\n### Why do many sections begin with the phrase “Yahweh said to Moses?”\n\nThis phrase shows the reader that these rules come from God and must be obeyed. You could also translate this as “God told Moses.” +front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduction\n\n### Outline of Leviticus\n\n1. Instructions to the Israelites about offerings (1:1–6:7)\n * Burnt offerings (1:1–17)\n * Grain offerings (2:1–16)\n * Fellowship offerings (3:1–17)\n * Offerings for unintentional sins (4:1–5:13)\n * Guilt offerings (5:14–6:7)\n2. Instructions to the priests about offerings (6:8–7:10)\n * Burnt offerings (6:8–13)\n * Grain offerings (6:14–23)\n * Sin offerings (6:24–30)\n * Guilt offerings (7:1–10)\n3. Further instructions to the Israelites (7:11–7:38)\n * Peace offerings (7:11–21)\n * Eating fat and blood forbidden (7:22–27)\n * The share for the priests (7:28–7:38)\n4. Setting apart the priests (8:1–10:20)\n * Aaron and his sons ordained (8:1–36)\n * Aaron as high priest (9:1–24)\n * Nadab and Abihu punished (10:1–20)\n5. Laws about clean and unclean things (11:1–15:33)\n * Clean and unclean food (11:1–47)\n * Women purified after giving birth to a child (12:1–8)\n * Skin, clothing, houses (13:1–14:47)\n * Bodily fluids (15:1–33)\n6. Day of Atonement; the place of the offering; the nature of blood (16:1–17:16)\n7. Setting apart for worship and service; being disqualified from service (18:1–24:23)\n8. The years of rest and release (25:1–55)\n9. Blessing for obeying and curses for not obeying (26:1–46)\n10. Gifts to God (27:1–34)\n\n### What is the book of Leviticus about?\n\nIn the Book of Leviticus, God continues to give laws through Moses to the people of Israel. The people were to obey all of these laws to honor their covenant with God.\n\n### How should the title of this book be translated?\n\n“Leviticus” means “about the Levites.” The Levites were the tribe of Israel that provided priests and other workers in the tabernacle. If the people in the project language do not understand the term “Levites,” you can call it “The Book about the Priests” or “The Book about the Tabernacle Workers.” (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Leviticus?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the book of Leviticus. Since ancient times, both Jews and Christians have thought that Moses wrote Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.\n\n### What is the meaning of “holy” and “holiness” in the book of Leviticus?\n\nThese terms concern separating someone or something from the rest of the people, from the world, or from ordinary use. God separated these people or things so they would belong only to him. The people were to consider the places for worshiping God or for honoring him in any way as separate. The people could not use them for anything else. God required the Israelites to live in a certain way in order to live as a nation belonging to him alone.\n\nAnyone or anything that was acceptable to God or “holy” was spoken of as if they were physically clean.\n\nIn the same way, anyone or anything that was not acceptable to God or not holy was spoken of if they were physically unclean.\n\nSome people and some things could be made clean or “cleansed,” that is, acceptable to God. People or things were made clean if the people performed the right sacrifices and ceremonies. For example, some foreigners who wished to live among the Israelites and worship Yahweh could be made clean. However, other people and things could never be made acceptable to him.\n\nIt is important to know that not all unclean things or conditions were sinful. For example, after giving birth to a male child, a woman would be unclean for thirty-three days. Then the proper animal sacrifice would be offered for her. The flow of blood made the woman unclean ([Leviticus 12:7](../../lev/12/07.md)). But Leviticus never suggests that someone with a flow of blood was sinning. In the same way, God did not allow Israelites to eat many kinds of animals, as one way of setting his people apart.\n\nBecause God does not sin, the terms “holy” and “holiness” often suggest this same idea. Something belonging to God is holy. Because people must respect God, they must respect the things that belong to him.\n\n### What are the important narrative features of Leviticus?\n\nOn seventeen occasions, the phrase “The Lord said to Moses” (and sometimes Aaron) is often used to begin paragraphs. God and Moses frequently spoke to others. The verb “speak” is used thirty-eight times.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did the Israelites need so many rules about sacrificing animals?\n\nLeviticus shows that God is holy. That means God is very different from humanity and the rest of the created world. God does not sin. Because of this, it is impossible to be acceptable to him without being “cleansed.” The many kinds of sacrifices were meant to make people and things acceptable to God. However, the people had to continue making animal sacrifices so that they would continue to be acceptable to God. This was a sign that pointed to a need for a better sacrifice. They needed a sacrifice that would cause them to be acceptable to God forever. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Why was the priesthood important in the book of Leviticus?\n\nPriests were individuals who went to God on behalf of the people. God authorized the priests to bring the Israelite’s sacrifices to himself.\n\n### How did the Israelite’s rules for worshiping God and sacrificing animals differ from the other nations at that time?\n\nIt was common for other nations to sacrifice animals to their idols. But, the other nations did other things to worship their false gods. For instance, people would sleep with prostitutes at the temple of their gods. They did this to try to persuade their gods to bless their land with the ability to grow crops. Also, people of other nations would sometimes offer human sacrifices to their gods. The God of Israel did not allow his people to do these kinds of things.\n\n## Part 3: Important Translation Issues\n\n### What important symbols are introduced in Leviticus?\n\nOil was poured on someone or something meant to be set apart for Yahweh. Water was used to symbolize the cleansing of someone or something so God could accept them. Blood was also used to cleanse and purify people and things. This is because blood represented life that needed to be shed in order for God to forgive people for sinning.\n\n### Why do many sections begin with the phrase “Yahweh said to Moses?”\n\nThis phrase shows the reader that these rules come from God and must be obeyed. You could also translate this as “God told Moses.” 1:intro ecv8 0 # Leviticus 1 General Notes\n\n## Structure and formatting\n\nIn Hebrew, this chapter begins with the word “and” indicating a connection with the previous book (Exodus). The first five books of the Bible should be seen as a single unit.\n\n## Special concepts in this chapter\n\n### Atonement\n\nIn order to offer a sacrifice for the people, the priest first had to make an atonement for himself, in order to make himself clean. Only then would he be clean and be allowed to perform a sacrifice. These sacrificed animals had to be perfect, the best of all of the animals. A person was not allowed to bring an inferior animal to be sacrificed to Yahweh. These sacrifices also had to be offered in a very specific way. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]]) 1:1 j8us יְהוָה֙ 1 **Yahweh** is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this. 1:2 yiq7 אָדָ֗ם כִּֽי־ יַקְרִ֥יב מִ⁠כֶּ֛ם 1 Alternate translation: “When any one of you offers” or “When any of you offers” @@ -20,7 +20,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 1:9 zgz6 rc://*/ta/man/translate/figs-metaphor רֵֽיחַ־ נִיח֖וֹחַ לַֽ⁠יהוָֽה 1 Yahweh being pleased with the sincere worshiper offering the sacrifice is spoken of as if Yahweh were pleased by the **aroma** of the burning sacrifice. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:11 k2uc לִ⁠פְנֵ֣י יְהוָ֑ה 1 Alternate translation: “in the presence of Yahweh” 1:12 q6a3 rc://*/ta/man/translate/figs-123person וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ 1 Here, **he** refers to the person offering the sacrifice. It can be stated in second person. Alternate translation: “And you must cut it” (See: [[rc://*/ta/man/translate/figs-123person]]) -1:12 kx1v לִ⁠נְתָחָ֔י⁠ו וְ⁠אֶת־ רֹאשׁ֖⁠וֹ וְ⁠אֶת־ פִּדְר֑⁠וֹ & עַל־ הָֽ⁠עֵצִים֙ אֲשֶׁ֣ר עַל־ הָ⁠אֵ֔שׁ אֲשֶׁ֖ר עַל־ הַ⁠מִּזְבֵּֽחַ 1 See how you translated these words in [Leviticus 1:7-9](./07.md). +1:12 kx1v לִ⁠נְתָחָ֔י⁠ו וְ⁠אֶת־ רֹאשׁ֖⁠וֹ וְ⁠אֶת־ פִּדְר֑⁠וֹ & עַל־ הָֽ⁠עֵצִים֙ אֲשֶׁ֣ר עַל־ הָ⁠אֵ֔שׁ אֲשֶׁ֖ר עַל־ הַ⁠מִּזְבֵּֽחַ 1 See how you translated these words in [Leviticus 1:7–9](./07.md). 1:13 ekd2 וְ⁠הַ⁠קֶּ֥רֶב וְ⁠הַ⁠כְּרָעַ֖יִם יִרְחַ֣ץ בַּ⁠מָּ֑יִם & עֹלָ֣ה & אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ 1 See how you translated many of these words in [Leviticus 1:9](../01/09.md). 1:13 zf3d rc://*/ta/man/translate/figs-metaphor רֵ֥יחַ נִיחֹ֖חַ לַ⁠יהוָֽה 1 Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the **aroma** of the burning sacrifice. See how you translated this in [Leviticus 1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:13 tij4 rc://*/ta/man/translate/figs-activepassive אִשֵּׁ֛ה 1 Yahweh tells Moses that the priests must burn their offerings with **fire**. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “a burnt offering” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -211,7 +211,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:22 qs7u rc://*/ta/man/translate/figs-activepassive כָּלִ֥יל תָּקְטָֽר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he must completely burn all of it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:25 jr62 rc://*/ta/man/translate/figs-quotesinquotes דַּבֵּ֤ר אֶֽל־ אַהֲרֹן֙ וְ⁠אֶל־ בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר זֹ֥את תּוֹרַ֖ת 1 This sentence has a quotation within a quotation. You can state this as an indirect quotation. “Tell Aaron and his sons that this is the law” (See:[[rc://*/ta/man/translate/figs-quotesinquotes]]) 6:25 jfy2 rc://*/ta/man/translate/figs-explicit דַּבֵּ֤ר אֶֽל־ אַהֲרֹן֙ וְ⁠אֶל־ בָּנָ֣י⁠ו 1 Yahweh is speaking **to Aaron and his sons**, but these regulations apply to all priest who perform these sacrifices. The full meaning of this statement can be made clear. (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:25 cq5t rc://*/ta/man/translate/figs-explicit תִּשָּׁחֵ֤ט הַֽ⁠חַטָּאת֙ לִ⁠פְנֵ֣י יְהוָ֔ה 1 It can be made explicit that **before the face of Yahweh** refers to the north side of the altar. See [Leviticus 1:10-11](../01/10.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:25 cq5t rc://*/ta/man/translate/figs-explicit תִּשָּׁחֵ֤ט הַֽ⁠חַטָּאת֙ לִ⁠פְנֵ֣י יְהוָ֔ה 1 It can be made explicit that **before the face of Yahweh** refers to the north side of the altar. See [Leviticus 1:10–11](../01/10.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:25 zni8 rc://*/ta/man/translate/figs-activepassive תִּשָּׁחֵ֤ט הַֽ⁠חַטָּאת֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you must kill the sin offering” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:25 a3q6 rc://*/ta/man/translate/figs-activepassive אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “where you kill the animal for the burnt offering” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:26 eaw2 rc://*/ta/man/translate/figs-activepassive תֵּֽאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “He must eat it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -223,7 +223,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:30 w6h7 rc://*/ta/man/translate/figs-activepassive תִּשָּׂרֵֽף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest must burn it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:intro nbv3 0 # Leviticus 7 General Notes\n\n## Structure and formatting\n\nThis chapter gives instructions on how to offer guilt offerings, peace offerings and freewill offerings.\n\n## Special concepts in this chapter\n\n### Blood\n\nThe people were not allowed to eat or drink the blood of the sacrificed meat because life was considered to be in the blood of the animal. (See: [[rc://*/tw/dict/bible/kt/blood]] and [Leviticus 17:11](../../lev/17/11.md)) 7:1 wr1b 0 # General Information:\n\nYahweh continues telling Moses what he must tell Aaron and his sons. -7:2 q976 rc://*/ta/man/translate/figs-explicit בִּ⁠מְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־ הָ֣⁠עֹלָ֔ה 1 It can be made explicit that this refers to the north side of the altar where the animals for the burnt offerings are killed. See [Leviticus 1:10-11](../01/10.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +7:2 q976 rc://*/ta/man/translate/figs-explicit בִּ⁠מְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־ הָ֣⁠עֹלָ֔ה 1 It can be made explicit that this refers to the north side of the altar where the animals for the burnt offerings are killed. See [Leviticus 1:10–11](../01/10.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:3 zf51 rc://*/ta/man/translate/figs-activepassive כָּל־ חֶלְבּ֖⁠וֹ יַקְרִ֣יב מִמֶּ֑⁠נּוּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the priest must offer all the fat in it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:3 d8qy אֶת־ הַ⁠קֶּֽרֶב 1 The **inner parts** are the stomach and intestines. 7:4 u1cz הַ⁠כְּסָלִ֑ים 1 The **loins** is the part of the body on the sides of the backbone between the ribs and hipbone. See how you translated this in [Leviticus 3:4](../03/04.md). @@ -276,7 +276,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:34 sns3 לָקַ֨חְתִּי֙ 1 Here, **I** refers to Yahweh. 7:36 mag4 בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם 1 Alternate translation: “on the day Moses anointed them as priests” 7:36 sb6p לְ⁠דֹרֹתָֽ⁠ם 1 See how you translated these words in [Leviticus 3:17](../03/17.md). -7:37 duq2 Connecting Statement: 0 # Connecting Statement:\n\nVerses 37-38 are the end of a speech started in verse [Leviticus 7:29](../07/29.md). +7:37 duq2 Connecting Statement: 0 # Connecting Statement:\n\nVerses 37–38 are the end of a speech started in verse [Leviticus 7:29](../07/29.md). 8:intro d9y6 0 # Leviticus 8 General Notes\n\n## Structure and formatting\n\nIn this chapter, Moses set apart, or consecrated, the sons of Aaron to be priests. (See: [[rc://*/tw/dict/bible/kt/consecrate]] and [[rc://*/tw/dict/bible/kt/priest]]) 8:1 n6q2 0 # General Information:\n\nIn chapter 8 Moses ordains Aaron and his sons as priests according to the commands of Yahweh that Moses recorded in the book of Exodus. 8:2 i9xv הַ⁠בְּגָדִ֔ים 1 Alternate translation: “the priestly garments” or “the clothes that the priests wore” @@ -541,7 +541,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:58 bc84 rc://*/ta/man/translate/figs-activepassive וְ⁠סָ֥ר מֵ⁠הֶ֖ם הַ⁠נָּ֑גַע 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and the item is no longer infected” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 13:58 kxv3 rc://*/ta/man/translate/figs-activepassive וְ⁠כֻבַּ֥ס 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the owner must wash it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 13:58 bbr2 rc://*/ta/man/translate/figs-metaphor וְ⁠טָהֵֽר 1 Something that God has declared to be fit for people to touch is spoken of as if it were physically **clean**. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -13:59 h1gy צָרַ֜עַת בֶּ֥גֶד & כָּל־ כְּלִי־ ע֑וֹר 1 See how you translated these words in [Leviticus 13:47-48](./47.md). +13:59 h1gy צָרַ֜עַת בֶּ֥גֶד & כָּל־ כְּלִי־ ע֑וֹר 1 See how you translated these words in [Leviticus 13:47–48](./47.md). 13:59 llt7 לְ⁠טַהֲר֖⁠וֹ א֥וֹ לְ⁠טַמְּאֽ⁠וֹ 1 Alternate translation: “so that a priest may declare that it is clean or that it is unclean” 13:59 h98k rc://*/ta/man/translate/figs-metaphor לְ⁠טַהֲר֖⁠וֹ א֥וֹ לְ⁠טַמְּאֽ⁠וֹ 1 Something that God has declared to be fit for people to touch is spoken of as if it were physically **clean** and something that God has declared to be unfit for people to touch is spoken of as if it were physically **unclean**. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:intro u79h 0 # Leviticus 14 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n\n## Special concepts in this chapter\n\n### Skin disease and mildew\n\nThis chapter addresses the ways a priest was to decide if a person had a skin disease, which would make a person unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This was also true for the things which could have touched a person’s skin. This chapter explains how the priest was to treat the person suffering with a skin disease. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]]) @@ -663,7 +663,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 15:33 u1j5 rc://*/ta/man/translate/figs-euphemism אֲשֶׁ֥ר יִשְׁכַּ֖ב עִם־ 1 This is a polite way of speaking of sexual relations. You may have to use other words in your translation. Alternate translation: “who has sexual relations with” (See: [[rc://*/ta/man/translate/figs-euphemism]]) 15:33 da8q rc://*/ta/man/translate/figs-metaphor טְמֵאָֽה 1 People whom other people may not touch are spoken of as if they were physically **unclean**. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 16:intro g4sb 0 # Leviticus 16 General Notes\n\n## Special concepts in this chapter\n\n### Holiness\n\nBecause Yahweh is holy, he can only be approached in a certain way. This could only happen on a specific day, by a specific person, and only after they offered the proper sacrifice to make themselves clean. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/clean]])\n\n### Day of Atonement\n\nThis chapter gives rules for what the high priest had to do on the Day of Atonement. This was the most important day in Judaism. This is when he interceded for the sins of the people of Israel. (See: [[rc://*/tw/dict/bible/kt/highpriest]] and [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/sin]]) -16:1 j5x7 שְׁנֵ֖י בְּנֵ֣י אַהֲרֹ֑ן 1 The phrase **the two sons of Aaron** refers to Nadab and Abihu, who died because they brought fire to Yahweh that he did not approve ([Leviticus 10:1-2](../10/01.md)). +16:1 j5x7 שְׁנֵ֖י בְּנֵ֣י אַהֲרֹ֑ן 1 The phrase **the two sons of Aaron** refers to Nadab and Abihu, who died because they brought fire to Yahweh that he did not approve ([Leviticus 10:1–2](../10/01.md)). 16:4 l4te וּ⁠מִֽכְנְסֵי־ בַד֮ 1 These **undergarments** were clothing worn next to the skin under the outer clothes. 16:4 w2r2 וּ⁠בְ⁠אַבְנֵ֥ט בַּד֙ 1 A **sash** is a piece of cloth that ties around the waist or chest. 16:4 cdp7 וּ⁠בְ⁠מִצְנֶ֥פֶת בַּ֖ד 1 A **turban** is a head covering made from wrapped strips of cloth. @@ -966,7 +966,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 23:34 u83n rc://*/ta/man/translate/translate-hebrewmonths בַּ⁠חֲמִשָּׁ֨ה עָשָׂ֜ר י֗וֹם לַ⁠חֹ֤דֶשׁ הַ⁠שְּׁבִיעִי֙ 1 This date is near the beginning of October on Western calendars. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]]) 23:34 gg6x rc://*/ta/man/translate/translate-ordinal לַ⁠חֹ֤דֶשׁ הַ⁠שְּׁבִיעִי֙ 1 The word **seventh** is the ordinal form of “seven”. Alternate translation: “of month seven” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 23:34 by89 rc://*/ta/man/translate/translate-unknown חַ֧ג הַ⁠סֻּכּ֛וֹת 1 This is a celebration during which the people of Israel lived in temporary shelters for seven days as a way to remember the time they spent living in the wilderness after they left Egypt. (See: [[rc://*/ta/man/translate/translate-unknown]]) -23:37 ul95 אֵ֚לֶּה מוֹעֲדֵ֣י 1 This refers to the festivals mentioned in 23:1-36. +23:37 ul95 אֵ֚לֶּה מוֹעֲדֵ֣י 1 This refers to the festivals mentioned in 23:1–36. 23:39 s52d rc://*/ta/man/translate/translate-hebrewmonths בַּ⁠חֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֗י 1 This is the **seventh month** of the Hebrew calendar. The fifteenth day is near the beginning of October on Western calendars. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]]) 23:39 fsue rc://*/ta/man/translate/translate-ordinal לַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֗י 1 The word **seventh** is the ordinal form of “seven”. Alternate translation: “of month seven” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 23:39 mz9z rc://*/ta/man/translate/figs-synecdoche בְּ⁠אָסְפְּ⁠כֶם֙ אֶת־ תְּבוּאַ֣ת 1 The word **produce** here represents various kinds of crops. Alternate translation: “after you have gathered the crops of” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) diff --git a/tn_MIC.tsv b/tn_MIC.tsv index 075043cfda..e6740bce22 100644 --- a/tn_MIC.tsv +++ b/tn_MIC.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro hp4d 0 # Introduction to Micah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Micah\n\n1. God promises to punish the northern and southern kingdoms (1:1–16)\n1. Those who take advantage of others are guilty (2:1-3:12)\n * Rich people who oppress poor people (2:1–11)\n * Promise to be delivered and restored (2:12–13)\n * Rulers, priests, and prophets condemned (3:1–12)\n1. Yahweh’s victory for all Israel (4:1-5:15)\n * Yahweh will rule over all the nations (4:1–10)\n * Israel will be destroyed, then will be victorious over its enemies (4:11–13)\n * Messiah will shepherd his flock and devastate the nations who fought against him (5:1–6)\n * Messiah will destroy everything that harmed his people (5:7–15)\n1. Yahweh’s case against Israel (6:1-16)\n * Yahweh reminds Israel when he led them out of slavery in Egypt (6:1–5)\n * Israel punished; true repentance (6:6–16)\n1. Israel miserable and Israel restored (7:1-20)\n * Israel broken and miserable (7:1–7)\n * Israel will rise again (7:8–13)\n * Yahweh restores and gives grace (7:14–20)\n\n### What is the Book of Micah about?\n\nThis book contains many of Micah’s prophecies. Micah repeated many similar prophecies as found in Isaiah. Micah warned the kingdoms of Israel and Judah that the Assyrians would soon attack them. Micah condemned those who acted unjustly and immorally. He spoke against those who did not work for a living. He also spoke against the false prophets in Israel and Judah. These false prophets were telling the people that Yahweh would never let a foreign kingdom harm or conquer them.\n\nMicah called the people to please Yahweh by living righteous and holy lives. However, the sinful way they lived and the unjust way they treated their fellow countrymen proved that they no longer wanted to obey and honor Yahweh. (See: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### How should the title of this book be translated?\n\nTranslators may decide to translate the traditional title “The Book of Micah” or just “Micah” in a way that is clearer to the readers. They may decide to call it “The Sayings of Micah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote Micah?\n\nThe prophet Micah probably wrote this book. Micah lived at the same time as Isaiah and Hosea. This was sometime between 750 and 700 B.C., during the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah. He began prophesying when he lived in the northern kingdom of Israel. Then he moved to the kingdom of Judah.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Who is the deliverer Micah mentions?\n\nMicah frequently mentioned a king who would deliver the people. It is clear that Micah meant the Messiah, the descendant of David who would rule forever, though he never referred to him as the Messiah. (See: [[rc://*/tw/dict/bible/other/deliverer]] and [[rc://*/tw/dict/bible/kt/christ]])\n\n### Were the Israelites required to offer sacrifices or live holy lives to please Yahweh?\n\nMany of the Old Testament writers were concerned with offering sacrifices according to the law of Moses. However, Micah explained to the people that Yahweh was pleased only when they offered these sacrifices in faith. Without faith, the sacrifices had no meaning. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/justice]])\n\n## Part 3: Important Translation Issues\n\n### Why does Micah 1:10-16 sound unusual?\n\nThis passage sounds unusual because of how it is constructed in Hebrew. It includes what is called a play on words. The names of the cities were used to describe how they would be destroyed. For example, in Hebrew “Lachish” sounds like “to the chariots.” This is a poetic form that might not be the actual way they would be punished.\n\n### What does a translator need to know before translating Micah?\n\nMicah did not often explain how his prophecies were historically situated. This may result in the translator failing to understand implicit information unless they understand Micah’s time. It is therefore suggested that translators understand well the history of the kingdoms of Israel and Judah. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n### How do I translate passages where the speaker or addressee is not mentioned explicitly?\n\nMicah did not usually say who was speaking or who was being addressed. Reading the verses before and after the quote will often help the reader to understand who is speaking or being addressed. It is acceptable to make this information explicit so the reader can more easily understand it. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### How should the text of Micah be formatted?\n\nThe ULT uses a poetic language style like the Hebrew text. Many languages can do this but some languages will not be able to do this. The ULT also sets apart the poetic portions of the text by setting the poetic lines farther to the right on the page than the rest of the text. With the exception of the first verse, the entire book is indented because the prophecies were written as a series of poems. +front:intro hp4d 0 # Introduction to Micah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Micah\n\n1. God promises to punish the northern and southern kingdoms (1:1–16)\n1. Those who take advantage of others are guilty (2:1–3:12)\n * Rich people who oppress poor people (2:1–11)\n * Promise to be delivered and restored (2:12–13)\n * Rulers, priests, and prophets condemned (3:1–12)\n1. Yahweh’s victory for all Israel (4:1–5:15)\n * Yahweh will rule over all the nations (4:1–10)\n * Israel will be destroyed, then will be victorious over its enemies (4:11–13)\n * Messiah will shepherd his flock and devastate the nations who fought against him (5:1–6)\n * Messiah will destroy everything that harmed his people (5:7–15)\n1. Yahweh’s case against Israel (6:1–16)\n * Yahweh reminds Israel when he led them out of slavery in Egypt (6:1–5)\n * Israel punished; true repentance (6:6–16)\n1. Israel miserable and Israel restored (7:1–20)\n * Israel broken and miserable (7:1–7)\n * Israel will rise again (7:8–13)\n * Yahweh restores and gives grace (7:14–20)\n\n### What is the Book of Micah about?\n\nThis book contains many of Micah’s prophecies. Micah repeated many similar prophecies as found in Isaiah. Micah warned the kingdoms of Israel and Judah that the Assyrians would soon attack them. Micah condemned those who acted unjustly and immorally. He spoke against those who did not work for a living. He also spoke against the false prophets in Israel and Judah. These false prophets were telling the people that Yahweh would never let a foreign kingdom harm or conquer them.\n\nMicah called the people to please Yahweh by living righteous and holy lives. However, the sinful way they lived and the unjust way they treated their fellow countrymen proved that they no longer wanted to obey and honor Yahweh. (See: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### How should the title of this book be translated?\n\nTranslators may decide to translate the traditional title “The Book of Micah” or just “Micah” in a way that is clearer to the readers. They may decide to call it “The Sayings of Micah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote Micah?\n\nThe prophet Micah probably wrote this book. Micah lived at the same time as Isaiah and Hosea. This was sometime between 750 and 700 B.C., during the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah. He began prophesying when he lived in the northern kingdom of Israel. Then he moved to the kingdom of Judah.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Who is the deliverer Micah mentions?\n\nMicah frequently mentioned a king who would deliver the people. It is clear that Micah meant the Messiah, the descendant of David who would rule forever, though he never referred to him as the Messiah. (See: [[rc://*/tw/dict/bible/other/deliverer]] and [[rc://*/tw/dict/bible/kt/christ]])\n\n### Were the Israelites required to offer sacrifices or live holy lives to please Yahweh?\n\nMany of the Old Testament writers were concerned with offering sacrifices according to the law of Moses. However, Micah explained to the people that Yahweh was pleased only when they offered these sacrifices in faith. Without faith, the sacrifices had no meaning. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/justice]])\n\n## Part 3: Important Translation Issues\n\n### Why does Micah 1:10–16 sound unusual?\n\nThis passage sounds unusual because of how it is constructed in Hebrew. It includes what is called a play on words. The names of the cities were used to describe how they would be destroyed. For example, in Hebrew “Lachish” sounds like “to the chariots.” This is a poetic form that might not be the actual way they would be punished.\n\n### What does a translator need to know before translating Micah?\n\nMicah did not often explain how his prophecies were historically situated. This may result in the translator failing to understand implicit information unless they understand Micah’s time. It is therefore suggested that translators understand well the history of the kingdoms of Israel and Judah. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n### How do I translate passages where the speaker or addressee is not mentioned explicitly?\n\nMicah did not usually say who was speaking or who was being addressed. Reading the verses before and after the quote will often help the reader to understand who is speaking or being addressed. It is acceptable to make this information explicit so the reader can more easily understand it. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### How should the text of Micah be formatted?\n\nThe ULT uses a poetic language style like the Hebrew text. Many languages can do this but some languages will not be able to do this. The ULT also sets apart the poetic portions of the text by setting the poetic lines farther to the right on the page than the rest of the text. With the exception of the first verse, the entire book is indented because the prophecies were written as a series of poems. 1:intro e47z 0 # Micah 1 General Notes\n\n## Structure and formatting\n\nMicah is written mainly in a poetic form. Most of the prophets wrote to either the Northern Kingdom or the Southern Kingdom. Micah wrote to both of them at times without clear distinction, as he did in this chapter.\n\n## Important figures of speech in this chapter\n\n### City Names\n\nThis passage sounds unusual in English because of its construction in Hebrew. It contains several “puns” or “plays on words.” The names of the cities are used to describe their destruction. “Lachish will be lashed” is an example of this type of construction. This poetic element might metaphors describing the actual way they will be punished. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:1 bv15 rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nGod speaks through Micah to the people of Israel using poetry. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 1:1 c3k1 rc://*/ta/man/translate/figs-idiom the word of Yahweh that came 0 This idiom is used to explain that a God gave a message to someone. Alternate translation: “the message that Yahweh spoke” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -7,7 +7,7 @@ front:intro hp4d 0 # Introduction to Micah\n\n## Part 1: General Introduction 1:1 c9rj rc://*/ta/man/translate/translate-names the Morashtite 0 This means he is from Moresheth which is a town in Judah. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 ts92 in the days of Jotham, Ahaz, and Hezekiah, kings of Judah 0 Alternate translation: “when Jotham, Ahaz, and Hezekiah were kings of Judah” 1:1 d1fd which he saw 0 Alternate translation: “which he heard in a vision” -1:2 ya6p 0 # General Information:\n\nMicah 1:2-7 is about God’s judgment on Samaria. +1:2 ya6p 0 # General Information:\n\nMicah 1:2–7 is about God’s judgment on Samaria. 1:2 x9l2 rc://*/ta/man/translate/figs-apostrophe Listen, all you peoples. Listen, earth, and all that is in you 0 This begins Micah’s prophecy. Micah speaks to the people of Samaria as if all the people of the earth and even the earth itself were able to hear him. (See: [[rc://*/ta/man/translate/figs-apostrophe]]) 1:3 i37k rc://*/ta/man/translate/figs-metaphor he will come down and tread on the high places of the earth 0 Micah speaks as if Yahweh were a mighty soldier coming down from heaven and beginning to march on top of the mountains. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:3 gq79 he will … tread 0 Alternate translation: “he will … march” @@ -27,7 +27,7 @@ front:intro hp4d 0 # Introduction to Micah\n\n## Part 1: General Introduction 1:7 a2ef rc://*/ta/man/translate/figs-activepassive all her gifts … will be burned with fire 0 This can be translated in active form. Alternate translation: “I will burn with fire all the gifts that she received” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:7 nci4 she received 0 Alternate translation: “people gave her” 1:7 syr2 rc://*/ta/man/translate/figs-metaphor Since she gathered her gifts from the wages of prostitutes, they will become the wages of prostitutes again 0 Yahweh speaks of the people giving gifts to idols as if the people were hiring prostitutes. When the Assyrians destroy Samaria, they will take to Assyria the gifts the people of Samaria gave to their idols and give them as gifts to their own idols. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-explicit]]) -1:8 y14v 0 # General Information:\n\nMicah 1:8-16 is about God’s judgment on Judah. +1:8 y14v 0 # General Information:\n\nMicah 1:8–16 is about God’s judgment on Judah. 1:8 agj7 I will lament 0 Here “I” refers to Micah. 1:8 evd3 I will lament and wail 0 “Lament” refers to the inner feeling of sadness, and “wail” refers to the activity of making a loud, sad sound. 1:8 sl7i I will go barefoot and naked 0 This is a sign of extreme mourning and distress. Another possible meaning is “I will look like someone has taken off my clothes; I will be naked” @@ -118,7 +118,7 @@ front:intro hp4d 0 # Introduction to Micah\n\n## Part 1: General Introduction 3:12 aqg2 rc://*/ta/man/translate/figs-metaphor Zion will become a plowed field … and the hill of the temple will become a thicket 0 “Zion” and “the hill of the temple” refer to the same place. When a farmer plows a field, he turns over all the dirt and uproots all the plants that are growing there. A thicket is so full of bushes that no one can use it for anything. These two metaphors cannot be literally true at the same time, but they emphasize that Yahweh will allow the invaders to completely destroy the temple area. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:12 k2is a plowed field 0 Alternate translation: “a field that a farmer has plowed” 3:12 m86y a thicket 0 a place where many small woody plants grow -4:intro pzv8 0 # Micah 4 General Notes\n\n## Structure and formatting\n\nThis chapter continues the poetic form to communicate that God will one day restore Israel. (See: [[rc://*/tw/dict/bible/kt/restore]])\n\n## Special concepts in this chapter\n\n### Remanant\n\nMicah speaks about a future hope and a remnant who will return to their homeland. Verses 1-8 are a vision of the future when God will restore Israel to its former glory. These verses will give hope to those about to be removed from their homeland. (See: [[rc://*/tw/dict/bible/kt/remnant]]) +4:intro pzv8 0 # Micah 4 General Notes\n\n## Structure and formatting\n\nThis chapter continues the poetic form to communicate that God will one day restore Israel. (See: [[rc://*/tw/dict/bible/kt/restore]])\n\n## Special concepts in this chapter\n\n### Remanant\n\nMicah speaks about a future hope and a remnant who will return to their homeland. Verses 1–8 are a vision of the future when God will restore Israel to its former glory. These verses will give hope to those about to be removed from their homeland. (See: [[rc://*/tw/dict/bible/kt/remnant]]) 4:1 rn5h rc://*/ta/man/translate/figs-metaphor the mountain … other mountains 0 Yahweh making the temple mount higher than all other mountains and hills is a metaphor for making his temple the most important place on earth. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:1 a15l rc://*/ta/man/translate/figs-activepassive the mountain of Yahweh’s house will be established 0 This can be translated in active form. Alternate translation: “Yahweh will establish the mountain on which his temple is built” or “Yahweh will make the mountain on which his temple is built great” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:1 pbd3 over the other mountains 0 Mount Zion will be the most important of all the mountains. It might also mean that this mountain will become the highest in the world, and not only in the region where it is located. diff --git a/tn_MRK.tsv b/tn_MRK.tsv index fb490416b1..5113edb7c9 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -299,7 +299,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:4 nep6 rc://*/ta/man/translate/figs-activepassive τὰς πέδας συντετρῖφθαι 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he shattered his shackles” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 5:4 fk7t rc://*/ta/man/translate/translate-unknown πέδαις 1 Here, **shackles** are pieces of metal that people wrap around the arms and legs of prisoners. The shackles are then attached with chains to objects that do not move so the prisoners cannot move far. Think of an object in your culture that is used to constrain people. (See: [[rc://*/ta/man/translate/translate-unknown]]) 5:6 y6c2 rc://*/ta/man/translate/grammar-connect-time-sequential καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν, ἔδραμεν καὶ προσεκύνησεν αὐτῷ 1 After **having seen Jesus**, the man then ran to him. If it would be helpful in your language, you could show this relationship by using a fuller phrase. Alternate translation: “After the man saw Jesus from a distance, he then ran to him and bowed down before him” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) -5:7-8 ux6u rc://*/ta/man/translate/figs-events 0 # General Information:\n\nIf it would be helpful in your language, the information in this verse and 5:8 may be reordered to present the events in the order that they happened, as in the UST. (See: [[rc://*/ta/man/translate/figs-events]]) +5:7–8 ux6u rc://*/ta/man/translate/figs-events 0 # General Information:\n\nIf it would be helpful in your language, the information in this verse and 5:8 may be reordered to present the events in the order that they happened, as in the UST. (See: [[rc://*/ta/man/translate/figs-events]]) 5:7 ppu5 rc://*/ta/man/translate/figs-rquestion τί ἐμοὶ καὶ σοί Ἰησοῦ, Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου? 1 The unclean spirit asks this question out of fear. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Leave me alone, Jesus, Son of the Most High God!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 5:7 kd19 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου 1 **Son of the Most High God** is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 5:9 h6ch rc://*/ta/man/translate/figs-exclusive λέγει αὐτῷ, Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν. 1 The spirit who is speaking speaks on behalf of all of the spirits who are possessing the man. Here, **we** includes him and all of the other spirits. Make sure that this is understood in your translation. (See: [[rc://*/ta/man/translate/figs-exclusive]]) @@ -1046,7 +1046,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:41 rl1l rc://*/ta/man/translate/figs-ellipsis πολλά 1 Mark is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “much money” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 12:42 g6ry rc://*/ta/man/translate/translate-bmoney λεπτὰ δύο, ὅ ἐστιν κοδράντης 1 The word **lepta** is the plural of “lepton.” A lepton was a small bronze or copper coin used by the Jews. It was equivalent to a few minutes’ wages. It was the least valuable coin that people used in this culture. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead, you might use the name of the least valuable coin in your culture, or use a general expression. Alternate translation: “two pennies” or “two small coins of little value” (See: [[rc://*/ta/man/translate/translate-bmoney]]) 12:42 n29e rc://*/ta/man/translate/translate-bmoney ὅ ἐστιν κοδράντης 1 A **quadrans** was the smallest Roman coin. Mark is seeking to help his readers, who are Roman, understand the value of **two leptas** in their own currency. You could clarify in your translation that a **quadrans** is a Roman coin, as the UST does, or you can leave this information untranslated. (See: [[rc://*/ta/man/translate/translate-bmoney]]) -12:43-44 ipl1 rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nIn verse 43 Jesus says that the widow put more money in the offering than the rich people put in, and in verse 44 he gives his reason for saying that. If your language would put the reason before the result, you could create a verse bridge by moving this verse to the end of the following verse. You would then present the combined verses as 43–44, as the UST does. (See: [[rc://*/ta/man/translate/translate-versebridge]]) +12:43–44 ipl1 rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nIn verse 43 Jesus says that the widow put more money in the offering than the rich people put in, and in verse 44 he gives his reason for saying that. If your language would put the reason before the result, you could create a verse bridge by moving this verse to the end of the following verse. You would then present the combined verses as 43–44, as the UST does. (See: [[rc://*/ta/man/translate/translate-versebridge]]) 12:43 q124 ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). 12:43 ih0m rc://*/ta/man/translate/figs-metaphor ἡ χήρα αὕτη ἡ πτωχὴ 1 Even though it is not literally true that the widow has put more money into the offering box than all the rich people, this is still not figurative language. As Jesus explains in the next verse, he means that she has put in proportionately more than all the others, relative to her means, and that is literally true. But Jesus makes the seemingly untrue statement first, using it to get his disciples to reflect on how it can be true. So it would be appropriate to translate Jesus’ words directly and not interpret them as if they were figurative. For example, it would be a figurative interpretation to say, “God considers what this poor widow has given to be more valuable than the gifts of all the others” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:43 n8z5 rc://*/ta/man/translate/figs-explicit πάντων & τῶν βαλλόντων 1 In context, **all** means specifically all of the rich people who were putting large monetary gifts in the collection boxes. Alternate translation: “all of those rich people putting” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1137,7 +1137,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:20 q8hm rc://*/ta/man/translate/figs-explicit οὐκ ἂν ἐσώθη πᾶσα σάρξ 1 Here, the phrase **be saved** refers to being saved from physical death. If it would be helpful in your language, you could express that explicitly. Alternate translation: “everyone would die” or “no one would survive” (See: [[rc://*/ta/man/translate/figs-explicit]]) 13:20 fz5f rc://*/ta/man/translate/figs-doublet τοὺς ἐκλεκτοὺς, οὓς ἐξελέξατο 1 These two phrases mean basically the same thing. The repetition is used for emphasis. If your language does not use repetition to do this, you can use one phrase to express the idea and provide emphasis in another way. Alternate translation: “the people whom he chose” (See: [[rc://*/ta/man/translate/figs-doublet]]) 13:20 af7n rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτοὺς 1 Jesus is using the adjective **elect** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase as modeled by the UST.(See: [[rc://*/ta/man/translate/figs-nominaladj]]) -13:21-22 d9gr rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nIn verse 21 Jesus gives a command, and in verse 22 he gives the reason for the command. If your language would put the reason before the result, you could create a verse bridge by moving this verse to the end of the following verse. You would then present the combined verses as 21–22 as the UST does. (See: [[rc://*/ta/man/translate/translate-versebridge]]) +13:21–22 d9gr rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nIn verse 21 Jesus gives a command, and in verse 22 he gives the reason for the command. If your language would put the reason before the result, you could create a verse bridge by moving this verse to the end of the following verse. You would then present the combined verses as 21–22 as the UST does. (See: [[rc://*/ta/man/translate/translate-versebridge]]) 13:21 qsfu rc://*/ta/man/translate/figs-quotesinquotes καὶ τότε ἐάν τις ὑμῖν εἴπῃ, ἴδε, ὧδε ὁ Χριστός, ἴδε, ἐκεῖ, μὴ πιστεύετε 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “And do not believe anyone who says to you that the Christ is either here or there” or “And do not believe anyone who says to you that the Christ is in this location or that location” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 13:21 yfd3 rc://*/ta/man/translate/figs-ellipsis ἴδε, ἐκεῖ 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “Look, there is the Christ” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 13:22 yw81 rc://*/ta/man/translate/figs-activepassive ἐγερθήσονται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “will arise” or “will come” (See: [[rc://*/ta/man/translate/figs-activepassive]]) diff --git a/tn_NAM.tsv b/tn_NAM.tsv index a4b60a9a07..80fd20ed83 100644 --- a/tn_NAM.tsv +++ b/tn_NAM.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro x7kl 0 # Introduction to Nahum\n\n## Part 1: General Introduction\n\n### Outline of the Book of Nahum\n\n1. Nahum introduces this book (1:1)\n1. Yahweh will destroy his enemies (1:2-15)\n1. Nahum describes how Nineveh will fall (2:1–3:19)\n\n### What is the Book of Nahum about?\n\nThe Book of Nahum contains prophecies about how Yahweh would judge and punish Nineveh.\n\nNineveh was the capital city of the Assyrian Empire. The Assyrians had already conquered the northern kingdom of Israel. They were threatening the southern kingdom of Judah. The book gave Judah hope that the Assyrians would be defeated.\n\n### How should the title of this book be translated?\n\n“The Book of Nahum” or just “Nahum” is the traditional title of this book. Translators may choose to call it “The Sayings of Nahum.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Nahum?\n\nThe prophet Nahum probably wrote this book. He was a prophet from Elkosh, an unknown city probably in Judah.\n\nNahum wrote before Nineveh fell in about 612 B.C. Nahum also mentions the destruction of Thebes, a city in Egypt, which happened about 663 B.C. Therefore, the Book of Nahum was written sometime between 663 and 612 B.C. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the importance of the descriptions of locusts in 3:15–17?\n\nLocust attacks occurred often in the ancient Near East. Certain kinds of grasshoppers would come in countless numbers. There would be so many that they would darken the sky like a black cloud that blocked the sunlight. They often came after a long period of no rain. They came down on whatever crops were surviving in the fields and stripped them bare of their leaves. The locusts could not be stopped and caused terrible damage. For this reason, locust attacks served as a powerful image of military attacks in the Old Testament.\n\nThe original language of the Old Testament used various names for locusts. It is uncertain whether these names refer to different kinds of locusts or to the same kind of locust in different stages of growth. For this reason, versions of the Bible differ in how they translate these terms.\n\n## Part 3: Important Translation Issues\n\n### What emotions were present in the various speakers in the Book of Nahum?\n\nWhen Nahum spoke to the Israelites, he wanted to comfort them.\n\nWhen Nahum and Yahweh spoke against the Ninevites, they often mocked them. This manner of speech was similar to speech in the ancient Near East when conquerors laughed at their victims.\n\nIt is important for translators to present both emotions of comfort and of mockery when translating this book. +front:intro x7kl 0 # Introduction to Nahum\n\n## Part 1: General Introduction\n\n### Outline of the Book of Nahum\n\n1. Nahum introduces this book (1:1)\n1. Yahweh will destroy his enemies (1:2–15)\n1. Nahum describes how Nineveh will fall (2:1–3:19)\n\n### What is the Book of Nahum about?\n\nThe Book of Nahum contains prophecies about how Yahweh would judge and punish Nineveh.\n\nNineveh was the capital city of the Assyrian Empire. The Assyrians had already conquered the northern kingdom of Israel. They were threatening the southern kingdom of Judah. The book gave Judah hope that the Assyrians would be defeated.\n\n### How should the title of this book be translated?\n\n“The Book of Nahum” or just “Nahum” is the traditional title of this book. Translators may choose to call it “The Sayings of Nahum.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Nahum?\n\nThe prophet Nahum probably wrote this book. He was a prophet from Elkosh, an unknown city probably in Judah.\n\nNahum wrote before Nineveh fell in about 612 B.C. Nahum also mentions the destruction of Thebes, a city in Egypt, which happened about 663 B.C. Therefore, the Book of Nahum was written sometime between 663 and 612 B.C. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the importance of the descriptions of locusts in 3:15–17?\n\nLocust attacks occurred often in the ancient Near East. Certain kinds of grasshoppers would come in countless numbers. There would be so many that they would darken the sky like a black cloud that blocked the sunlight. They often came after a long period of no rain. They came down on whatever crops were surviving in the fields and stripped them bare of their leaves. The locusts could not be stopped and caused terrible damage. For this reason, locust attacks served as a powerful image of military attacks in the Old Testament.\n\nThe original language of the Old Testament used various names for locusts. It is uncertain whether these names refer to different kinds of locusts or to the same kind of locust in different stages of growth. For this reason, versions of the Bible differ in how they translate these terms.\n\n## Part 3: Important Translation Issues\n\n### What emotions were present in the various speakers in the Book of Nahum?\n\nWhen Nahum spoke to the Israelites, he wanted to comfort them.\n\nWhen Nahum and Yahweh spoke against the Ninevites, they often mocked them. This manner of speech was similar to speech in the ancient Near East when conquerors laughed at their victims.\n\nIt is important for translators to present both emotions of comfort and of mockery when translating this book. 1:intro fa8i 0 # Nahum 1 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart extended quotations, prayers and songs. The ULT and many other English translations set the lines of the entire book (except for verse 1 of this chapter) farther to the right on the page than regular text because they are poetic prophecy. (See: [[rc://*/tw/dict/bible/kt/prophet]])\n\nDespite being divided into three chapters, this book consists of one long prophecy.\n\n## Special concepts in this chapter\n\n### Yahweh’s anger against Nineveh\nThis prophecy should be read in reference to the book of Jonah. That book described how the people of Niniveh, Assyria’s capital city, repented when Jonah warned them that Yahweh was angry at them. The book of Nahum, written a little over one hundred years later than when Jonah was set, indicates that the Ninevites would be punished by God, but only after he had used them for his own purposes. These actions of Yahweh, although described as vengeance or anger, do not have the same sinful quality as they usually do with humans. (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/other/avenge]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Complete destruction\n\nAt that time, Assyria controlled almost the entire Near East. Nahum prophesied that the Assyrians would be so completely destroyed as a nation that they would no longer even be a people group. This prophecy came true very suddenly. 1:1 wy4y rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nNahum describes the destruction of Nineveh in poetry. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 1:1 na47 rc://*/ta/man/translate/figs-explicit The declaration about Nineveh. The book of the vision of Nahum, the Elkoshite 0 These words are an introduction to the entire book. This can be stated as a complete sentence. Alternate translation: “This is the book of the vision of Nahum, the Elkoshite, which gives a declaration about Nineveh” (See: [[rc://*/ta/man/translate/figs-explicit]]) diff --git a/tn_NEH.tsv b/tn_NEH.tsv index c5c3d8ac05..745a330034 100644 --- a/tn_NEH.tsv +++ b/tn_NEH.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduction\n\n### Outline of Nehemiah\n\n1. Nehemiah returns to Jerusalem and inspects the walls (1:1-2:20)\n2. The people rebuild the walls of Jerusalem (3:1-4:23)\n3. Nehemiah helps the poor and provides an unselfish example (5:1–19)\n4. Enemies try to slow down the work, but the people finish the walls (6:1–19)\n5. Nehemiah lists the people who returned from exile (7:6–73)\n6. Ezra reads the law of Yahweh and the people respond (8:1-10:39)\n7. Nehemiah lists the people who lived in and around Jerusalem (11:1–36)\n8. Nehemiah lists the priests and Levites (12:1–26)\n9. The people dedicate the walls of Jerusalem (12:27–47)\n10. Nehemiah corrects problems (13:1–31)\n\n### What is the Book of Nehemiah about?\n\nA Jew named Nehemiah lived in Persia and worked for King Artaxerxes. Nehemiah received a report that the walls around Jerusalem were broken down. Nehemiah returned to Jerusalem to help rebuild the city walls. The walls around the city helped protect the city against armies and invaders.\n\n### How should the title of this book be translated?\n\nThe Book of Nehemiah is named for a Jewish leader named Nehemiah. Translators can use the traditional title “Nehemiah.” Or they may choose a more complete title, such as “The Book about Nehemiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why were Israelites not allowed to marry people from other nations?\n\nForeigners worshiped many false gods. Yahweh did not allow his people to marry foreigners. He knew this would cause the people of Israel to worship false gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### Did all of the people of Israel return to their homeland?\n\nMany of the Jews remained in Babylon instead of returning to the Promised Land. Many of them were successful in Babylon and desired to remain there. However, this meant that they were unable to worship Yahweh in Jerusalem as their ancestors had done. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 3: Important Translation Issues\n\n### How does the Book of Nehemiah use the term “Israel”?\n\nThe Book of Nehemiah uses the term “Israel” to refer to the kingdom of Judah. It was mostly made up of the tribes of Judah and Benjamin. The other ten tribes had ended their loyalty to any kings descended from David. God had allowed the Assyrians to conquer the other ten tribes and take them into exile around 275 years earlier. As a result, they mixed with other people groups and did not return to the land of Israel. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### Are the events in the Book of Nehemiah told in the order that they actually happened?\n\nSome of the events in the Book of Nehemiah are told in an order that is different than the order in which they actually happened so that they events can be grouped by theme. Translators should pay attention to notes that signal when events are probably out of chronological order. +front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduction\n\n### Outline of Nehemiah\n\n1. Nehemiah returns to Jerusalem and inspects the walls (1:1–2:20)\n2. The people rebuild the walls of Jerusalem (3:1–4:23)\n3. Nehemiah helps the poor and provides an unselfish example (5:1–19)\n4. Enemies try to slow down the work, but the people finish the walls (6:1–19)\n5. Nehemiah lists the people who returned from exile (7:6–73)\n6. Ezra reads the law of Yahweh and the people respond (8:1–10:39)\n7. Nehemiah lists the people who lived in and around Jerusalem (11:1–36)\n8. Nehemiah lists the priests and Levites (12:1–26)\n9. The people dedicate the walls of Jerusalem (12:27–47)\n10. Nehemiah corrects problems (13:1–31)\n\n### What is the Book of Nehemiah about?\n\nA Jew named Nehemiah lived in Persia and worked for King Artaxerxes. Nehemiah received a report that the walls around Jerusalem were broken down. Nehemiah returned to Jerusalem to help rebuild the city walls. The walls around the city helped protect the city against armies and invaders.\n\n### How should the title of this book be translated?\n\nThe Book of Nehemiah is named for a Jewish leader named Nehemiah. Translators can use the traditional title “Nehemiah.” Or they may choose a more complete title, such as “The Book about Nehemiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why were Israelites not allowed to marry people from other nations?\n\nForeigners worshiped many false gods. Yahweh did not allow his people to marry foreigners. He knew this would cause the people of Israel to worship false gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### Did all of the people of Israel return to their homeland?\n\nMany of the Jews remained in Babylon instead of returning to the Promised Land. Many of them were successful in Babylon and desired to remain there. However, this meant that they were unable to worship Yahweh in Jerusalem as their ancestors had done. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 3: Important Translation Issues\n\n### How does the Book of Nehemiah use the term “Israel”?\n\nThe Book of Nehemiah uses the term “Israel” to refer to the kingdom of Judah. It was mostly made up of the tribes of Judah and Benjamin. The other ten tribes had ended their loyalty to any kings descended from David. God had allowed the Assyrians to conquer the other ten tribes and take them into exile around 275 years earlier. As a result, they mixed with other people groups and did not return to the land of Israel. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### Are the events in the Book of Nehemiah told in the order that they actually happened?\n\nSome of the events in the Book of Nehemiah are told in an order that is different than the order in which they actually happened so that they events can be grouped by theme. Translators should pay attention to notes that signal when events are probably out of chronological order. 1:intro y5jf 0 # Nehemiah 1 General Notes\n\n## Structure and formatting\n\n### “The words of Nehemiah son of Hacaliah:”\n\nThis phrase serves as an introduction to this entire book.\n\n## Special concepts in this chapter\n\n### Repentance\n\nThis chapter is a single long record of Nehemiah’s repentance on behalf of the people of Israel. (See: [[rc://*/tw/dict/bible/kt/repent]])\n\n## Other possible translation difficulties in this chapter\n\n### I\n\nIn this book, the word “I” always refers to Nehemiah.\n\n### Israel\n\nIn this book, “Israel” probably does not refer to the northern kingdom of Israel. Neither does it likely refer to the twelve tribes of Israel. Instead, it is probably a reference to Israel in the sense of the surviving people group from the southern kingdom of Judah. At Nehemiah’s time, these would be the people from the tribes of Judah and Benjamin who survived the destruction of Jerusalem by Babylon in 586 BC and the exile of many of them to Babylon. The other tribes had already been scattered throughout the entire Near East where most of them lost their identity as Israel. 1:1 bi9h rc://*/ta/man/translate/translate-names נְחֶמְיָ֖ה בֶּן־חֲכַלְיָ֑ה 1 Nehemiah is the name of a man, and Hakaliah is the name of his father. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 abc1 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֤י 1 This is a common way of beginning a historical story. Use a natural way of beginning a story about something that actually happened. Alternate translation: “My story begins” (See: [[rc://*/ta/man/translate/writing-newevent]]) @@ -92,7 +92,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct 1:11 r7af rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֖י הָ⁠אִ֣ישׁ הַ⁠זֶּ֑ה 1 Here, **face** is a figurative way of referring to the action of seeing, and seeing is a figurative way of describing knowledge, perception, notice, attention, or judgment. In this context, Nehemiah is asking God to cause the king to make a favorable decision in response to a request he plans to make. Alternate translation: “Please grant that the king will agree to the request that I am going to make.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:11 a21b rc://*/ta/man/translate/figs-explicit הָ⁠אִ֣ישׁ הַ⁠זֶּ֑ה 1 As we will discover in the next chapter, **this man** refers to Artaxerxes, the king of Persia. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “the king” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:11 h9hl rc://*/ta/man/translate/writing-background וַ⁠אֲנִ֛י הָיִ֥יתִי מַשְׁקֶ֖ה לַ⁠מֶּֽלֶךְ 1 This is background information about Nehemiah’s role in the king’s court. Your language may have a special way to mark background information. As a “cupbearer,” it was Nehemiah’s duty to serve the wine at the king’s table, but he was much more than a waiter or butler. When the king gave him this assignment, this showed that he trusted Nehemiah completely to protect him from being poisoned. Nehemiah’s work also allowed him to see the king frequently and get to know him. So this was an important office. Alternate translation: “At that time, I was an important official who served the wine at the king’s table.” (See: [[rc://*/ta/man/translate/writing-background]]) -2:intro mj1d 0 # Nehemiah 2 General Notes\n\n## Structure and formatting\n\nThis chapter begins the account of the construction of the wall. Many scholars believe these chapters teach valuable lessons on leadership ([Nehemiah 2-6](../02/01.md)).\n\n### Special concepts in this chapter\n\n### Nehemiah’s character\n\nApparently, Nehemiah’s character made an impression on the king. It was very unusual for a king to be so concerned with one of his servants. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Cultural Customs\n\nIn ancient Persia, people thought it was important for their conquered peoples to retain and practice their own cultural customs. It was thought that this independence promoted peace in their vast kingdom. The rebuilding of Jerusalem may have been seen as a way to allow for the Jewish cultural practices.\n\n### Yahweh’s control\n\nYahweh is seen as very powerful. He is able to provide for his people even through a foreign king. (See: [[rc://*/tw/dict/bible/kt/peopleofgod]]) +2:intro mj1d 0 # Nehemiah 2 General Notes\n\n## Structure and formatting\n\nThis chapter begins the account of the construction of the wall. Many scholars believe these chapters teach valuable lessons on leadership ([Nehemiah 2–6](../02/01.md)).\n\n### Special concepts in this chapter\n\n### Nehemiah’s character\n\nApparently, Nehemiah’s character made an impression on the king. It was very unusual for a king to be so concerned with one of his servants. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Cultural Customs\n\nIn ancient Persia, people thought it was important for their conquered peoples to retain and practice their own cultural customs. It was thought that this independence promoted peace in their vast kingdom. The rebuilding of Jerusalem may have been seen as a way to allow for the Jewish cultural practices.\n\n### Yahweh’s control\n\nYahweh is seen as very powerful. He is able to provide for his people even through a foreign king. (See: [[rc://*/tw/dict/bible/kt/peopleofgod]]) 2:1 a23b rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֣י 1 Nehemiah uses this phrase to introduce the next event in his story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses. Alternate translation: “Then one day” (See: [[rc://*/ta/man/translate/writing-newevent]]) 2:1 a25b rc://*/ta/man/translate/figs-explicit בְּ⁠חֹ֣דֶשׁ נִיסָ֗ן שְׁנַ֥ת עֶשְׂרִ֛ים לְ⁠אַרְתַּחְשַׁ֥סְתְּא הַ⁠מֶּ֖לֶךְ 1 Since there were twelve months in the Hebrew calendar, and it was still the same year in the reign of Artaxerxes, this means that four months had gone by since Hanani came and spoke with Nehemiah. The implication is that Nehemiah had been praying all this time in the way described in chapter 1. If it would be helpful in your language, you could say this explicitly. Alternate translation: “I prayed like this for four months” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:1 h3hu rc://*/ta/man/translate/translate-hebrewmonths בְּ⁠חֹ֣דֶשׁ נִיסָ֗ן 1 **Nisan** is the name of the first month of the Hebrew calendar. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]]) @@ -390,7 +390,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct 4:3 alw5 rc://*/ta/man/translate/translate-names וְ⁠טוֹבִיָּ֥ה הָ⁠עַמֹּנִ֖י 1 This is a man’s name. See how you translated this in [2:10](../02/10.md). (See: [[rc://*/ta/man/translate/translate-names]]) 4:3 b24b גַּ֚ם 1 This word indicates that Tobiah agrees with Sanballat and that he is going to say something to support him. Alternate translation: “That’s right!” 4:3 da2t rc://*/ta/man/translate/figs-hyperbole אֲשֶׁר־הֵ֣ם בּוֹנִ֔ים אִם־יַעֲלֶ֣ה שׁוּעָ֔ל וּ⁠פָרַ֖ץ חוֹמַ֥ת אַבְנֵי⁠הֶֽם 1 Tobiah probably does not believe that the wall would really fall down if a fox walked along the top of it. He is exaggerating to mock the work the Jews are doing. You could use a plain expression in your translation instead, such as, “It wouldn’t take much to make that wall fall over.” However, Tobiah’s expression is so colorful that you may want to retain it, but be sure that your readers understand he is exaggerating. Alternate translation: “Tobiah made fun of the Jews by saying, ‘That wall they are building is so weak that if a fox climbed up on it, the stones would fall to the ground’” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) -4:4 buk3 rc://*/ta/man/translate/figs-explicit שְׁמַ֤ע אֱלֹהֵ֨י⁠נוּ֙ 1 Nehemiah starts talking directly to God at this point in the book. The implication is that he heard about what Sanballat and Tobiah were saying, and in response, he prayed the prayer that is recorded here in 2:4-5. If it would be helpful in your language, you could say that explicitly. Alternate translation: “When I heard about what they were saying, I prayed and said, ‘Listen, our God’” (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:4 buk3 rc://*/ta/man/translate/figs-explicit שְׁמַ֤ע אֱלֹהֵ֨י⁠נוּ֙ 1 Nehemiah starts talking directly to God at this point in the book. The implication is that he heard about what Sanballat and Tobiah were saying, and in response, he prayed the prayer that is recorded here in 2:4–5. If it would be helpful in your language, you could say that explicitly. Alternate translation: “When I heard about what they were saying, I prayed and said, ‘Listen, our God’” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:4 a77c rc://*/ta/man/translate/figs-aside שְׁמַ֤ע אֱלֹהֵ֨י⁠נוּ֙ 1 Nehemiah’s prayer here is a particular type of aside. In an aside, someone who is speaking to or about one person or group will pause and speak confidentially to somebody else about them. Often an aside is spoken to the audience of a work about someone who is being addressed within the work. But in this case, Nehemiah pauses from addressing the audience that is hearing his story; he speaks confidentially to God in prayer about two of the characters in the story. If it would be helpful in your language, you could show this is a prayer is distinct from the story by making it a direct quotation. (See: [[rc://*/ta/man/translate/figs-aside]]) 4:4 ae62 rc://*/ta/man/translate/figs-abstractnouns הָיִ֣ינוּ בוּזָ֔ה 1 The abstract noun **contempt** refers to the way Sanballat and Tobiah regarded the Jews, which led them to make fun of the Jews. You can translate the idea behind this term with a verb like “mocking.” Alternate translation: “our enemies are mocking us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:4 z6nz rc://*/ta/man/translate/figs-idiom וְ⁠הָשֵׁ֥ב חֶרְפָּתָ֖⁠ם אֶל־רֹאשָׁ֑⁠ם 1 **Return on his head** is an idiom that means that what a person expected to happen to someone else happens to them instead. Alternate translation: “Make them people whom others will mock” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -614,7 +614,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct 5:19 b1i9 rc://*/ta/man/translate/figs-idiom זָכְרָ⁠ה־לִּ֥⁠י & לְ⁠טוֹבָ֑ה 1 To remember someone **for good** is an idiom that means to reward someone with good things for the good that they have done. (See: [[rc://*/ta/man/translate/figs-idiom]]) 5:19 b1j1 rc://*/ta/man/translate/figs-idiom זָכְרָ⁠ה־לִּ֥⁠י אֱלֹהַ֖⁠י לְ⁠טוֹבָ֑ה 1 In this context, **remember** means to think about someone and consider what action you can take on their behalf. Nehemiah is not suggesting that God has forgotten him. Alternate translation: “think of me” (See: [[rc://*/ta/man/translate/figs-idiom]]) 5:19 b1j3 כֹּ֥ל אֲשֶׁר־עָשִׂ֖יתִי עַל־הָ⁠עָ֥ם הַ⁠זֶּֽה 1 Nehemiah is once again leaving out some words that a sentence would ordinarily need. He is asking God to do good things for him because of all the good things he has done for the people of Judah as their governor. Alternate translation: “reward me because of all the good that I have done for the people of Judah” -6:intro k4df 0 # Nehemiah 6 General Notes\n\n## Structure and formatting\n\nThe building of the wall is completed in this chapter.\n\nThe ULT sets the lines in 6:6-7 farther to the right on the page than the rest of the text because they are part of a long quotation.\n\n## Special concepts in this chapter\n\n### Miracle\n\nCompleting this city wall in only 52 days was considered proof that God had helped the Jews, especially given the opposition that they had experienced from the people in surrounding areas. +6:intro k4df 0 # Nehemiah 6 General Notes\n\n## Structure and formatting\n\nThe building of the wall is completed in this chapter.\n\nThe ULT sets the lines in 6:6–7 farther to the right on the page than the rest of the text because they are part of a long quotation.\n\n## Special concepts in this chapter\n\n### Miracle\n\nCompleting this city wall in only 52 days was considered proof that God had helped the Jews, especially given the opposition that they had experienced from the people in surrounding areas. 6:1 c1a1 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֣י 1 Nehemiah uses this phrase to introduce the next event in his story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses. (See: [[rc://*/ta/man/translate/writing-newevent]]) 6:1 c1a3 rc://*/ta/man/translate/figs-synecdoche נִשְׁמַ֣ע 1 This means that these enemies learned somehow that the wall was finished. Perhaps someone came and told them, or perhaps they received a written report. Nehemiah uses hearing, one means of discovering things, to describe these men learning this. Alternate translation: “when our enemies learned” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 6:1 c1a5 rc://*/ta/man/translate/figs-activepassive כַ⁠אֲשֶׁ֣ר נִשְׁמַ֣ע & וּ⁠לְ⁠יֶ֣תֶר אֹֽיְבֵ֗י⁠נוּ 1 If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “when our enemies learned” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1468,7 +1468,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct 11:20 h1j3 rc://*/ta/man/translate/figs-idiom בְּ⁠כָל־עָרֵ֣י יְהוּדָ֔ה אִ֖ישׁ בְּ⁠נַחֲלָתֽ⁠וֹ 1 In this context, **a man** means “each person,” and as in [11:3](../11/03.md), it may be understood to indicate “each family.” Alternate translation: “continued to live in all the other cities of Judah, each family on its own ancestral land” (See: [[rc://*/ta/man/translate/figs-idiom]]) 11:20 h1j5 rc://*/ta/man/translate/figs-abstractnouns אִ֖ישׁ בְּ⁠נַחֲלָתֽ⁠וֹ 1 The abstract noun **inheritance** refers to the land that was passed down through the generations in each Israelite family. The Levites did not have territory of their own, but they had some towns and surrounding pasturelands as their property. Alternate translation: “each family on its own ancestral land” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:21 jh1j rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠נְּתִינִ֖ים 1 The term **Nethinim** describes servants who worked in the temple. Alternate translation: “the temple servants” (See: [[rc://*/ta/man/translate/translate-unknown]]) -11:21 vct4 rc://*/ta/man/translate/translate-unknown בָּ⁠עֹ֑פֶל 1 This is probably the name of a geographic feature, a fortified extension of the hill that the Jerusalem temple was located on. See how you translated this term in [3:26-27](../03/26.md). Alternate translation: “Ophel Hill” (See: [[rc://*/ta/man/translate/translate-unknown]]) +11:21 vct4 rc://*/ta/man/translate/translate-unknown בָּ⁠עֹ֑פֶל 1 This is probably the name of a geographic feature, a fortified extension of the hill that the Jerusalem temple was located on. See how you translated this term in [3:26–27](../03/26.md). Alternate translation: “Ophel Hill” (See: [[rc://*/ta/man/translate/translate-unknown]]) 11:21 eu4g rc://*/ta/man/translate/translate-names וְ⁠צִיחָ֥א וְ⁠גִשְׁפָּ֖א 1 These are the names of two men. (See: [[rc://*/ta/man/translate/translate-names]]) 11:21 h1j9 rc://*/ta/man/translate/figs-metaphor עַל־הַ⁠נְּתִינִֽים 1 This is a figurative way of saying that Ziha and Gishpa were the leaders of this group. Alternate translation: “were the leaders of the temple servants” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:22 l3ba וּ⁠פְקִ֤יד הַ⁠לְוִיִּם֙ בִּ⁠יר֣וּשָׁלִַ֔ם 1 Alternate translation: “the supervisor of the Levites who settled in Jerusalem” diff --git a/tn_NUM.tsv b/tn_NUM.tsv index 6b89ebdf4c..04371c61ab 100644 --- a/tn_NUM.tsv +++ b/tn_NUM.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1-89)\n * Setting up the lampstand (8:1-4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n1. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1-41)\n * Korah’s rebellion (16:1–17:13)\n1. The Priests and purifying (18:1-19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n1. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n1. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1-65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1-13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. However, at a later time, scribes and priests probably put the book into its present form. They may have included text from other sources. One such source was “the scroll of the Wars of Yahweh” (21:14).\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead. -1:intro av14 0 # Numbers 1 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 1:5-15 farther to the right on the page than the rest of the text because they are long lists.\n\n### Census\n\nThey counted how many men of military age were in each tribe of Israel. These men would also become the heads of families. It is possible the numbers in this chapter are rounded to the nearest 100. +front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1–89)\n * Setting up the lampstand (8:1–4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n1. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1–41)\n * Korah’s rebellion (16:1–17:13)\n1. The Priests and purifying (18:1–19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n1. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n1. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1–65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1–13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. However, at a later time, scribes and priests probably put the book into its present form. They may have included text from other sources. One such source was “the scroll of the Wars of Yahweh” (21:14).\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead. +1:intro av14 0 # Numbers 1 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 1:5–15 farther to the right on the page than the rest of the text because they are long lists.\n\n### Census\n\nThey counted how many men of military age were in each tribe of Israel. These men would also become the heads of families. It is possible the numbers in this chapter are rounded to the nearest 100. 1:1 fr2s Yahweh 0 This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this. 1:1 u2p1 rc://*/ta/man/translate/translate-hebrewmonths בְּ⁠אֶחָד֩ לַ⁠חֹ֨דֶשׁ הַ⁠שֵּׁנִ֜י 1 This is the **second month** of the Hebrew calendar. The first day is near the middle of April on Western calendars. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]]) 1:1 owqr rc://*/ta/man/translate/translate-ordinal הַ⁠שֵּׁנִ֜י & הַ⁠שֵּׁנִ֗ית 1 Both occurrences of the word **second** are the ordinal forms of “two.” (See: [[rc://*/ta/man/translate/translate-ordinal]]) @@ -244,9 +244,9 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 4:30 pv9d rc://*/ta/man/translate/translate-numbers thirty years old … fifty years old 0 Alternate translation: “30 years old … 50 years old” (See: [[rc://*/ta/man/translate/translate-numbers]]) 4:30 kr6z join the company and serve in the tent of meeting 0 The word “company” refers to the rest of the people working in the tent of meeting. See how you translated this phrase in [Numbers 4:3](../04/03.md). 4:31 xm2u This is their responsibility 0 Alternate translation: “This” refers to what Yahweh says next. -4:31 zb83 crossbars, posts, and sockets 0 These are all parts of the framing of the tabernacle. See how you translated all of these parts in [Numbers 3:36-37](../03/36.md). +4:31 zb83 crossbars, posts, and sockets 0 These are all parts of the framing of the tabernacle. See how you translated all of these parts in [Numbers 3:36–37](../03/36.md). 4:32 zbw9 their sockets, pegs, and their ropes, with all their hardware 0 Here “their” refers to the posts of the court. -4:32 ipn4 sockets, pegs, and their ropes 0 These are all parts of the framing of the tabernacle. See how you translated all of these parts in [Numbers 3:36-37](../03/36.md). +4:32 ipn4 sockets, pegs, and their ropes 0 These are all parts of the framing of the tabernacle. See how you translated all of these parts in [Numbers 3:36–37](../03/36.md). 4:32 gpe1 List by name the articles they must carry 0 Alternate translation: “List by each man’s name the articles he must carry” 4:33 mq8e rc://*/ta/man/translate/figs-abstractnouns under the direction of Ithamar son of Aaron the priest 0 The word “direction” is an abstract noun that is expressed by a verb. Alternate translation: “as Ithamar son of Aaron the priest directs them” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:33 a955 Ithamar 0 See how you translated this man’s name in [Numbers 1:2](../01/02.md). @@ -767,7 +767,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 11:33 zs3j rc://*/ta/man/translate/figs-parallelism While the meat was still between their teeth, while they were chewing it 0 These two phrases mean basically the same thing. Together they emphasize that God punished them immediately, even while they were eating the meat. Alternate translation: “While they were still eating the meat” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 11:34 xkj8 rc://*/ta/man/translate/translate-names וַ⁠יִּקְרָ֛א אֶת־ שֵֽׁם־ הַ⁠מָּק֥וֹם הַ⁠ה֖וּא קִבְר֣וֹת הַֽתַּאֲוָ֑ה 1 This was the same **place** that was formerly called, “Taberah” in [11:3](../11/03.md). Alternate translation: “They named that place Kibroth Hattaavah” (See: [[rc://*/ta/man/translate/translate-names]]) 11:35 j14n rc://*/ta/man/translate/translate-names Hazeroth 0 This is the name of a place in the desert. (See: [[rc://*/ta/man/translate/translate-names]]) -12:intro qam4 0 # Numbers 12 General Notes\n\n## Structure and formatting\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 12:6-8.\n\n## Important figures of speech in this chapter\n\n### Idiom\n\nGod used the idiom “mouth to mouth” meaning “speaking directly with both people present.” This indicated that Moses was more than just a prophet and greater than other prophets. (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/tw/dict/bible/kt/prophet]]) +12:intro qam4 0 # Numbers 12 General Notes\n\n## Structure and formatting\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 12:6–8.\n\n## Important figures of speech in this chapter\n\n### Idiom\n\nGod used the idiom “mouth to mouth” meaning “speaking directly with both people present.” This indicated that Moses was more than just a prophet and greater than other prophets. (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/tw/dict/bible/kt/prophet]]) 12:2 h4pv rc://*/ta/man/translate/figs-rquestion Has Yahweh spoken only with Moses? Has he not spoken also with us? 0 Miriam and Aaron use these questions to complain that Moses had so much authority and they did not. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Yahweh has not spoken only with Moses. He has also spoken with us.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 12:2 aac3 Now Yahweh heard 0 The word “Now” hear draws attention to the important point that follows. 12:3 v4cp rc://*/ta/man/translate/writing-background Now the man Moses 0 Alternate translation: “Now” is used to mark a break in the main story line. The narrator tells background information about Moses’ character. (See: [[rc://*/ta/man/translate/writing-background]]) @@ -874,7 +874,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 14:44 dy4m they presumed to go up into the hill country 0 Alternate translation: “they dared to go up into the hill country even though God did not approve” 14:44 c73c into the hill country 0 Much of the land of Israel is elevated. When the Israelites crossed the Jordan River valley to attack the Canaanites, there were hills that they had to climb in order to go farther into the land of Canaan. 15:intro s9dr 0 # Numbers 15 General Notes\n\n## Special concepts in this chapter\n\n### Purifying the people\n\nAs the people travel through the wilderness, Yahweh is purifying them. He is doing this so that they are able to enter into the Promised Land. (See: [[rc://*/tw/dict/bible/kt/purify]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Other possible translation difficulties in this chapter\n\n### Prostitution\n\nThe imagery of prostitution is commonly used in Scripture to indicate that Yahweh alone is to be worshiped. The people are compared to the prostitute because a husband is to only have a sexual relationship with his wife. Both the prostitute and the worship of other gods are violations of this exclusive relationship. Many cultures will struggle with this imagery because of a desire to use euphemisms. (See: [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/ta/man/translate/figs-euphemism]]) -15:1 kit4 0 # General Information:\n\nNumbers 15:1-32 tells what God told Moses to tell the people of Israel. +15:1 kit4 0 # General Information:\n\nNumbers 15:1–32 tells what God told Moses to tell the people of Israel. 15:3 w63b rc://*/ta/man/translate/figs-metaphor to produce a pleasing aroma for Yahweh from the herd or the flock 0 The Lord’s pleasure with the aroma represents his pleasure with the person who burns the offering. Alternate translation: “to please Yahweh by burning a sacrifice from the herd or the flock” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:4 x238 a burnt offering 0 This refers to the offerings spoken of in [Numbers 15:3](../15/03.md). 15:4 yb2v rc://*/ta/man/translate/translate-bvolume a tenth of an ephah 0 An ephah is a unit of volume equal to about 22 liters. Alternate translation: “about 2 liters” or “two liters” (See: [[rc://*/ta/man/translate/translate-bvolume]]) @@ -1115,7 +1115,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 20:26 af1h rc://*/ta/man/translate/figs-parallelism יֵאָסֵ֖ף וּ⁠מֵ֥ת שָֽׁם 1 These two phrases mean basically the same thing. They mean that it is time for Aaron to die and for his spirit to go to the place where his ancestors are. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 20:26 yzob rc://*/ta/man/translate/figs-euphemism יֵאָסֵ֖ף 1 The phrase **shall be gathered** means that it is time for Aaron’s spirit to go to the place where his ancestors are. This is a polite way of speaking about his death. (See: [[rc://*/ta/man/translate/figs-euphemism]]) 20:29 lcr9 rc://*/ta/man/translate/translate-numbers thirty days 0 Alternate translation: “30 days” (See: [[rc://*/ta/man/translate/translate-numbers]]) -21:intro vi2c 0 # Numbers 21 General Notes\n\n## Structure and formatting\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 21:14-15, 17-18, 27-30.\n\n## Special concepts in this chapter\n\n### Ungrateful\n\nThe Israelites said, “Why have you brought us up out of Egypt to die in the wilderness? There is no bread, no water, and we hate this miserable food.” After all Yahweh had done, they were very ungrateful. This showed their lack of faith and trust in Yahweh. (See: [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/trust]]) +21:intro vi2c 0 # Numbers 21 General Notes\n\n## Structure and formatting\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 21:14–15, 17–18, 27–30.\n\n## Special concepts in this chapter\n\n### Ungrateful\n\nThe Israelites said, “Why have you brought us up out of Egypt to die in the wilderness? There is no bread, no water, and we hate this miserable food.” After all Yahweh had done, they were very ungrateful. This showed their lack of faith and trust in Yahweh. (See: [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/trust]]) 21:1 nsa6 rc://*/ta/man/translate/figs-metonymy he fought against Israel 0 Here “he fought” means that his army fought. Alternate translation: “his army fought against Israel” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 21:2 x3np rc://*/ta/man/translate/figs-metonymy Israel vowed 0 This refers to the people of Israel. Alternate translation: “The people of Israel vowed” or “The Israelites made a vow” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 21:3 j1ix rc://*/ta/man/translate/figs-metonymy listened to Israel’s voice 0 Here “listen” means that Yahweh did as they asked. Alternate translation: “did what Israel asked” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1201,7 +1201,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 22:9 nfd7 God came to Balaam 0 Alternate translation: “God appeared to Balaam” 22:9 jt4t rc://*/ta/man/translate/figs-rquestion Who are these men who came to you? 0 Yahweh uses a question to introduce a new topic of conversation. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Tell me about these men who came to you.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 22:10 lm86 Balak … Zippor 0 These are the names of men. See how you translated these in [Numbers 22:2](../22/02.md). -22:11 xa8q Look … drive them out 0 Balaam restates the message that Balak sent to him. See how you translated these phrases in [Numbers 22:5-6](./05.md). +22:11 xa8q Look … drive them out 0 Balaam restates the message that Balak sent to him. See how you translated these phrases in [Numbers 22:5–6](./05.md). 22:11 vu2r drive them out 0 Alternate translation: “chase them away” 22:12 wbu5 rc://*/ta/man/translate/figs-activepassive because they have been blessed 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “because I have blessed them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 22:13 h8t7 Balak 0 This is the name of a man. See how you translated this in [Numbers 22:2](../22/02.md). @@ -1242,7 +1242,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 22:39 lt48 rc://*/ta/man/translate/translate-names Kiriath Huzoth 0 This is the name of a town. (See: [[rc://*/ta/man/translate/translate-names]]) 22:40 e9l3 some meat 0 Alternate translation: “some of the meat from the sacrifices” 22:41 sx5n the high place of Baal 0 This could mean: (1) this refers to the same place as Bamoth in [Numbers 21:19](../21/19.md). The word Bamoth means “the high place,” or (2) this is another high place where people sacrificed to Baal. -23:intro kt51 0 # Numbers 23 General Notes\n\n## Structure and formatting\n\nThe story of Balaam continues in this chapter.\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 23:7-10, 18-24.\n\n## Special concepts in this chapter\n\n### Cursing God’s people\n\nGod does not allow others to curse his people. Balaam blessed Israel twice when he was supposed to curse them. This may be taken as humor or an ironic situation. (See: [[rc://*/tw/dict/bible/kt/curse]] and [[rc://*/tw/dict/bible/kt/peopleofgod]]) +23:intro kt51 0 # Numbers 23 General Notes\n\n## Structure and formatting\n\nThe story of Balaam continues in this chapter.\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 23:7–10, 18–24.\n\n## Special concepts in this chapter\n\n### Cursing God’s people\n\nGod does not allow others to curse his people. Balaam blessed Israel twice when he was supposed to curse them. This may be taken as humor or an ironic situation. (See: [[rc://*/tw/dict/bible/kt/curse]] and [[rc://*/tw/dict/bible/kt/peopleofgod]]) 23:1 js8j Balak 0 This is the king of Moab. See how you translated this in [Numbers 22:2](../22/02.md). 23:1 yr7z prepare seven bulls and seven rams 0 Alternate translation: “kill seven bulls and seven rams as a sacrifice” 23:3 s7kv Stand at your burnt offering and I will go 0 Alternate translation: “Stay here with your burnt offering and I will go a distance away” @@ -1285,7 +1285,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 23:25 yxn3 Balak 0 This is the king of Moab. See how you translated this in [Numbers 22:2](../22/02.md). 23:26 sl4c rc://*/ta/man/translate/figs-rquestion Did I not tell you that I must say all that Yahweh tells me to say? 0 Balaam uses this rhetorical question to remind Balak that Balaam refused to disobey God even before he came to Balak. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I told you before that I must say all that Yahweh tells me to say.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 23:28 jd2z rc://*/ta/man/translate/figs-explicit which looks down on the wilderness 0 It is understood that this wilderness was where Israel was camped. Alternate translation: “which looks down on the wilderness where Israel was” (See: [[rc://*/ta/man/translate/figs-explicit]]) -24:intro g6vw 0 # Numbers 24 General Notes\n\n## Structure and formatting\n\nThe story of Balaam continues in this chapter.\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 24:3-9, 15-24.\n\n## Special concepts in this chapter\n\n### Cursing God’s people\n\nGod does not allow others to curse his people. Balaam blesses Israel again and the king is angry and sends him home. This may be taken as humor or an ironic situation. (See: [[rc://*/tw/dict/bible/kt/curse]] and [[rc://*/tw/dict/bible/kt/peopleofgod]]) +24:intro g6vw 0 # Numbers 24 General Notes\n\n## Structure and formatting\n\nThe story of Balaam continues in this chapter.\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 24:3–9, 15–24.\n\n## Special concepts in this chapter\n\n### Cursing God’s people\n\nGod does not allow others to curse his people. Balaam blesses Israel again and the king is angry and sends him home. This may be taken as humor or an ironic situation. (See: [[rc://*/tw/dict/bible/kt/curse]] and [[rc://*/tw/dict/bible/kt/peopleofgod]]) 24:1 w9kx as at the other times 0 Alternate translation: “like he did the previous times” 24:2 wa9k rc://*/ta/man/translate/figs-idiom He raised his eyes 0 Here “raised his eyes” is an idiom that means to look up. Alternate translation: “He looked up” (See: [[rc://*/ta/man/translate/figs-idiom]]) 24:2 vd4a Spirit of God came on him 0 This mean’s God’s Spirit took control of him to prophesy. @@ -1372,7 +1372,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 25:18 dj72 in the case of Peor … in the matter of Peor 0 Both of these phrases mean that these things happened at Mount Peor. 25:18 h4fy Peor 0 Peor was the name of a mountain. See how you translated this in [Numbers 23:28](../23/28.md). 25:18 vp48 rc://*/ta/man/translate/figs-activepassive who was killed 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom Phinehas killed” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -26:intro h5mw 0 # Numbers 26 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 26:12-17, 20-26, 29-32, 35, 38-39, 44-45, 48-49, 57-58 farther to the right on the page than the rest of the text because they are long lists.\n\nThe people are counted in preparation for entering into the Promised Land. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Special concepts in this chapter\n\n### A new generation\n\nNone of the adults who came out of Egypt with Moses were still alive except the two faithful spies, Joshua and Caleb. (See: [[rc://*/tw/dict/bible/kt/faithful]]) +26:intro h5mw 0 # Numbers 26 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 26:12–17, 20–26, 29–32, 35, 38–39, 44–45, 48–49, 57–58 farther to the right on the page than the rest of the text because they are long lists.\n\nThe people are counted in preparation for entering into the Promised Land. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Special concepts in this chapter\n\n### A new generation\n\nNone of the adults who came out of Egypt with Moses were still alive except the two faithful spies, Joshua and Caleb. (See: [[rc://*/tw/dict/bible/kt/faithful]]) 26:2 i1ce rc://*/ta/man/translate/figs-explicit Count all the community 0 They were only to count the men, not the women. The full meaning of this statement can be made clear. Alternate translation: “Count all the men of the community” (See: [[rc://*/ta/man/translate/figs-explicit]]) 26:2 vni2 rc://*/ta/man/translate/translate-numbers twenty years old and up 0 Alternate translation: “20 years old and older” (See: [[rc://*/ta/man/translate/translate-numbers]]) 26:3 z8gq spoke to them 0 Alternate translation: “spoke to the Israelite leaders” @@ -1713,7 +1713,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 31:22 m16e gold, silver, bronze, iron, tin, and lead 0 metals that were used during that time period 31:23 t8y8 that resists fire 0 Alternate translation: “that will not burn” 31:23 an62 put it through the fire 0 Alternate translation: “put it into the fire” -31:23 lv3d water of cleansing 0 This refers to water that someone has mixed with ashes from a sin offering. See: [Numbers 19:17-19](../19/17.md). +31:23 lv3d water of cleansing 0 This refers to water that someone has mixed with ashes from a sin offering. See: [Numbers 19:17–19](../19/17.md). 31:24 y8tf then you will become clean 0 These are the customs of becoming ceremonially clean before Yahweh. 31:26 gv9a rc://*/ta/man/translate/figs-activepassive Count all the plundered things that were taken 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Count all of the possessions that the soldiers took” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 31:26 i5qv the leaders of the community’s ancestor’s clans 0 Alternate translation: “the leaders of each clan” @@ -1862,7 +1862,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 33:54 q2gz rc://*/ta/man/translate/figs-metaphor inherit the land 0 The Israelites claiming the land as their permanent possession is spoken of as if they were inheriting the land. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 33:54 m66j Wherever the lot falls to each clan, that land will belong to it 0 Alternate translation: “Each clan will receive the land according to how the lot falls” 33:55 l4n8 rc://*/ta/man/translate/figs-simile like objects in your eyes and thorns in your sides 0 Just like a small object in a person’s eye or a small thorn that sticks into a person skin can cause great irritation, so even a small portion of the Canaanites, if left in the land, would cause great trouble for the Israelites. (See: [[rc://*/ta/man/translate/figs-simile]]) -34:intro z166 0 # Numbers 34 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 34:19-28 farther to the right on the page than the rest of the text because they are long lists.\n\n## Special concepts in this chapter\n\n### The boundaries\n\nMoses told them all of the land they would inherit and live in and said that they should divide it up by casting lots. (See: [[rc://*/tw/dict/bible/kt/inherit]]) +34:intro z166 0 # Numbers 34 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines in 34:19–28 farther to the right on the page than the rest of the text because they are long lists.\n\n## Special concepts in this chapter\n\n### The boundaries\n\nMoses told them all of the land they would inherit and live in and said that they should divide it up by casting lots. (See: [[rc://*/tw/dict/bible/kt/inherit]]) 34:3 c7ax wilderness of Zin 0 See how you translated this phrase in [Numbers 33:12](../33/12.md). 34:7 ucc8 Mount Hor 0 See how you translated this name in [Numbers 20:22](../20/22.md). 34:13 v8m7 to the nine tribes and to the half tribe 0 This means the remaining tribes of Israel who will live on the west side of the Jordan River in the land of Canaan. The tribes of Reuben and Gad and the half tribe of Manasseh had already received their land on the east side of the Jordan River. diff --git a/tn_OBA.tsv b/tn_OBA.tsv index a7f5e14dc8..f483a143d8 100644 --- a/tn_OBA.tsv +++ b/tn_OBA.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro jrz8 0 # Introduction to Obadiah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Obadiah\n\n1. Yahweh will judge Edom (1:1-16) A. Yahweh will destroy Edom (1:1–9) B. Why Yahweh will destroy Edom (1:10–14)\n2. Yahweh will judge the nations (1:15–16)\n3. Yahweh will deliver his people (1:17–21)\n\n### What is the Book of Obadiah about?\n\nAfter the nation of Babylon destroyed Jerusalem, the Edomites (from the neighboring land of Edom) captured fleeing Jews. Then they gave these Jews over to Babylon. The Book of Obadiah is about Yahweh judging the Edomites for harming his people. This book would be comforting to the people of Judah who had been captured and forced to live in Babylon.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “The Book of Obadiah” or just “Obadiah.” Translators may decide to use a clearer title such as “The Sayings of Obadiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Obadiah?\n\nThe prophet Obadiah probably wrote this book. We know nothing more about Obadiah. His name in Hebrew means “Servant of Yahweh.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was Edom’s relationship to Israel?\n\nObadiah referred to Edom as Israel’s brother. This is because the Edomites descended from Esau, and the Israelites descended from Jacob. Jacob and Esau were twin brothers. This made Edom’s betrayal of Israel much worse. The notes also refer to the Israelites as the people of Judah. Judah was the part of Israel that had survived the earlier destruction by the nation of Assyria and that was later captured by the nation of Babylon when the nation of Edom did not help them.\n\n## Part 3: Important Translation Issues\n\n### How do I translate the concept of “pride?”\n\nThe Book of Obadiah speaks of the pride of Edom. This meant that the Edomites thought that neither their enemies nor Yahweh could defeat them. (See: [[rc://*/tw/dict/bible/other/proud]])\n\n### When Obadiah is addressing Edom, should I use a singular or plural form of “you?”\n\nSince Obadiah addressed the people of Edom by referring to them as the nation of Edom, he used a singular form in the original language. But if you are using more plain language and want your translation to be clear that it is addressing the people of Edom, you could use a plural form. +front:intro jrz8 0 # Introduction to Obadiah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Obadiah\n\n1. Yahweh will judge Edom (1:1–16) A. Yahweh will destroy Edom (1:1–9) B. Why Yahweh will destroy Edom (1:10–14)\n2. Yahweh will judge the nations (1:15–16)\n3. Yahweh will deliver his people (1:17–21)\n\n### What is the Book of Obadiah about?\n\nAfter the nation of Babylon destroyed Jerusalem, the Edomites (from the neighboring land of Edom) captured fleeing Jews. Then they gave these Jews over to Babylon. The Book of Obadiah is about Yahweh judging the Edomites for harming his people. This book would be comforting to the people of Judah who had been captured and forced to live in Babylon.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “The Book of Obadiah” or just “Obadiah.” Translators may decide to use a clearer title such as “The Sayings of Obadiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Obadiah?\n\nThe prophet Obadiah probably wrote this book. We know nothing more about Obadiah. His name in Hebrew means “Servant of Yahweh.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was Edom’s relationship to Israel?\n\nObadiah referred to Edom as Israel’s brother. This is because the Edomites descended from Esau, and the Israelites descended from Jacob. Jacob and Esau were twin brothers. This made Edom’s betrayal of Israel much worse. The notes also refer to the Israelites as the people of Judah. Judah was the part of Israel that had survived the earlier destruction by the nation of Assyria and that was later captured by the nation of Babylon when the nation of Edom did not help them.\n\n## Part 3: Important Translation Issues\n\n### How do I translate the concept of “pride?”\n\nThe Book of Obadiah speaks of the pride of Edom. This meant that the Edomites thought that neither their enemies nor Yahweh could defeat them. (See: [[rc://*/tw/dict/bible/other/proud]])\n\n### When Obadiah is addressing Edom, should I use a singular or plural form of “you?”\n\nSince Obadiah addressed the people of Edom by referring to them as the nation of Edom, he used a singular form in the original language. But if you are using more plain language and want your translation to be clear that it is addressing the people of Edom, you could use a plural form. 1:1 xm1w rc://*/ta/man/translate/figs-metaphor חֲז֖וֹן עֹֽבַדְיָ֑ה 1 This is the title of the book. Here **vision** is used in the general sense of a message from Yahweh, rather than to indicate how Obadiah received that message. **Vision** here is a metaphor for the way that God gives knowledge to people. Alternate translation: “The message that God gave to Obadiah” or “The prophecy of Obadiah” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:1 jdr1 rc://*/ta/man/translate/translate-names עֹֽבַדְיָ֑ה 1 Some English translations call the prophet Abdias, but Obadiah is the form of his name most commonly used in English. Use the form of the name that is used in your source language or a form that is similar that sounds like a name in your language. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 sv9x rc://*/ta/man/translate/writing-quotations כֹּֽה־אָמַר֩ אֲדֹנָ֨⁠י יְהוִ֜ה 1 This introduces the rest of the book as a message from God. Use a form here that is natural in your language for introducing what someone says. (See: [[rc://*/ta/man/translate/writing-quotations]]) @@ -99,7 +99,7 @@ front:intro jrz8 0 # Introduction to Obadiah\n\n## Part 1: General Introducti 1:14 p7i1 rc://*/ta/man/translate/figs-metaphor לְ⁠הַכְרִ֖ית 1 Here, **to cut down** is a metaphor that means “to kill.” It is likely a comparison to the way grain is cut down at harvest time. See how you translated this same metaphor in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:14 qdx9 rc://*/ta/man/translate/figs-explicit וְ⁠אַל־תַּסְגֵּ֥ר שְׂרִידָ֖י⁠ו 1 If it would be helpful in your language, you could make explicit to whom the Edomites delivered the Judean survivors. Alternate translation: “You should not have captured the survivors and delivered them over to the enemy soldiers” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:15 fa9m כִּֽי־קָר֥וֹב יוֹם־יְהוָ֖ה עַל־כָּל־הַ⁠גּוֹיִ֑ם כַּ⁠אֲשֶׁ֤ר עָשִׂ֨יתָ֙ יֵעָ֣שֶׂה לָּ֔⁠ךְ גְּמֻלְ⁠ךָ֖ יָשׁ֥וּב בְּ⁠רֹאשֶֽׁ⁠ךָ 1 Bible experts are not certain whether verse 15 goes with verse 14 as the end of the previous section or if it goes with verse 16 as the beginning of the new section. Many Bibles put a section break and a heading before verse 15, such as “God Will Judge the Nations.” -1:15 e5t7 rc://*/ta/man/translate/figs-explicit כִּֽי־קָר֥וֹב יוֹם־יְהוָ֖ה עַל־כָּל־הַ⁠גּוֹיִ֑ם 1 Here Yahweh is giving the people of Edom the reason why they should not have done all of the bad things that they did to the Israelites that were listed in verses 11-14, and instead of that, helped them. It is because Yahweh will soon judge all nations for the way that they have treated others. If it would be helpful in your language, you could make this explicit, as in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) +1:15 e5t7 rc://*/ta/man/translate/figs-explicit כִּֽי־קָר֥וֹב יוֹם־יְהוָ֖ה עַל־כָּל־הַ⁠גּוֹיִ֑ם 1 Here Yahweh is giving the people of Edom the reason why they should not have done all of the bad things that they did to the Israelites that were listed in verses 11–14, and instead of that, helped them. It is because Yahweh will soon judge all nations for the way that they have treated others. If it would be helpful in your language, you could make this explicit, as in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:15 crs7 rc://*/ta/man/translate/figs-idiom יוֹם־יְהוָ֖ה 1 The **day of Yahweh** is an expression that refers to a specific time when God punishes people for their sins. Alternate translation: “the time when I, Yahweh, will judge and punish people for their sins” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:15 crs9 קָר֥וֹב 1 In this context, **near** means “close in time.” Alternate translation: “will soon happen” 1:15 rd8g rc://*/ta/man/translate/figs-activepassive יֵעָ֣שֶׂה לָּ֔⁠ךְ 1 If you prefer an active verb you can use one here and you can specify who will do this action. Alternate translation: “I will do those same things to you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index 50ff1f3135..7e4f6f629f 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -1,7 +1,7 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduction\n\n### Outline of Proverbs\n\n1. Solomon introduces his proverbs (1:1–7)\n1. Collection of teachings (1:8–9:18)\n1. Proverbs of Solomon (10:1–22:16)\n1. Words of wise men (22:17–24:22)\n1. More words of wise men (24:23–34)\n1. More proverbs of Solomon (25:1–29:27)\n1. The words of Agur (30:1–33)\n1. The words of Lemuel (31:1–9)\n1. A good wife praised (31:10–31)\n\n### What is the book of Proverbs about?\n\nA proverb is a short statement that expresses some wisdom or truth. Most societies have their own proverbs. People that speak a given language can readily understand proverbs in that language.\n\nThe Book of Proverbs is a collection of proverbs. It also includes teachings about how to live wisely. Scholars refer to Proverbs, Psalms, Job, Ecclesiastes, and the Song of Songs as wisdom literature. (See: [[rc://*/ta/man/translate/writing-proverbs]])\n\n### How should the title of this book be translated?\n\nThe title of this book is often translated as “Proverbs.” A more general translation would be “Words for Wise People,” “Words that Give Wisdom,” or something similar.\n\n### Who wrote the book of Proverbs?\n\nProverbs begins with the words, “The Proverbs of Solomon, son of David and King of Israel.” But Solomon did not write all of the proverbs. Unnamed wise men may have written some of them. Agur the son of Jakeh (30:1) and King Lemuel (31:1) identify themselves as writing some of the proverbs.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is meant by “wisdom” and “foolishness” in the Book of Proverbs?\n\n“Wisdom” means the understanding and doing of what is true and morally right. A wise person understands and does what Yahweh would judge to be right. Anyone living in this way will also learn to live well with other people and to make good practical decisions in life. The book of Proverbs also acknowledges that it is important to maintain one’s honor or reputation in the opinion of other people. Those who fail to live in this way are called “foolish.” For this reason, it is possible for a person to be very intelligent and still be foolish. (See: [[rc://*/tw/dict/bible/kt/wise]] and [[rc://*/tw/dict/bible/kt/foolish]])\n\n## Part 3: Important Translation Issues\n\n### What form do the individual proverbs have?\n\nMost proverbs have two parts or two lines that are “parallel” to each other. The second part may strengthen the first, may give more details about the first, or may even say what seems the opposite of the first. Translators should take into account that each proverb is also part of a larger group of proverbs. (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### How should personification be represented in translation?\n\nIn Proverbs, certain qualities such as wisdom and understanding are often represented as if they were wise women, as in [Proverbs 3:15-18](../03/15.md), [Proverbs 4:6-9](../04/06.md), and elsewhere. In languages where it is possible for a woman figure to represent these qualities, the translator should translate in this way. However, in many languages this kind of direct translation is not possible. In such a case, the translator may be able to translate these personifications as similes instead. This means they would present wisdom or understanding as being like a wise woman whom people should obey. (See: [[rc://*/ta/man/translate/figs-personification]]) -1:intro y4et 0 # Proverbs 1 General Notes\n\n## Structure and formatting\n\nThe first chapter of proverbs begins with a type of introduction in verses 1-7. It mentions Solomon, son of David. Verse 7 contains a foundational verse for the whole book. It defines wisdom.\n\n## Special concepts in this chapter\n\n### Parallelism\n\nProverbs are often written without any surrounding context and in two lines of text. Each line will have a certain relationship to the other line. (See: [[rc://*/ta/man/translate/figs-parallelism]]) -1:1 q6pn rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nVerses 2-33 are poetry. (See: [[rc://*/ta/man/translate/writing-poetry]]) +front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduction\n\n### Outline of Proverbs\n\n1. Solomon introduces his proverbs (1:1–7)\n1. Collection of teachings (1:8–9:18)\n1. Proverbs of Solomon (10:1–22:16)\n1. Words of wise men (22:17–24:22)\n1. More words of wise men (24:23–34)\n1. More proverbs of Solomon (25:1–29:27)\n1. The words of Agur (30:1–33)\n1. The words of Lemuel (31:1–9)\n1. A good wife praised (31:10–31)\n\n### What is the book of Proverbs about?\n\nA proverb is a short statement that expresses some wisdom or truth. Most societies have their own proverbs. People that speak a given language can readily understand proverbs in that language.\n\nThe Book of Proverbs is a collection of proverbs. It also includes teachings about how to live wisely. Scholars refer to Proverbs, Psalms, Job, Ecclesiastes, and the Song of Songs as wisdom literature. (See: [[rc://*/ta/man/translate/writing-proverbs]])\n\n### How should the title of this book be translated?\n\nThe title of this book is often translated as “Proverbs.” A more general translation would be “Words for Wise People,” “Words that Give Wisdom,” or something similar.\n\n### Who wrote the book of Proverbs?\n\nProverbs begins with the words, “The Proverbs of Solomon, son of David and King of Israel.” But Solomon did not write all of the proverbs. Unnamed wise men may have written some of them. Agur the son of Jakeh (30:1) and King Lemuel (31:1) identify themselves as writing some of the proverbs.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is meant by “wisdom” and “foolishness” in the Book of Proverbs?\n\n“Wisdom” means the understanding and doing of what is true and morally right. A wise person understands and does what Yahweh would judge to be right. Anyone living in this way will also learn to live well with other people and to make good practical decisions in life. The book of Proverbs also acknowledges that it is important to maintain one’s honor or reputation in the opinion of other people. Those who fail to live in this way are called “foolish.” For this reason, it is possible for a person to be very intelligent and still be foolish. (See: [[rc://*/tw/dict/bible/kt/wise]] and [[rc://*/tw/dict/bible/kt/foolish]])\n\n## Part 3: Important Translation Issues\n\n### What form do the individual proverbs have?\n\nMost proverbs have two parts or two lines that are “parallel” to each other. The second part may strengthen the first, may give more details about the first, or may even say what seems the opposite of the first. Translators should take into account that each proverb is also part of a larger group of proverbs. (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### How should personification be represented in translation?\n\nIn Proverbs, certain qualities such as wisdom and understanding are often represented as if they were wise women, as in [Proverbs 3:15–18](../03/15.md), [Proverbs 4:6–9](../04/06.md), and elsewhere. In languages where it is possible for a woman figure to represent these qualities, the translator should translate in this way. However, in many languages this kind of direct translation is not possible. In such a case, the translator may be able to translate these personifications as similes instead. This means they would present wisdom or understanding as being like a wise woman whom people should obey. (See: [[rc://*/ta/man/translate/figs-personification]]) +1:intro y4et 0 # Proverbs 1 General Notes\n\n## Structure and formatting\n\nThe first chapter of proverbs begins with a type of introduction in verses 1–7. It mentions Solomon, son of David. Verse 7 contains a foundational verse for the whole book. It defines wisdom.\n\n## Special concepts in this chapter\n\n### Parallelism\n\nProverbs are often written without any surrounding context and in two lines of text. Each line will have a certain relationship to the other line. (See: [[rc://*/ta/man/translate/figs-parallelism]]) +1:1 q6pn rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nVerses 2–33 are poetry. (See: [[rc://*/ta/man/translate/writing-poetry]]) 1:2 iaq1 rc://*/ta/man/translate/figs-abstractnouns to teach wisdom and instruction 0 This can be reworded so that the abstract nouns “wisdom” and “instruction” can be stated as adjectives or verbs. Alternate translation: “to teach you how to be wise and to instruct you about how to live moral lives” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:2 rs3p to teach words of insight 0 Alternate translation: “to help you understand wise teachings” 1:3 ew1z rc://*/ta/man/translate/figs-you that you may receive 0 Here “you” refers to the readers. If it is more natural in your language you can state it as an inclusive “we.” Alternate translation: “that we may receive” (See: [[rc://*/ta/man/translate/figs-you]] and [[rc://*/ta/man/translate/figs-exclusive]]) @@ -24,7 +24,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 1:10 e1wu refuse to follow them 0 Alternate translation: “refuse them” or “do not listen to them” 1:11 f89h rc://*/ta/man/translate/figs-hypo If they say 0 Here the speaker gives an example of what sinners may try to entice someone to do. (See: [[rc://*/ta/man/translate/figs-hypo]]) 1:11 nvn9 lie in wait 0 Alternate translation: “hide and wait for the right time” -1:12 b8bq 0 # General Information:\n\nVerses 12-14 end the imagined statement of the sinners who are trying to entice others to sin. +1:12 b8bq 0 # General Information:\n\nVerses 12–14 end the imagined statement of the sinners who are trying to entice others to sin. 1:12 w4w6 rc://*/ta/man/translate/figs-metaphor Let us swallow them up alive, like Sheol takes away those who are healthy 0 The sinners speak of murdering innocent people as if they were Sheol and they would take a living and healthy person down to the place where dead people go. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:12 jg5z rc://*/ta/man/translate/figs-personification Let us swallow … like Sheol takes away 0 This speaks of the grave as if it were a person that swallows humans and takes them down to the place of the dead. (See: [[rc://*/ta/man/translate/figs-personification]]) 1:12 kea4 like Sheol takes away those who are healthy 0 The wicked expect to destroy their victims in the same way Sheol, the place of the dead, takes away even healthy people. @@ -43,7 +43,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 1:18 rih3 rc://*/ta/man/translate/figs-metonymy they set an ambush for their own lives 0 Here “their own lives” is a metonym for themselves. Alternate translation: “it is as if they are the ones who are waiting to suddenly attack and kill them” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:19 fz7s rc://*/ta/man/translate/figs-metaphor So are the ways of everyone 0 A person’s fate or destiny is spoken of as if it were a road a person walks on. Alternate translation: “This is what happens to everyone” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:19 su23 rc://*/ta/man/translate/figs-metaphor unjust gain takes away the lives of those who hold on to it 0 A person destroying themselves by trying to gain wealth through violence, theft, and deceit is spoken of as if the unjust gains will kill those who take it. Alternate translation: “it is like the unjust gains will destroy those who hold on to it” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:20 xza5 rc://*/ta/man/translate/figs-personification 0 # General Information:\n\nIn 1:20-1:33 Wisdom is spoken of as if it were a woman speaking to the people. (See: [[rc://*/ta/man/translate/figs-personification]]) +1:20 xza5 rc://*/ta/man/translate/figs-personification 0 # General Information:\n\nIn 1:20–1:33 Wisdom is spoken of as if it were a woman speaking to the people. (See: [[rc://*/ta/man/translate/figs-personification]]) 1:20 pj5i rc://*/ta/man/translate/figs-personification Wisdom cries aloud 0 If your language does not allow you to treat wisdom as a woman shouting to the people in the city, you might try something like “Grandmother Wisdom cries aloud” or “Honored Miss Wisdom cries aloud” or “Wisdom is like a woman who cries aloud” (See: [[rc://*/ta/man/translate/figs-personification]]) 1:20 u7zc rc://*/ta/man/translate/figs-idiom raises her voice 0 This is an idiom. Alternate translation: “speaks with a loud voice” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:20 pj5v rc://*/ta/man/translate/figs-explicit in the open places 0 This means places where there would be a lot of people. Alternate translation: “in the markets” or “in the town squares” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -436,7 +436,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 7:27 g21s Her house is on the paths to Sheol … they go down 0 Here “paths” represents the kinds of behavior that foolish people participate in. Sheol was the name for the world of the dead. 7:27 ry42 rc://*/ta/man/translate/figs-parallelism on the paths to Sheol … down to the dark bedrooms of death 0 These two phrases basically mean the same thing and are repeated to emphasize that the woman’s victims will be destroyed. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 7:27 prr1 rc://*/ta/man/translate/figs-metaphor the dark bedrooms of death 0 This expression pictures the dead as sleeping in many different rooms in Sheol. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -8:intro z8jj 0 # Proverbs 8 General Notes\n\n## Structure and formatting\n\nChapter 8 continues a collection of proverbs that ends in chapter nine. These chapters operate more as a unit then many of the following chapters in this book.\n\n## Special concepts in this chapter\n\n### Wisdom calls out\n\nThe addressee of this chapter is broader than “my son,” but is personal like the previous chapters’ use of “my son.” In this case, Wisdom is calling out for all to come and learn of her, in contrast to the adulteress mentioned in chapters 5-7. (See: [[rc://*/tw/dict/bible/kt/wise]]) +8:intro z8jj 0 # Proverbs 8 General Notes\n\n## Structure and formatting\n\nChapter 8 continues a collection of proverbs that ends in chapter nine. These chapters operate more as a unit then many of the following chapters in this book.\n\n## Special concepts in this chapter\n\n### Wisdom calls out\n\nThe addressee of this chapter is broader than “my son,” but is personal like the previous chapters’ use of “my son.” In this case, Wisdom is calling out for all to come and learn of her, in contrast to the adulteress mentioned in chapters 5–7. (See: [[rc://*/tw/dict/bible/kt/wise]]) 8:1 qsc7 rc://*/ta/man/translate/figs-personification 0 # General Information:\n\nIn chapter 8 wisdom is spoken of as a woman who teaches people how to be wise. Many verses in chapter 8 have parallelisms. (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-parallelism]]) 8:1 v9h5 rc://*/ta/man/translate/figs-rquestion Does not Wisdom call out? 0 This question is used to remind the readers of something they should already know. Alternate translation: “Wisdom calls out” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 8:1 i9hu rc://*/ta/man/translate/figs-personification Does not Wisdom call out? 0 Here wisdom is imagined as a woman. If a language does not allow this kind of metaphor, other possible translations are: (1) “Is not wisdom like a woman who calls out?” (2) “Does not a woman named Wisdom call out?” (See: [[rc://*/ta/man/translate/figs-personification]]) @@ -444,7 +444,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 8:1 k4ug raise her voice 0 Alternate translation: “speak” 8:3 z73y the gates at the entrance into the city 0 In ancient times, cities usually had outer walls with gates in them. 8:3 nkc9 rc://*/ta/man/translate/figs-personification she calls out 0 This continues to refer to Wisdom, personified as a woman. (See: [[rc://*/ta/man/translate/figs-personification]]) -8:4 gv2w 0 # General Information:\n\nWisdom speaks to the people in verses 4-36. +8:4 gv2w 0 # General Information:\n\nWisdom speaks to the people in verses 4–36. 8:4 jxm5 rc://*/ta/man/translate/figs-metonymy my voice is for the sons of mankind 0 Here “voice” represents the words that are spoken. Alternate translation: “my words are for the sons of mankind” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 8:4 j5l1 rc://*/ta/man/translate/figs-metonymy the sons of mankind 0 This is metonymy representing all human beings. Alternate translation: “all people” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 8:5 er9q naive 0 inexperienced or immature @@ -568,7 +568,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 9:18 k1fh in the depths of Sheol 0 “Sheol” refers to the world of the dead. 10:intro fhy5 0 # Proverbs 10 General Notes\n\n## Structure and formatting\n\nChapter 10 starts a new section of the book, which is attributed to Solomon and is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often using contrasting elements: wise/foolish, money, lazy/diligent, truth telling, and wicked/righteous. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 10:1 i2yb rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nMany verses in Chapter 10 are contrasting parallelisms (See: [[rc://*/ta/man/translate/figs-parallelism]]) -10:1 tab7 The proverbs of Solomon 0 After the introduction of Chapters 1-9, Chapter 10 begins the collection of the proverbs; short sayings that teach wisdom. +10:1 tab7 The proverbs of Solomon 0 After the introduction of Chapters 1–9, Chapter 10 begins the collection of the proverbs; short sayings that teach wisdom. 10:2 ffz8 accumulated 0 acquired over time 10:3 df3m rc://*/ta/man/translate/figs-synecdoche Yahweh does not let the soul of the righteous person go hungry 0 Here “soul” refers to the person. This can be stated in positive form. Alternate translation: “Yahweh makes sure those who do what is right have food to eat” (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-litotes]]) 10:4 e3ef rc://*/ta/man/translate/figs-metonymy A lazy hand 0 “Hand” represents the strength and ability of a person. Alternate translation: “A person unwilling to work” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -662,8 +662,8 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 11:30 q7ul rc://*/ta/man/translate/figs-simile The righteous person will be like a tree of life 0 A person who does what is right is compared to a tree that produces life as its fruit. Alternate translation: “Those who do right will bring life to themselves and others” (See: [[rc://*/ta/man/translate/figs-simile]]) 11:30 hlz7 tree of life 0 See how you translated this in [Proverbs 3:18](../03/18.md). 11:31 s8p9 how much more 0 Alternate translation: “even more so” -12:intro x2lg 0 # Proverbs 12 General Notes\n\n## Structure and formatting\n\nChapter 12 continues the section of the book (Chapter 10-22) which is attributed to Solomon and is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often using contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility and integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) -12:1 ktr2 rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nThe author uses [[rc://*/ta/man/translate/figs-parallelism]] throughout this chapter. Verses 1-15 contrast wisdom and foolishness. +12:intro x2lg 0 # Proverbs 12 General Notes\n\n## Structure and formatting\n\nChapter 12 continues the section of the book (Chapter 10–22) which is attributed to Solomon and is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often using contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility and integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) +12:1 ktr2 rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nThe author uses [[rc://*/ta/man/translate/figs-parallelism]] throughout this chapter. Verses 1–15 contrast wisdom and foolishness. 12:1 r7h6 Whoever 0 Alternate translation: “Any person who” 12:1 tz7m the one who hates correction 0 Alternate translation: “the person who does not want to be told what to do” 12:1 nj5f is stupid 0 Alternate translation: “is foolish” or “is unwise” @@ -1454,7 +1454,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 23:34 lxy2 mast 0 the long wooden pole to which are attached the sails of a sailing ship 23:35 c4na They hit me, & but I was not hurt. They beat me, but I did not feel it. 0 Because the drunk person is not thinking clearly, he is imagining that people are hitting and beating him, yet he feels no pain and cannot remember anything. 23:35 d6ej When will I wake up? 0 The drunk person is wondering when he will be sober again; when the effect of the wine will stop. -24:intro nl8m 0 # Proverbs 24 General Notes\n\n## Structure and formatting\n\nChapter 24 continues the section beginning in the previous chapter and is mainly filled with short, individual proverbs.\n\nThe second half of this chapter finishes the section.\n\n## Special concepts in this chapter\n\n### Lazy man story\n\nUnlike much of Proverbs, verses 30-34 tell a short story about a lazy man, which ends in a very memorable proverb.\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) +24:intro nl8m 0 # Proverbs 24 General Notes\n\n## Structure and formatting\n\nChapter 24 continues the section beginning in the previous chapter and is mainly filled with short, individual proverbs.\n\nThe second half of this chapter finishes the section.\n\n## Special concepts in this chapter\n\n### Lazy man story\n\nUnlike much of Proverbs, verses 30–34 tell a short story about a lazy man, which ends in a very memorable proverb.\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 24:1 d1dq 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). 24:2 dw7g rc://*/ta/man/translate/figs-synecdoche their hearts 0 The words “their hearts” refer to the whole person. Alternate translation: “they” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 24:2 m8px rc://*/ta/man/translate/figs-synecdoche their lips 0 The words “their lips” refer to the whole person. Alternate translation: “they” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) @@ -1525,7 +1525,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 24:34 d7gx rc://*/ta/man/translate/figs-ellipsis and poverty comes 0 This finishes a thought begun with the words “A little sleep, a little slumber, a little folding of the hands to rest” (Proverbs 24:33). You may need to fill in the omitted words. “You may say to yourself, ‘A little sleep, a little slumber, a little folding of the hands to rest,’ but then poverty will come” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 24:34 v85w rc://*/ta/man/translate/figs-personification poverty comes marching upon you 0 Some translations read, “poverty comes upon you like a robber.” Poverty is spoken of as if it were a person or animal that can attack a lazy person. (See: [[rc://*/ta/man/translate/figs-personification]]) 24:34 zx1y rc://*/ta/man/translate/figs-simile your needs like an armed soldier 0 Needs are spoken of as if they were a person who could attack the lazy person. Alternate translation: “your needs will come to you like an armed soldier” (See: [[rc://*/ta/man/translate/figs-simile]] and [[rc://*/ta/man/translate/figs-personification]]) -25:intro l94s 0 # Proverbs 25 General Notes\n\n## Structure and formatting\n\nChapter 25 begins the second section of the book (Chapter 25-29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) +25:intro l94s 0 # Proverbs 25 General Notes\n\n## Structure and formatting\n\nChapter 25 begins the second section of the book (Chapter 25–29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 25:2 x2ec to conceal a matter 0 Alternate translation: “to keep some things secret” 25:2 cj4p rc://*/ta/man/translate/figs-ellipsis but the glory 0 The ellipsis can be filled in. Alternate translation: “but it is the glory” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 25:2 dg6e search it out 0 Alternate translation: “search that matter out” or “search for those things that God has concealed” @@ -1573,7 +1573,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 25:27 ea11 that is like searching for honor after honor 0 The meaning of the original language is uncertain. Some versions of the Bible translate this as “that is like speaking too many compliments to people.” Alternate translation: “that is like always thinking about how others should honor you” 25:28 gl3p rc://*/ta/man/translate/figs-simile A person without self-control is like a city breached and without walls. 0 Both a person without self-control and a city without walls are weak and vulnerable. (See: [[rc://*/ta/man/translate/figs-simile]]) 25:28 jh45 breached and without walls 0 Alternate translation: “whose walls an army has knocked down and destroyed” -26:intro juh9 0 # Proverbs 26 General Notes\n\n## Structure and formatting\n\nChapter 26 continues the second section of the book (Chapter 25-29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. Wisdom and folly are particularly prominent in this chapter.(See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) +26:intro juh9 0 # Proverbs 26 General Notes\n\n## Structure and formatting\n\nChapter 26 continues the second section of the book (Chapter 25–29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. Wisdom and folly are particularly prominent in this chapter.(See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 26:1 w8yc rc://*/ta/man/translate/figs-simile Like snow in summer or rain in harvest 0 Normally snow does not fall during the summer and rain does not fall during the harvest. This can be stated clearly. Alternate translation: “Just as it would be very strange to have snow in summer or rain during the harvest” (See: [[rc://*/ta/man/translate/figs-simile]] and [[rc://*/ta/man/translate/figs-explicit]]) 26:2 kdg7 rc://*/ta/man/translate/figs-simile so an undeserved curse does not alight 0 A curse that does not harm a person is spoken of as if it were a bird that does not land. Alternate translation: “so an undeserved curse does not land on its mark” (See: [[rc://*/ta/man/translate/figs-simile]]) 26:2 mf19 rc://*/ta/man/translate/figs-activepassive an undeserved curse 0 This can be stated with an active form. Alternate translation: “a curse on a person who does not deserve it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1634,7 +1634,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 26:28 wvw9 rc://*/ta/man/translate/figs-synecdoche A lying tongue hates the people it crushes 0 The phrase “a lying tongue” represents a person who tells lies. Crushing people represents causing them trouble. Alternate translation: “A liar hates those he hurts by his lies” (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-metaphor]]) 26:28 dfi2 rc://*/ta/man/translate/figs-synecdoche a flattering mouth brings about ruin 0 The phrase “a flattering mouth” represents a person who flatters people. This could mean: (1) a person who flatters others causes trouble or (2) a person who flatters others ruins them (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 26:28 qp8a flattering 0 praising someone in a manner that is not sincere, or praising someone about things that are not true -27:intro ec7g 0 # Proverbs 27 General Notes\n\n## Structure and formatting\n\nChapter 27 continues the second section of the book (Chapter 25-29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) +27:intro ec7g 0 # Proverbs 27 General Notes\n\n## Structure and formatting\n\nChapter 27 continues the second section of the book (Chapter 25–29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 27:1 f85w rc://*/ta/man/translate/figs-explicit Do not boast about tomorrow 0 This is a warning not to brag about what you expect to happen tomorrow. This can be stated clearly. Alternate translation: “Do not speak proudly about your plans for tomorrow” (See: [[rc://*/ta/man/translate/figs-explicit]]) 27:1 t368 rc://*/ta/man/translate/figs-metaphor what a day may bring 0 Something happening on a certain day is spoken of as if the day were to bring that event. Alternate translation: “what will happen on a day” or “what will happen tomorrow” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 27:2 cyj6 rc://*/ta/man/translate/figs-ellipsis and not your own mouth … and not your own lips 0 The words “let praise you” are understood from the first phrase. They can be repeated. Here a person is represented by his “mouth” and “lips” because those are the parts of the body used to speak. Alternate translation: “and do not let your own mouth praise you … and do not let your own lips praise you” or “and do not praise yourself … and do not praise yourself” (See: [[rc://*/ta/man/translate/figs-ellipsis]] and [[rc://*/ta/man/translate/figs-synecdoche]]) @@ -1703,7 +1703,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 27:26 j2vp rc://*/ta/man/translate/figs-explicit the goats will provide the price of the field 0 The implied information is that the money received by selling the goats will be enough to buy a field. Alternate translation: “selling your goats will provide the price of the field” (See: [[rc://*/ta/man/translate/figs-explicit]]) 27:27 q28m rc://*/ta/man/translate/figs-explicit nourishment for your servant girls 0 The implied information is that there will also be enough goats’ milk to feed the servant girls. Alternate translation: “there will be goat’s milk to nourish your servant girls” (See: [[rc://*/ta/man/translate/figs-explicit]]) 27:27 xjw4 nourishment 0 Alternate translation: “food” -28:intro g91u 0 # Proverbs 28 General Notes\n\n## Structure and formatting\n\nChapter 28 continues the second section of the book (Chapter 25-29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) +28:intro g91u 0 # Proverbs 28 General Notes\n\n## Structure and formatting\n\nChapter 28 continues the second section of the book (Chapter 25–29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 28:2 b4c7 rc://*/ta/man/translate/figs-abstractnouns Because of the transgression of a land 0 If your language does not use an abstract noun for the idea behind the word **transgression**, you could express the same idea with a verbal form. Alternate translation: “Because of how a land transgresses” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 28:2 qks4 rc://*/ta/man/translate/figs-metonymy the transgression of a land 0 This is a metonym for the sins of the people living in a land. Alternate translation: “the transgression of the people of a land” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 28:2 ivf7 rc://*/ta/man/translate/figs-explicit with a man of understanding and knowledge 0 The implied information is that this man is a ruler or leader. The abstract nouns “understanding” and “knowledge” can be translated as verbs. Alternate translation: “with a man who understands and knows how to rule” (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1804,7 +1804,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 28:28 xc51 rc://*/ta/man/translate/figs-hyperbole people hide themselves 0 This is an exaggeration for doing everything they can to avoid having wicked people harm them. Alternate translation: “people go into hiding” (See: [[rc://*/ta/man/translate/figs-hyperbole]] and [[rc://*/ta/man/translate/figs-rpronouns]]) 28:28 vjp8 perish 0 This could mean: (1) “go away” or (2) “fall from power” or (3) “are destroyed.” 28:28 pd87 increase 0 This could mean: (1) “multiply” or (2) “rise to power.” -29:intro pkl4 0 # Proverbs 29 General Notes\n\n## Structure and formatting\n\nChapter 29 concludes the second section of the book (Chapter 25-29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) +29:intro pkl4 0 # Proverbs 29 General Notes\n\n## Structure and formatting\n\nChapter 29 concludes the second section of the book (Chapter 25–29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 29:1 rl7a rc://*/ta/man/translate/figs-metaphor who stiffens his neck 0 A person becoming stubborn is spoken of as if he stiffens his neck. Alternate translation: “who becomes stubborn” or “who refuses to listen” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 29:1 nb5z rc://*/ta/man/translate/figs-activepassive will be broken in a moment 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will suddenly break him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 29:1 y5ft rc://*/ta/man/translate/figs-metaphor beyond healing 0 “and no one will be able to heal him.” Sickness is a metaphor for any kind of bad situation. Alternate translation: “and no one will be able to help him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) diff --git a/tn_ROM.tsv b/tn_ROM.tsv index ccfe75408d..ec7f9f56ce 100644 --- a/tn_ROM.tsv +++ b/tn_ROM.tsv @@ -378,7 +378,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 2:29 qa6b rc://*/ta/man/translate/figs-possession οὗ ὁ ἔπαινος 1 Paul is using the possessive form **whose** to indicate who receives **the praise**. If it would be helpful in your language, you could use a different expression. Alternate translation: “his praise” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:29 r4gm rc://*/ta/man/translate/figs-gendernotations ἐξ ἀνθρώπων 1 Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “from people” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 3:intro y2kb 0 # Romans 3 General Notes\n\n## Structure and Formatting\n\n3. All mankind is condemned because of sin (1:18–3:20)\n * All non-Jews have sinned (1:18–32)\n * All Jews have sinned (2:1–3:8)\n * Everyone has sinned (3:9–20)\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n * God’s righteousness is received through faith (3:21–26)\n * No one can boast in works (3:27–31)\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 verses [10–18](../03/10.md) of this chapter, which are quotations from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [3:1–9](../03/01.md) and [27–31](../03/27.md) Paul frequently uses rhetorical questions in this chapter in order to answer objections that Jews might make about what he is saying. You may need to indicate that Paul is asking these questions as if he were a non-Christian Jew responding to these arguments. When Paul asks the rhetorical questions, he is speaking as if he were a non-Christian Jew arguing against Paul. When Paul answers those questions, he is speaking as himself. It may be helpful to your readers to indicate this change in speakers with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-quotemarks]]) -3:1-9 v788 0 # Connecting Statement:\n\nIn [3:1–9](../03/01.md) Paul uses a series of rhetorical questions and answers in order to emphasize that both “Jews and Greeks” are “under sin.” +3:1–9 v788 0 # Connecting Statement:\n\nIn [3:1–9](../03/01.md) Paul uses a series of rhetorical questions and answers in order to emphasize that both “Jews and Greeks” are “under sin.” 3:1 a1l0 rc://*/ta/man/translate/grammar-connect-logic-result τί οὖν 1 Here, **then** indicates that what follows is a response to what Paul said in the previous chapter, especially what he said in [2:28–29](../02/28.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “If these things are true, then what is” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 3:1 dawv rc://*/ta/man/translate/figs-rquestion τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς? 1 This verse contains two rhetorical questions connected by **or**. Paul is not asking for information, but here he is using these two questions to express the objections that a Jew might have to what Paul said in the previous chapter, especially what he said in [2:28–29](../02/28.md). If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Then the Jew certainly has no advantage, and circumcision certainly has no benefit!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:1 b7ls rc://*/ta/man/translate/figs-quotemarks τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς 1 In this verse Paul is speaking as if he were a non-Christian Jew arguing against Paul. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) @@ -426,7 +426,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:6 zg9s rc://*/ta/man/translate/grammar-connect-logic-result ἐπεὶ πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον 1 Here Paul is giving the reason why God is “not unrighteous for imposing his wrath,” as stated in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “Because if God were unrighteous, how would he judge the world” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 3:6 x1y3 rc://*/ta/man/translate/figs-rquestion πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον 1 In this clause Paul is not asking for information, but is using his question to emphasize that **God** could not **judge the world** if he were unrighteous. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “God certainly could not judge the world!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:6 lnp3 rc://*/ta/man/translate/figs-metonymy τὸν κόσμον 1 Here Paul uses **world** to refer to the people who live in the **world**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the people in the world” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -3:7-9 htfa 0 # General Information:\n\nIn [3:7–9](../03/07.md), Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in [3:6](../03/06.md). A note will inform you of the one parenthetic statement within these verses in which Paul interjects his own voice into the argument. +3:7–9 htfa 0 # General Information:\n\nIn [3:7–9](../03/07.md), Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in [3:6](../03/06.md). A note will inform you of the one parenthetic statement within these verses in which Paul interjects his own voice into the argument. 3:7 b9k1 rc://*/ta/man/translate/grammar-connect-words-phrases εἰ δὲ 1 **But** here indicates that what follows is a response to what Paul said in the previous verse. In this verse, Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in the previous verse. See how you translated this in [3:5](../03/05.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 3:7 c2u5 rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ & ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι 1 Paul is using a hypothetical situation to develop the argument an unbelieving Jew would make. Alternate translation: “suppose the truth of God through my lie abounds to his glory. Then why am I still being judged as a sinner” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) 3:7 xysz rc://*/ta/man/translate/figs-infostructure εἰ δὲ ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “But if the truth of God abounds to his glory through my lie” (See: [[rc://*/ta/man/translate/figs-infostructure]]) @@ -488,7 +488,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:14 ujjd rc://*/ta/man/translate/figs-genericnoun τὸ στόμα 1 Paul quotes David speaking of these people’s mouths in general, not of one particular **mouth**. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “speech” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) 3:14 sqr5 rc://*/ta/man/translate/figs-metonymy ὧν τὸ στόμα 1 Here Paul quotes David using **mouth** to describe people speaking curses and bitter things by using their **mouth** to say them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “what they say” or "whose speech" (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:14 j0sg rc://*/ta/man/translate/figs-metaphor ἀρᾶς καὶ πικρίας γέμει 1 Paul quotes David using **cursing and bitterness** as if these concepts were things with which people could fill or load their **mouth**. He means that these people habitually curse and say bitter things against others. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “habitually curses and says bitter things against others” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -3:15-17 e67d rc://*/ta/man/translate/figs-quotemarks 0 # General Information:\n\nVerses 15–17 are Paul’s paraphrase of [Isaiah 59:7–8](../isa/59/07.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +3:15–17 e67d rc://*/ta/man/translate/figs-quotemarks 0 # General Information:\n\nVerses 15–17 are Paul’s paraphrase of [Isaiah 59:7–8](../isa/59/07.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 3:15 vds1 rc://*/ta/man/translate/figs-synecdoche οἱ πόδες αὐτῶν 1 Paul quotes Isaiah using **feet**, a part of the human body, to refer to the whole person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “These people” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 3:15 quph rc://*/ta/man/translate/figs-metaphor ἐκχέαι αἷμα 1 Paul quotes Isaiah using **pour out blood** to refer to violently murdering people, which usually causes blood to come out of the people who are murdered. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “to murder others” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:16 bc96 rc://*/ta/man/translate/figs-abstractnouns σύντριμμα καὶ ταλαιπωρία 1 If your language does not use abstract nouns for the ideas of **Destruction** and **suffering**, you could express the same ideas with other expressions. Alternate translation: “Demolishing lives and making people suffer” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -560,7 +560,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:26 x6cf rc://*/ta/man/translate/figs-genericnoun τὸν ἐκ πίστεως Ἰησοῦ 1 Paul is speaking of all people who have **faith in Jesus**, not one particular person. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “anyone who is from faith in Jesus” or “every person who trusts in Jesus”(See: [[rc://*/ta/man/translate/figs-genericnoun]]) 3:26 qdkw rc://*/ta/man/translate/figs-possession τὸν ἐκ πίστεως Ἰησοῦ 1 Here Paul is using the possessive form to describe a person who is characterized by **faith in Jesus**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the one who is characterized by faith in Jesus” (See: [[rc://*/ta/man/translate/figs-possession]]) 3:26 ab0w rc://*/ta/man/translate/figs-possession πίστεως Ἰησοῦ 1 See how you translated this phrase in [3:22](../03/22.md). (See: [[rc://*/ta/man/translate/figs-possession]]) -3:27-31 emwi rc://*/ta/man/translate/figs-rquestion 0 # Connecting Statement:\n\nIn [3:27–31](../03/27.md) Paul uses a series of rhetorical questions and answers in order to emphasize that God alone makes people righteous through faith in Jesus. Like in [3:1–9](../03/01.md), Paul is speaking as if he were a non-Christian Jew when he asks the rhetorical questions, but he is speaking as himself when he answers those questions. (See: [[rc://*/ta/man/translate/figs-rquestion]]) +3:27–31 emwi rc://*/ta/man/translate/figs-rquestion 0 # Connecting Statement:\n\nIn [3:27–31](../03/27.md) Paul uses a series of rhetorical questions and answers in order to emphasize that God alone makes people righteous through faith in Jesus. Like in [3:1–9](../03/01.md), Paul is speaking as if he were a non-Christian Jew when he asks the rhetorical questions, but he is speaking as himself when he answers those questions. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:27 e0wc rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, **then** indicates that what follows is a response to what Paul said in [3:21–26](../03/21.md). If it might be helpful in your language, you could state this explicitly, inserting a parenthetical phrase between commas. Alternate translation: “, if it is God who makes people righteous through faith in Jesus,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 3:27 fjm4 rc://*/ta/man/translate/figs-rquestion ποῦ οὖν ἡ καύχησις? 1 Paul is not asking for information, but is using this question to express an objection that a Jew might have to what Paul said in [3:21–26](../03/21.md). If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “There then is no grounds for boasting!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:27 mvs0 rc://*/ta/man/translate/figs-metaphor ποῦ οὖν ἡ καύχησις 1 Here Paul speaks of **boasting** as if it were an object that could be in a location. He means that no one can boast, because only God makes people righteous. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “Then can anyone boast” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -603,7 +603,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:31 ppvo rc://*/ta/man/translate/figs-exclusive νόμον ἱστάνομεν 1 Here, **we** is used exclusively to refer to Paul and other Christians. Your language may require you to mark these forms. Alternate translation: “we Christians uphold the law” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 3:31 c295 rc://*/ta/man/translate/figs-metaphor νόμον ἱστάνομεν 1 Paul uses **uphold** to refer to **the law** as if it were an object that people could hold up high. The meaning of **uphold** here is the opposite meaning of **nullify**, used earlier in the verse. It could mean: (1) Christians fulfill the requirements of the law by trusting in Jesus, who fulfilled the law for them. Alternate translation: “we fulfill the law by faith” (2) Christians value **the law** and affirm that it is useful. Alternative translation: “we confirm that the law is useful” or “we affirm that the law has value”(See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:intro f9jc 0 # Romans 4 General Notes\n\n## Structure and Formatting\n\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n * God’s righteousness is received through faith (3:21–26)\n * No one can boast in works (3:27–31)\n * The examples of Abraham and David (4:1–25)\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 [4:7–8](../04/07.md) of this chapter, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The purpose of the law of Moses\n\nIn this chapter Paul continues to develop his argument based on what he wrote in the previous chapter. He explains how God made Abraham, the ancestor of all Jews, righteous a long time before God gave the law of Moses to the Jews. Even Abraham could not become righteous by what he did. Rather, God made Abraham righteous on the basis of Abraham’s faith. Obeying the law of Moses does not make a person righteous. People have always become righteous only by faith. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Circumcision\n\nCircumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, being circumcised never made anyone righteous. In this chapter Paul uses “circumcision” to refer to Jews and “uncircumcision” to refer to non-Jews. (See: [[rc://*/tw/dict/bible/kt/circumcise]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [4:1](../04/01.md), [3](../04/03.md), and [9–10](../04/09.md) Paul continues using rhetorical questions like he did in the previous chapter. He does this in order to answer objections that Jews might make about what he is saying. -4:1-12 q7wc 0 # Connecting Statement:\n\n[4:1–12](../04/01.md) are a series of rhetorical questions and answers that Paul uses to emphasize that even **Abraham**, the ancestor of the Jewish people, was made righteous by God “through faith.” +4:1–12 q7wc 0 # Connecting Statement:\n\n[4:1–12](../04/01.md) are a series of rhetorical questions and answers that Paul uses to emphasize that even **Abraham**, the ancestor of the Jewish people, was made righteous by God “through faith.” 4:1 gxv3 rc://*/ta/man/translate/grammar-connect-logic-result τί οὖν 1 Here, **then** indicates that what follows is a response to what Paul said in the previous chapter, especially what he said in [3:27–31](../03/27.md). See how you translated **What then** in [3:1](../03/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:1 gw29 rc://*/ta/man/translate/figs-rquestion τί οὖν ἐροῦμεν, εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα? 1 In this verse Paul is not asking for information, but is using a question to express the objections that a Jew might have to what Paul said in the previous chapter, especially what he said in [3:27–31](../03/27.md). If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Then we will say that Abraham, our forefather according to the flesh, has surely discovered something!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 4:1 rhrp rc://*/ta/man/translate/figs-quotemarks τί οὖν ἐροῦμεν, εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα? 1 In this verse and the first part of the next verse, Paul is speaking as if he were a non-Christian Jew arguing against Paul. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) @@ -1542,7 +1542,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:39 sd7j rc://*/ta/man/translate/figs-metaphor δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ 1 See how you translated the similar phrase in [8:35](../08/35.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:39 fr5b rc://*/ta/man/translate/figs-distinguish τῆς ἐν Χριστῷ Ἰησοῦ 1 Here, **which** marks that Paul is giving further information about **the love of God**. If it would be helpful in your language, you could make the relationship between these phrases more clear. Alternate translation: “that is, the love of God in Christ Jesus” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 8:39 tot5 rc://*/ta/man/translate/figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 See how you translated this phrase in [6:23](../06/23.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) -9:intro w6f4 0 # Romans 9 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n * Paul’s sorrow for Israel’s unbelief (9:1–5)\n * God chooses whom he wants to choose (9:6–13)\n * God shows mercy on whom he wants to show mercy (9:14–18)\n * No one can question God’s choice (9:19–33)\n\nChapter 9 begins a new topic in this letter. In chapters 9-11, Paul focuses on the nation of Israel.\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 [9:25-29](../09/25.md) and [33](../09/33.md) of this chapter. Paul quotes all of these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Predestination\n\nMany scholars believe that in this chapter Paul teaches extensively on a subject known as “predestination.” Some take this to indicate that God has chosen to save some people from before the world existed. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating this chapter. (See: [[rc://*/tw/dict/bible/kt/predestine]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### Important Figures of Speech in this Chapter\n\n### Stone of stumbling\n\nIn [9:30–33](../09/30.md) Paul explains that God made some Gentiles righteous because they believed in Jesus, but most Jews rejected Jesus because they were trying to obey the law of Moses to become righteous. Paul quotes [Isaiah 8:14](../../isa/08/14.md) and [28:16](../../isa/28/16.md) to describe Jesus as if he were a stone that the Jews trip over when walking. See the translations and notes for how Peter uses these same verses from Isaiah in [1 Peter 2:6](../1pe/02/06.md), [8](../1pe/02/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +9:intro w6f4 0 # Romans 9 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n * Paul’s sorrow for Israel’s unbelief (9:1–5)\n * God chooses whom he wants to choose (9:6–13)\n * God shows mercy on whom he wants to show mercy (9:14–18)\n * No one can question God’s choice (9:19–33)\n\nChapter 9 begins a new topic in this letter. In chapters 9–11, Paul focuses on the nation of Israel.\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 [9:25–29](../09/25.md) and [33](../09/33.md) of this chapter. Paul quotes all of these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Predestination\n\nMany scholars believe that in this chapter Paul teaches extensively on a subject known as “predestination.” Some take this to indicate that God has chosen to save some people from before the world existed. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating this chapter. (See: [[rc://*/tw/dict/bible/kt/predestine]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### Important Figures of Speech in this Chapter\n\n### Stone of stumbling\n\nIn [9:30–33](../09/30.md) Paul explains that God made some Gentiles righteous because they believed in Jesus, but most Jews rejected Jesus because they were trying to obey the law of Moses to become righteous. Paul quotes [Isaiah 8:14](../../isa/08/14.md) and [28:16](../../isa/28/16.md) to describe Jesus as if he were a stone that the Jews trip over when walking. See the translations and notes for how Peter uses these same verses from Isaiah in [1 Peter 2:6](../1pe/02/06.md), [8](../1pe/02/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:1 yg93 rc://*/ta/man/translate/figs-doublet ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι 1 These two expressions mean basically the same thing. Paul uses them to emphasize that he is telling the truth. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “I am telling you the absolute truth in Christ” (See: [[rc://*/ta/man/translate/figs-doublet]]) 9:1 igs8 rc://*/ta/man/translate/figs-metaphor ἐν Χριστῷ 1 See how you translated the similar phrase in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:1 h9mp rc://*/ta/man/translate/figs-personification συνμαρτυρούσης μοι τῆς συνειδήσεώς 1 Here Paul uses **conscience** as if it were a person bearing witness in a courtroom. If it might be helpful in your language, you could express the meaning plainly. See how you translated a similar phrase in [2:15](../02/15.md). (See: [[rc://*/ta/man/translate/figs-personification]]) @@ -1684,7 +1684,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 9:21 falq rc://*/ta/man/translate/translate-unknown ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ, ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν? 1 A **potter** is a person who makes containers out of a type of soil called **clay** that becomes hard after it is heated. The **potter** takes a **lump** of **clay** and forms it into different kinds of containers that are used for various purposes. If your readers would not be familiar with **clay** containers, you could use the name of a different type of material that is used in your area to make containers, or you could use a general expression. Alternate translation: “Or does the person who makes something not have authority over his materials to make from those materials not only what is a vessel for honor, but also what is for dishonor?” (See: [[rc://*/ta/man/translate/translate-unknown]]) 9:21 lm6k rc://*/ta/man/translate/figs-abstractnouns εἰς τιμὴν σκεῦος & εἰς ἀτιμίαν 1 If your language does not use abstract nouns for the ideas of **honor** and **dishonor**, you could express the same ideas in another way. Alternate translation: “a vessel for what is honorable … for what is dishonorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:21 pe9t rc://*/ta/man/translate/figs-explicit εἰς τιμὴν σκεῦος & εἰς ἀτιμίαν 1 Here, **honor** and **dishonor** refer to how these vessels will be used. If it would be helpful in your language, you could state this explicitly. Alternate translation: “a vessel for honorable use … for dishonorable use” (See: [[rc://*/ta/man/translate/figs-explicit]]) -9:22-24 gk5u 0 # General Information:\n\n[9:22–24](../09/22.md) are one long sentence. If you divide these verses into multiple sentences, as the UST does, then you may need to repeat some phrases in order to make the meaning clear. +9:22–24 gk5u 0 # General Information:\n\n[9:22–24](../09/22.md) are one long sentence. If you divide these verses into multiple sentences, as the UST does, then you may need to repeat some phrases in order to make the meaning clear. 9:22 a9tl rc://*/ta/man/translate/figs-ellipsis εἰ 1 Here Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context, especially the idea in [9:20](../09/20.md) that no one can speak against God. Alternate translation: “what can you say against God if” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 9:22 afmb rc://*/ta/man/translate/figs-rquestion εἰ 1 Here, **what if** indicates the beginning of one long rhetorical question that extends from [9:22](../09/22.md) to [9:24](../09/24.md). If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you cannot possibly say anything against God if” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 9:22 dzpq rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 Here, **if** indicates the beginning of a conditional sentence that extends from [9:22](../09/22.md) to [9:24](../09/24.md). Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “you cannot possibly say anything against God since” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) @@ -1776,7 +1776,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 9:33 c8t8 rc://*/ta/man/translate/figs-possession πέτραν σκανδάλου 1 Paul is using the possessive form to describe a **rock** that causes **offense**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the rock that causes offense” (See: [[rc://*/ta/man/translate/figs-possession]]) 9:33 knfh rc://*/ta/man/translate/figs-abstractnouns σκανδάλου 1 If your language does not use an abstract noun for the idea of **offense**, you could express the same idea in another way. Alternate translation: “that offends” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:33 tu4i rc://*/ta/man/translate/figs-activepassive ὁ πιστεύων ἐπ’ αὐτῷ, οὐ καταισχυνθήσεται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will not shame the one who believes on it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -10:intro c2li 0 # Romans 10 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n * Paul’s sorrow for Israel’s unbelief (9:1–5)\n * God chooses whom he wants to choose (9:6–13)\n * God shows mercy to whom he wants to show mercy (9:14–18)\n * No one can question God’s choice (9:19–33)\n * Israel’s false righteousness (10:1–4)\n * Salvation is available to everyone (10:5–21)\n\nSome translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [10:8](../10/08.md).\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 [10:18-20](../10/18.md) of this chapter, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Jewish people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Different uses of “they,” “them,” and “their”\n\nIn [10:1–4](../10/01.md), the pronouns “they,” “them,” and “their” always refer to the people of Israel. However, those pronouns refer to various things and people in [10:5–21](../10/05.md), which will be addressed in the notes. (See: [[rc://*/ta/man/translate/writing-pronouns]]) +10:intro c2li 0 # Romans 10 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n * Paul’s sorrow for Israel’s unbelief (9:1–5)\n * God chooses whom he wants to choose (9:6–13)\n * God shows mercy to whom he wants to show mercy (9:14–18)\n * No one can question God’s choice (9:19–33)\n * Israel’s false righteousness (10:1–4)\n * Salvation is available to everyone (10:5–21)\n\nSome translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [10:8](../10/08.md).\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 [10:18–20](../10/18.md) of this chapter, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Jewish people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Different uses of “they,” “them,” and “their”\n\nIn [10:1–4](../10/01.md), the pronouns “they,” “them,” and “their” always refer to the people of Israel. However, those pronouns refer to various things and people in [10:5–21](../10/05.md), which will be addressed in the notes. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 10:1 hj4b rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 See how you translated this word in [1:13](../01/13.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 10:1 v3jp rc://*/ta/man/translate/figs-abstractnouns ἡ & εὐδοκία & ἡ δέησις & σωτηρίαν 1 If your language does not use abstract nouns for the ideas of **good pleasure**, **prayer**, and **salvation**, you could express the same ideas in another way. Alternate translation: “the very pleasing thing … what I pray … them to be saved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 10:1 tq7k rc://*/ta/man/translate/figs-metonymy τῆς ἐμῆς καρδίας 1 Here, **heart** refers to a person’s inner being or mind. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “of my inner being” or “of my mind” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -2652,7 +2652,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 16:2 qp4w rc://*/ta/man/translate/figs-metaphor παραστῆτε αὐτῇ 1 Here, **stand by** refers to helping someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “might assist her” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 16:2 i0fm rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why Paul wants the Roman believers to help Phoebe. Use the most natural form in your language for indicating a reason. Alternate translation: “The reason I want you to do this is that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 16:2 inh1 rc://*/ta/man/translate/figs-abstractnouns καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ 2 If your language does not use an abstract noun for the idea of **benefactor**, you could express the same idea in another way. Alternate translation: “For she has also benefited many, and myself as well” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -16:3-16 na1k 0 # General Information:\n\nAs was customary in his culture, in [16:3–16](../16/03.md) Paul begins to conclude the letter by extending greetings to 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: “I enthusiastically ask to be remembered to” or “I send regards to” +16:3–16 na1k 0 # General Information:\n\nAs was customary in his culture, in [16:3–16](../16/03.md) Paul begins to conclude the letter by extending greetings to 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: “I enthusiastically ask to be remembered to” or “I send regards to” 16:3 xigr rc://*/ta/man/translate/figs-imperative ἀσπάσασθε 1 **Greet** here and throughout [16:3–16](../16/03.md) is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. Alternate translation: “Please give my greetings to” (See: [[rc://*/ta/man/translate/figs-imperative]]) 16:3 c5lg rc://*/ta/man/translate/translate-names Πρίσκαν καὶ Ἀκύλαν 1 The word **Prisca** is the name of a woman who is also called “Priscilla” in [Acts 18:2](../act/18/02.md). **Aquila** is the name of her husband. (See: [[rc://*/ta/man/translate/translate-names]]) 16:3 fsk1 rc://*/ta/man/translate/figs-explicit τοὺς συνεργούς μου 1 Here, **fellow workers** refers to people who work together with Paul to tell other people about Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who worked with me to preach the gospel” (See: [[rc://*/ta/man/translate/figs-explicit]]) diff --git a/tn_RUT.tsv b/tn_RUT.tsv index e6e06a8909..04e2ad1ff1 100644 --- a/tn_RUT.tsv +++ b/tn_RUT.tsv @@ -147,7 +147,7 @@ front:intro f68r 0 # Introduction to Ruth\n\n## Part 1: General Introduction\ 3:1 f1uc בִּתִּ֞⁠י 1 Ruth became part of Naomi’s family by marrying her son and became like a daughter to her by her actions in caring for Naomi after returning to Bethlehem. 3:1 nxr8 rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֧א אֲבַקֶּשׁ־לָ֛⁠ךְ מָנ֖וֹחַ אֲשֶׁ֥ר יִֽיטַב־לָֽ⁠ךְ 1 Naomi uses this question to tell Ruth what she planned to do. Alternate translation: “I must look for a place for you to rest, so that you will be taken care of.” or “I must find a husband to care for you, so that you can live without worry.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:1 uw2p rc://*/ta/man/translate/figs-metaphor לָ֛⁠ךְ מָנ֖וֹחַ 1 This does not mean a place to rest temporarily from being tired. It means a place of permanent comfort and security, in a good home with a husband. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -3:2 jdr4 rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠עַתָּ֗ה 1 # Connecting Statement:\n\nNaomi’s rhetorical question in verse 1 gave the reason for the advice that she is about to give to Ruth in verses 2-4. This word marks what follows as the result of verse 1. In other words, Naomi advises Ruth what to do (3:2-4) because she desires to find a good, secure home for Ruth (3:1) If it is more clear in your language to state the reason after the result, you may want to put verse 1 after verses 2-4, marked as verses 1-4 together. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +3:2 jdr4 rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠עַתָּ֗ה 1 # Connecting Statement:\n\nNaomi’s rhetorical question in verse 1 gave the reason for the advice that she is about to give to Ruth in verses 2–4. This word marks what follows as the result of verse 1. In other words, Naomi advises Ruth what to do (3:2–4) because she desires to find a good, secure home for Ruth (3:1) If it is more clear in your language to state the reason after the result, you may want to put verse 1 after verses 2–4, marked as verses 1–4 together. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 3:2 b4h8 rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֥א בֹ֨עַז֙ מֹֽדַעְתָּ֔⁠נוּ 1 Naomi used this question to remind Ruth of something she had already told her (See 2:20), to introduce the reason for what she is about to say. Alternate translation: “As you know, Boaz is our relative.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:2 j31t rc://*/ta/man/translate/figs-explicit הָיִ֖ית אֶת־נַעֲרוֹתָ֑י⁠ו 1 If it helps for understanding, the translation can make explicit that she was working in the fields with these female workers. Alternate translation: “female workers you have been with in the fields” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:2 nd8v rc://*/ta/man/translate/figs-distinguish הִנֵּה 1 The word **Look** indicates that the following statement is very important. (See: [[rc://*/ta/man/translate/figs-distinguish]]) @@ -161,7 +161,7 @@ front:intro f68r 0 # Introduction to Ruth\n\n## Part 1: General Introduction\ 3:4 l4we וְשָׁכָ֑בְתְּ 1 **and lie down there** 3:4 w1u5 וְ⁠הוּא֙ יַגִּ֣יד לָ֔⁠ךְ אֵ֖ת אֲשֶׁ֥ר תַּעַשִֽׂי⁠ן 1 The specific custom of that time is unclear, but Naomi appears to believe that Boaz will understand Ruth’s action as a proposal of marriage. Boaz will then either accept or reject her offer. 3:4 nn4g וְ⁠הוּא֙ יַגִּ֣יד 1 **When he wakes up, he will tell** -3:6 ab22 rc://*/ta/man/translate/figs-events וַ⁠תַּ֕עַשׂ כְּ⁠כֹ֥ל אֲשֶׁר־צִוַּ֖תָּ⁠ה חֲמוֹתָֽ⁠הּ׃ 1 This statement summarizes the actions that Ruth will do in verse 7. If people understand from this that Ruth did these actions in verse 6 and then did them again in verse 7, then you could translate this sentence as **and she obeyed her mother-in-law**. Or if it would make the order of events more clear, you could move this sentence to the end of verse 7, then combine the verse numbers as a verse bridge (6-7). (See: [[rc://*/ta/man/translate/figs-events]]) +3:6 ab22 rc://*/ta/man/translate/figs-events וַ⁠תַּ֕עַשׂ כְּ⁠כֹ֥ל אֲשֶׁר־צִוַּ֖תָּ⁠ה חֲמוֹתָֽ⁠הּ׃ 1 This statement summarizes the actions that Ruth will do in verse 7. If people understand from this that Ruth did these actions in verse 6 and then did them again in verse 7, then you could translate this sentence as **and she obeyed her mother-in-law**. Or if it would make the order of events more clear, you could move this sentence to the end of verse 7, then combine the verse numbers as a verse bridge (6–7). (See: [[rc://*/ta/man/translate/figs-events]]) 3:7 fz7e rc://*/ta/man/translate/figs-metonymy וַ⁠יִּיטַ֣ב לִבּ֔⁠וֹ 1 Here **heart** stands for “emotions” or “disposition.” Boaz’s emotions or feelings were good. This does not imply that Boaz was drunk. Alternate translation: “and he felt good” or “and he was in a good mood” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:7 y6gk וַ⁠תָּבֹ֣א בַ⁠לָּ֔ט 1 **Then she sneaked in** or **Then she came in quietly so that no one would hear her** 3:7 eq2u וַ⁠תְּגַ֥ל מַרְגְּלֹתָ֖י⁠ו 1 **and removed the covering from his legs** @@ -198,7 +198,7 @@ front:intro f68r 0 # Introduction to Ruth\n\n## Part 1: General Introduction\ 3:17 abca שֵׁשׁ־הַ⁠שְּׂעֹרִ֥ים 1 See how you translated this in [3:15](../03/15/f5zg). 3:17 e9xx rc://*/ta/man/translate/figs-idiom אַל־תָּב֥וֹאִי רֵיקָ֖ם 1 To **go empty-handed** is an idiom that means to go to someone with nothing to offer that person. Alternate translation: **Do not go empty-handed** or **Do not go with nothing** or **You must take something** (See: [[rc://*/ta/man/translate/figs-idiom]]). 3:18 ab36 rc://*/ta/man/translate/figs-idiom שְׁבִ֣י בִתִּ֔⁠י 1 **Sit** is an idiom that means that Ruth should calmly wait. Alternate translation: “Wait here” or “Be patient” (See: [[rc://*/ta/man/translate/figs-idiom]]) -3:18 ab35 בִתִּ֔⁠י 1 See how you translated this in 1:11-13; 2:2, 8, 22; 3:1, 10, 11, 16. +3:18 ab35 בִתִּ֔⁠י 1 See how you translated this in 1:11–13; 2:2, 8, 22; 3:1, 10, 11, 16. 3:18 ab37 rc://*/ta/man/translate/figs-idiom אֵ֖יךְ יִפֹּ֣ל דָּבָ֑ר 1 This is an idiom that means “how the situation will turn out” or “what will happen.” (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:18 zi02 rc://*/ta/man/translate/figs-doublenegatives לֹ֤א יִשְׁקֹט֙ הָ⁠אִ֔ישׁ כִּֽי־אִם־כִּלָּ֥ה הַ⁠דָּבָ֖ר 1 This can be stated positively: **the man will certainly settle this matter** or **the man will surely resolve this issue**. (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 3:18 u5rn אִם־כִּלָּ֥ה הַ⁠דָּבָ֖ר 1 **This matter** refers to the decision about who will buy Naomi’s property and marry Ruth. diff --git a/tn_SNG.tsv b/tn_SNG.tsv index a0eeb317b2..be3d9b1198 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -63,7 +63,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 2:1 cne2 rc://*/ta/man/translate/figs-metaphor I am a meadow flower of Sharon 0 The woman speaks as if she were one of many flowers in a land known for beautiful flowers. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:1 ni5p Sharon 0 the name of a land that is flat, has no trees, and grows many different kinds of grasses and flowers 2:1 vve6 rc://*/ta/man/translate/figs-metaphor lily of the valleys 0 The woman speaks as if she were one of many flowers in a land known for beautiful flowers. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:1 nt8f lily 0 a sweet smelling flower that grows in places where there is much water. See how you translated this in [Song of Songs 2:1-2](./01.md). +2:1 nt8f lily 0 a sweet smelling flower that grows in places where there is much water. See how you translated this in [Song of Songs 2:1–2](./01.md). 2:1 e9ke valleys 0 flat areas between mountains and near water 2:2 ibi6 rc://*/ta/man/translate/figs-simile As a lily among thorns … young women 0 A flower is much more beautiful than a thorn bush. The man thinks the woman is much more beautiful than the other women. (See: [[rc://*/ta/man/translate/figs-simile]]) 2:2 bi45 my love 0 “you whom I love.” See how you translated this in [Song of Songs 1:9](../01/09.md). @@ -134,7 +134,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 2:15 r16k rc://*/ta/man/translate/figs-metaphor in blossom 0 This implies that the vineyard is healthy and the grapes have appeared, but they are not ready for harvest. This could be a metaphor for a young lady ready for marriage and bearing children. See how you translated this in [Song of Songs 2:13](./12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:16 zb2r My beloved is mine 0 Alternate translation: “My beloved belongs to me” 2:16 lxy4 I am his 0 Alternate translation: “I belong to him” -2:16 n6c3 rc://*/ta/man/translate/figs-metaphor he grazes 0 “feeds” or “eats grass.” The woman speaks of the man as if he were “a gazelle or a young stag” (verse 17) that eats plants among the lilies. Grazing is probably a metaphor for lovemaking ([Song of Songs 2:1-2](./01.md)). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:16 n6c3 rc://*/ta/man/translate/figs-metaphor he grazes 0 “feeds” or “eats grass.” The woman speaks of the man as if he were “a gazelle or a young stag” (verse 17) that eats plants among the lilies. Grazing is probably a metaphor for lovemaking ([Song of Songs 2:1–2](./01.md)). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:16 x5db lilies 0 sweet-smelling flowers that grow in places where there is much water. Translate as the plural of “lily” in [Song of Songs 2:1](./01.md). 2:17 b3kg my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” 2:17 p2uq dawn 0 the part of the day when the sun is rising @@ -267,7 +267,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:16 lqh1 rc://*/ta/man/translate/figs-metaphor May my beloved … choice fruit 0 The woman is inviting the man to make love to her. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:16 dp46 my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” 4:16 mbn7 choice fruit 0 Alternate translation: “wonderful fruit” -5:intro kdw4 0 # Song of Songs 5 General Notes\n\n## Structure and formatting\n\nVerses 2-7 describe a dream the woman had.\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “My sister, my bride”\nThe woman described is not the sister of her husband. They are not related. Instead, this is a reference to a woman who is a fellow Israelite. +5:intro kdw4 0 # Song of Songs 5 General Notes\n\n## Structure and formatting\n\nVerses 2–7 describe a dream the woman had.\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “My sister, my bride”\nThe woman described is not the sister of her husband. They are not related. Instead, this is a reference to a woman who is a fellow Israelite. 5:1 zka3 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nSee: [[rc://*/ta/man/translate/writing-poetry]] and [[rc://*/ta/man/translate/figs-parallelism]] 5:1 m575 I have come 0 It is clearly the woman’s lover who is speaking. 5:1 f2qr rc://*/ta/man/translate/figs-metaphor have come into my garden 0 The word “garden” is a metaphor for the woman. The man is finally able to fully enjoy the woman as they make love. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-euphemism]]) @@ -354,7 +354,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 6:2 vrq9 rc://*/ta/man/translate/figs-metaphor My beloved has gone down to his garden 0 The word “garden” is a metaphor for the woman. The man is finally able to fully enjoy the woman as they make love. See the explanation of this metaphor in [Song of Songs 5:1](../05/01.md). (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-euphemism]]) 6:2 v5x3 rc://*/ta/man/translate/figs-metaphor beds of spices 0 gardens or parts of gardens where people grow spices. See how you translated this in [Song of Songs 5:13](../05/13.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:2 w7gn rc://*/ta/man/translate/figs-metaphor to graze in the garden and to gather lilies 0 These words are metaphors for the man enjoying her body. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:2 st2n rc://*/ta/man/translate/figs-metaphor graze 0 “feeds” or “eats grass.” The woman speaks of the man as if he were “a gazelle or a young stag” ([Song of Songs 2:17](../02/16.md)) that eats plants among the lilies. Grazing is probably a metaphor for lovemaking ([Song of Songs 2:1-2](../02/01.md)). See how you translated “he grazes” in [Song of Songs 2:16](../02/16.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +6:2 st2n rc://*/ta/man/translate/figs-metaphor graze 0 “feeds” or “eats grass.” The woman speaks of the man as if he were “a gazelle or a young stag” ([Song of Songs 2:17](../02/16.md)) that eats plants among the lilies. Grazing is probably a metaphor for lovemaking ([Song of Songs 2:1–2](../02/01.md)). See how you translated “he grazes” in [Song of Songs 2:16](../02/16.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:2 e94c to gather lilies 0 Alternate translation: “to pick lilies” 6:2 gp6q lilies 0 sweet-smelling flowers that grow in places where there is much water. Translate as the plural of “lily” in [Song of Songs 2:1](../02/01.md). 6:3 z5rf my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” @@ -445,7 +445,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 7:10 k7zq I am my beloved’s 0 See how you translated a similar phrase in [Song of Songs 6:3](../06/01.md). 7:10 j44v my beloved’s 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one’s” or “my lover’s” 7:10 a143 he desires me 0 Alternate translation: “he wants to make love to me” or “he wants me” -7:11 bhr6 spend the night in the villages 0 Though the words here translated “spends the night” and “villages” appear together in [Song of Songs 1:13-14](../01/12.md) as “spends the night” and “henna flowers,” and the context both here and there is lovemaking, the ULT chooses this reading because the immediate metaphor is of the man and woman sleeping in the village, rising in the morning, and going out into the vineyards. The word for “henna plants” and the word for “villages” sound exactly the same. +7:11 bhr6 spend the night in the villages 0 Though the words here translated “spends the night” and “villages” appear together in [Song of Songs 1:13–14](../01/12.md) as “spends the night” and “henna flowers,” and the context both here and there is lovemaking, the ULT chooses this reading because the immediate metaphor is of the man and woman sleeping in the village, rising in the morning, and going out into the vineyards. The word for “henna plants” and the word for “villages” sound exactly the same. 7:12 iii6 rise early 0 Alternate translation: “get up early” or “wake up early” 7:12 cs6n have budded 0 Alternate translation: “have begun to bloom” 7:12 r952 blossoms 0 flowers when they are open diff --git a/tn_ZEC.tsv b/tn_ZEC.tsv index c1f001d33e..02df64495f 100644 --- a/tn_ZEC.tsv +++ b/tn_ZEC.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Zechariah\n\n1. Zechariah calls the returning nation of Israel to repent and return to Yahweh (1:1–6)\n1. The eight night visions (1:7-6:8)\n * Yahweh sends his messengers throughout the whole earth (1:7–17)\n * Four horns and four craftsmen (1:18–21)\n * The measuring line (2:1–13)\n * The priest in filthy clothes (3:1–10)\n * The golden lampstand olive trees (4:1–14)\n * The flying scroll (5:1–4)\n * The woman in a basket (5:5–11)\n * Four chariots (6:1–8)\n1. A crown for the high priest (6:9–15)\n1. Questions about fasting (7:1–8:23)\n1. Yahweh judges the nations and saves his people (9:1–11:17)\n1. Final message (12:1-14:21)\n * Yahweh will finally defeat Israel’s enemies (12:1-9)\n * Israel mourns for the one they pierced (12:10-14)\n * Yahweh purifies Israel and removes false prophets (13:1-6)\n * Yahweh comes as king (14:1–21)\n\n### What is the Book of Zechariah about?\n\nZechariah wrote to the people of Judah who returned from being exiled in Babylon. The people of Judah continued to sin, as their ancestors did before they went into exile. Zechariah called the people to repent and to obey Yahweh. And he called them to renew the covenant with Yahweh. Zechariah also prophesied about the Messiah and about Israel finally being victorious over her enemies. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### How should the title of this book be translated?\n\nThis book traditionally has been titled “Zechariah” or “The Book of Zechariah.” Translators may decide to call it the “The Book About Zechariah” or “The Sayings of Zechariah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Zechariah?\n\nThe prophet Zechariah wrote this book between 520 and 518 B.C.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Did Zechariah prophesy before Ezra, Nehemiah, and Haggai?\n\nZechariah prophesied before the time of Ezra and Nehemiah. He prophesied at the same time as Haggai and continued after Haggai.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was a son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. Zechariah uses the term “Israel” to refer to both the nation of Israel and the northern kingdom of Israel.\n\n### What imagery does Zechariah use in reference to the Messiah?\n\nZechariah presented the Messiah as both a king and a shepherd. Zechariah said that the Messiah would come and deliver his people. However, the Messiah would also be pierced (12:10) and struck with the sword (13:7). (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n### What does the phrase “that day” mean?\n\nZechariah often spoke of the last days by using the phrase “that day” or “in that day.” When referring to a future “day,” the translator should be aware that the author may be speaking about the last days. (See: [[rc://*/tw/dict/bible/kt/lastday]]) -1:intro qki3 0 # Zechariah 1 General Notes\n\n## Structure and formatting\n\nThis chapter is written in prose mainly with imagery used throughout to portray Zechariah’s vision given by the Lord.\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set lines 1:3-6, 14-17, which are extended quotations, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Visions\n\nThis book contains a number of visions given to Zechariah, so the images are not ones Zechariah actually saw but were given to him in a vision or dream. It is important for each of these visions to keep their meanings and not be interpreted to mean any specific thing.\n\n## Other possible translation difficulties in this chapter\n\n### Date\n\nZechariah uses two separate dates in this first chapter. When compared to the book of Haggai, Zechariah’s prophecy was proclaimed just a few weeks after Haggai. However, they prophesied in two different places: Haggai was in Jerusalem and Zechariah was somewhere outside of Jerusalem. (See: [[rc://*/tw/dict/bible/kt/prophet]]) +front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Zechariah\n\n1. Zechariah calls the returning nation of Israel to repent and return to Yahweh (1:1–6)\n1. The eight night visions (1:7–6:8)\n * Yahweh sends his messengers throughout the whole earth (1:7–17)\n * Four horns and four craftsmen (1:18–21)\n * The measuring line (2:1–13)\n * The priest in filthy clothes (3:1–10)\n * The golden lampstand olive trees (4:1–14)\n * The flying scroll (5:1–4)\n * The woman in a basket (5:5–11)\n * Four chariots (6:1–8)\n1. A crown for the high priest (6:9–15)\n1. Questions about fasting (7:1–8:23)\n1. Yahweh judges the nations and saves his people (9:1–11:17)\n1. Final message (12:1–14:21)\n * Yahweh will finally defeat Israel’s enemies (12:1–9)\n * Israel mourns for the one they pierced (12:10–14)\n * Yahweh purifies Israel and removes false prophets (13:1–6)\n * Yahweh comes as king (14:1–21)\n\n### What is the Book of Zechariah about?\n\nZechariah wrote to the people of Judah who returned from being exiled in Babylon. The people of Judah continued to sin, as their ancestors did before they went into exile. Zechariah called the people to repent and to obey Yahweh. And he called them to renew the covenant with Yahweh. Zechariah also prophesied about the Messiah and about Israel finally being victorious over her enemies. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### How should the title of this book be translated?\n\nThis book traditionally has been titled “Zechariah” or “The Book of Zechariah.” Translators may decide to call it the “The Book About Zechariah” or “The Sayings of Zechariah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Zechariah?\n\nThe prophet Zechariah wrote this book between 520 and 518 B.C.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Did Zechariah prophesy before Ezra, Nehemiah, and Haggai?\n\nZechariah prophesied before the time of Ezra and Nehemiah. He prophesied at the same time as Haggai and continued after Haggai.\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was a son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. Zechariah uses the term “Israel” to refer to both the nation of Israel and the northern kingdom of Israel.\n\n### What imagery does Zechariah use in reference to the Messiah?\n\nZechariah presented the Messiah as both a king and a shepherd. Zechariah said that the Messiah would come and deliver his people. However, the Messiah would also be pierced (12:10) and struck with the sword (13:7). (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n### What does the phrase “that day” mean?\n\nZechariah often spoke of the last days by using the phrase “that day” or “in that day.” When referring to a future “day,” the translator should be aware that the author may be speaking about the last days. (See: [[rc://*/tw/dict/bible/kt/lastday]]) +1:intro qki3 0 # Zechariah 1 General Notes\n\n## Structure and formatting\n\nThis chapter is written in prose mainly with imagery used throughout to portray Zechariah’s vision given by the Lord.\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set lines 1:3–6, 14–17, which are extended quotations, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Visions\n\nThis book contains a number of visions given to Zechariah, so the images are not ones Zechariah actually saw but were given to him in a vision or dream. It is important for each of these visions to keep their meanings and not be interpreted to mean any specific thing.\n\n## Other possible translation difficulties in this chapter\n\n### Date\n\nZechariah uses two separate dates in this first chapter. When compared to the book of Haggai, Zechariah’s prophecy was proclaimed just a few weeks after Haggai. However, they prophesied in two different places: Haggai was in Jerusalem and Zechariah was somewhere outside of Jerusalem. (See: [[rc://*/tw/dict/bible/kt/prophet]]) 1:1 if96 rc://*/ta/man/translate/translate-hebrewmonths In the eighth month 0 This is the eighth month of the Hebrew calendar. It is during the last part of October and the first part of November on Western calendars. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]] and [[rc://*/ta/man/translate/translate-ordinal]]) 1:1 fpf6 rc://*/ta/man/translate/translate-ordinal the second year of Darius’ reign 0 “the second year of the reign of Darius the king” or “the second year since Darius became king” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 1:1 qr9f rc://*/ta/man/translate/figs-idiom the word of Yahweh came 0 This idiom is used to introduce a special message from God. Alternate translation: “Yahweh gave a message” or “Yawheh spoke this message” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -49,7 +49,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 1:21 zd7p rc://*/ta/man/translate/figs-metaphor so that no man would lift up his head 0 The nations oppressing the people of Judah severely is spoken of as if no person in Judah was able to raise his head. Alternate translation: “and caused them to suffer greatly” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:21 gm5d rc://*/ta/man/translate/figs-metaphor to cast down the horns of the nations that lifted up a horn against the land of Judah 0 Yahweh speaks of the nations using their military power to conquer Judah as if the nations had lifted up their horns. He speaks of these four craftsmen destroying the military power of these nations as if the craftsmen threw those horns to the ground. Alternate translation: “to destroy the power of the nations who used their military might against the land of Judah” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:21 q7u9 to cast down the horns of the nations that lifted up a horn 0 Alternate translation: “to cast down the horns that the nations had lifted up” -2:intro j9a8 0 # Zechariah 2 General Notes\n\n## Structure and formatting\n\nThis chapter is introduced in prose with imagery used in the rest of the chapter to portray Zechariah’s third vision about measuring lines given by the Lord.\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set the lines of 2:4-13, which are extended quotations, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Visions\n\nThis book contains a number of visions given to Zechariah so the images are not ones Zechariah actually saw but were given to him in a vision or dream. It is important for each of these visions to keep their meanings and not be interpreted to mean any specific thing. Please be careful to translate each of the terms in your language.\n\n## Important figures of speech in this chapter\n\n### “This is Yahweh’s declaration”\nThis phrase is used several times in this chapter. The UST often translates this as “Yahweh says.” +2:intro j9a8 0 # Zechariah 2 General Notes\n\n## Structure and formatting\n\nThis chapter is introduced in prose with imagery used in the rest of the chapter to portray Zechariah’s third vision about measuring lines given by the Lord.\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set the lines of 2:4–13, which are extended quotations, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Visions\n\nThis book contains a number of visions given to Zechariah so the images are not ones Zechariah actually saw but were given to him in a vision or dream. It is important for each of these visions to keep their meanings and not be interpreted to mean any specific thing. Please be careful to translate each of the terms in your language.\n\n## Important figures of speech in this chapter\n\n### “This is Yahweh’s declaration”\nThis phrase is used several times in this chapter. The UST often translates this as “Yahweh says.” 2:1 u35h rc://*/ta/man/translate/figs-synecdoche I lifted up my eyes 0 The word “eyes” represents the person who looks. Alternate translation: “I looked up” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 2:1 dn7b measuring line 0 a rope with a certain length that a person would use to measure buildings or large sections of land 2:2 eb3u So he said to me 0 Alternate translation: “So the man with the measuring line said to me” @@ -73,7 +73,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 2:13 f45h rc://*/ta/man/translate/figs-synecdoche all flesh 0 Here the word “flesh” represents all humanity. Alternate translation: “all people” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 2:13 p2lb rc://*/ta/man/translate/figs-metaphor he has been roused 0 Zechariah speaks of Yahweh beginning to act as if someone had roused Yahweh from inactivity. It is implied that this action refers to his returning to Jerusalem. Alternate translation: “he is coming” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-explicit]]) 2:13 dh6y rc://*/ta/man/translate/figs-explicit from out of his holy place 0 Here “his holy place” refers to heaven, and not to the temple in Jerusalem. Alternate translation: “from his holy place in heaven” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:intro gw6m 0 # Zechariah 3 General Notes\n\n## Structure and formatting\n\nThis chapter is introduced in prose and shares the fourth vision, which is the priest in dirty clothes. (See: [[rc://*/tw/dict/bible/kt/priest]])\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set the lines of 3:7-9, which is an extended quotation, farther to the right on the page than the rest of the text.\n\n## Difficult concepts in this chapter\n\n### Visions\n\nIt is important for each of these visions to keep their meanings and not be interpreted to mean any specific thing.\n\n## Other possible translation difficulties in this chapter\n\n### The high priest\n\nThis chapter seems to refer to a particular person, Joshua the high priest. However, little is known about him. (See: [[rc://*/tw/dict/bible/kt/highpriest]]) +3:intro gw6m 0 # Zechariah 3 General Notes\n\n## Structure and formatting\n\nThis chapter is introduced in prose and shares the fourth vision, which is the priest in dirty clothes. (See: [[rc://*/tw/dict/bible/kt/priest]])\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set the lines of 3:7–9, which is an extended quotation, farther to the right on the page than the rest of the text.\n\n## Difficult concepts in this chapter\n\n### Visions\n\nIt is important for each of these visions to keep their meanings and not be interpreted to mean any specific thing.\n\n## Other possible translation difficulties in this chapter\n\n### The high priest\n\nThis chapter seems to refer to a particular person, Joshua the high priest. However, little is known about him. (See: [[rc://*/tw/dict/bible/kt/highpriest]]) 3:1 l2ct 0 # General Information:\n\nYahweh shows Zechariah a vision of Joshua the priest. 3:1 lm1x Satan was standing at his right hand to accuse him of sin 0 Alternate translation: “Satan was standing at Joshua’s right side, ready to accuse Joshua of sin” 3:2 p64g rc://*/ta/man/translate/figs-rquestion Is this not a brand pulled from the fire? 0 The angel of Yahweh asks this rhetorical question to emphasize the positive answer that it anticipates. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Joshua is a brand pulled from the fire.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -115,9 +115,9 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 4:10 w6q1 rc://*/ta/man/translate/figs-rquestion Who has despised the day of small things? These people will rejoice 0 Zechariah uses this rhetorical question to speak specifically about those who have “despised the day of small things.” If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Those who have despised the day of small things will rejoice” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 4:10 a9tc rc://*/ta/man/translate/figs-explicit the day of small things 0 “the time of small things.” This phrase refers to the time when the people were building the temple and appeared to be making little progress. Alternate translation: “the time when progress was slow” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:10 t9lp plumb stone 0 This refers to an instrument made with a heavy object attached to the end of a string that builders used to ensure that the walls of buildings were straight. -4:10 ym4q These seven lamps 0 This phrase refers to the lamps that Zechariah saw in [Zechariah 4:2-3](./02.md). +4:10 ym4q These seven lamps 0 This phrase refers to the lamps that Zechariah saw in [Zechariah 4:2–3](./02.md). 4:10 xm5j rc://*/ta/man/translate/writing-symlanguage These seven lamps are the eyes of Yahweh that roam over the whole earth 0 The seven lamps symbolize the eyes of Yahweh, but they are not literally the eyes of Yahweh. The angel speaks of Yahweh seeing everything that happens on the earth as if his eyes roamed over the whole earth. Alternate translation: “These seven lamps represent the eyes of Yahweh, who sees everything that happens on the earth” (See: [[rc://*/ta/man/translate/writing-symlanguage]] and [[rc://*/ta/man/translate/figs-metaphor]]) -4:11 ac36 these two olive trees 0 This refers to the olive trees that Zechariah saw in [Zechariah 4:2-3](./02.md). +4:11 ac36 these two olive trees 0 This refers to the olive trees that Zechariah saw in [Zechariah 4:2–3](./02.md). 4:12 t7zp What are these two olive branches 0 Here Zechariah changes his question and asks about branches that are connected to the two olive trees. 4:12 brf2 the two gold pipes 0 These pipes were not mentioned in the previous description of Zechariah’s vision. It is possible that they are connected to the bowl on top of the lampstand and provide the oil with which the lampstand burns. 4:12 mv5r golden oil 0 Here “golden” refers to the color of the oil and does not mean that the oil was made of gold. @@ -151,7 +151,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 5:11 dyi3 rc://*/ta/man/translate/figs-ellipsis To build a temple in the land of Shinar for it 0 The ellipsis can be supplied from the previous verse. Alternate translation: “They are taking the basket to the land of Shinar to build a temple for it” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 5:11 un6q rc://*/ta/man/translate/figs-activepassive the basket will be set there 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they will set the basket there” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 5:11 gtm8 on its prepared base 0 The words “prepared base” refer to a pedestal or other kind of fixture upon which they will place the basket. -6:intro z96r 0 # Zechariah 6 General Notes\n\n## Structure and formatting\n\nThis chapter is written mainly in prose and tells the last vision of the four chariots in the first part of the chapter.\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 poetic song in 6:12-13.\n\n## Special concepts in this chapter\n\n### Crown\n\nThe second part of the chapter is about a crown made for the high priest. This is an actual person, but the meaning of the word “branch” should be translated as his name. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Other possible translation difficulties in this chapter\n\n### Meaning of the visions\n\nThe visions are stated and even when the prophet asked for an explanation, their true meaning is often obscure. This uncertainty should remain in your translation. (See: [[rc://*/tw/dict/bible/kt/prophet]]) +6:intro z96r 0 # Zechariah 6 General Notes\n\n## Structure and formatting\n\nThis chapter is written mainly in prose and tells the last vision of the four chariots in the first part of the chapter.\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 poetic song in 6:12–13.\n\n## Special concepts in this chapter\n\n### Crown\n\nThe second part of the chapter is about a crown made for the high priest. This is an actual person, but the meaning of the word “branch” should be translated as his name. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Other possible translation difficulties in this chapter\n\n### Meaning of the visions\n\nThe visions are stated and even when the prophet asked for an explanation, their true meaning is often obscure. This uncertainty should remain in your translation. (See: [[rc://*/tw/dict/bible/kt/prophet]]) 6:1 wvi1 rc://*/ta/man/translate/figs-synecdoche lifted my eyes 0 Here the word “eyes” represents the person who sees. Alternate translation: “looked up” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 6:1 zj81 between two mountains; and the two mountains were made of bronze 0 Since the second phrase describes the mountains in the first phrase, the two phrases may be combined. Alternate translation: “between two bronze mountains” 6:2 tw1y rc://*/ta/man/translate/figs-explicit The first chariot had red horses 0 It is implicit that the horses were pulling the chariots. Alternate translation: “The first chariot had red horses pulling it” or “Red horses were pulling the first chariot” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -179,7 +179,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 6:15 e6jp rc://*/ta/man/translate/figs-explicit those who are far off 0 This refers to the Israelites who remain in Babylon. (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:15 u2bz rc://*/ta/man/translate/figs-you so you will know 0 The word “you” is plural and refers to the people of Israel. (See: [[rc://*/ta/man/translate/figs-you]]) 6:15 zqz3 rc://*/ta/man/translate/figs-metonymy truly listen to the voice of Yahweh your God 0 Here to “listen” means to obey and the word “voice” represents the words that Yahweh speaks. Alternate translation: “truly obey what Yahweh your God says” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -7:intro meb2 0 # Zechariah 7 General Notes\n\n## Structure and formatting\n\nThis chapter starts about two years after the previous chapter and is written in prose.\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set the lines of 7:4-14, which is an extended quotation, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Fasting\n\nThis chapter discusses fasting. People were asking the same questions as those from previous generations. The Israelites were asking these same questions before they were exiled from their land. +7:intro meb2 0 # Zechariah 7 General Notes\n\n## Structure and formatting\n\nThis chapter starts about two years after the previous chapter and is written in prose.\n\nSome translations prefer to set apart quotations. The ULT and many other English translations set the lines of 7:4–14, which is an extended quotation, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Fasting\n\nThis chapter discusses fasting. People were asking the same questions as those from previous generations. The Israelites were asking these same questions before they were exiled from their land. 7:1 v1rz rc://*/ta/man/translate/translate-ordinal on the fourth day 0 “on day 4” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 7:1 vut4 rc://*/ta/man/translate/translate-hebrewmonths Kislev (which was the ninth month) 0 “Kislev” is the ninth month of the Hebrew calendar. The fourth day of Kislev is near the end of November on Western calendars. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]] and [[rc://*/ta/man/translate/translate-names]]) 7:1 t9mu rc://*/ta/man/translate/figs-idiom the word of Yahweh came to Zechariah 0 This idiom is used to introduce a special message from God. Alternate translation: “Yahweh gave a message to Zechariah” or “Yahweh spoke this message to Zechariah” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -279,7 +279,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 8:23 vw6j rc://*/ta/man/translate/figs-explicit will grasp the hem of your robe 0 The implied information is that the foreigners will grab their robe to get their attention. Alternate translation: “will grasp the hem of your robe to get your attention” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:23 ed1e rc://*/ta/man/translate/figs-explicit Let us go with you 0 The implied information is that people of God are going to Jerusalem. Alternate translation: “Let us go to Jerusalem with you” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:23 wc2l God is with you 0 Alternate translation: “God is with you people” -9:intro lyp2 0 # Zechariah 9 General Notes\n\n## Structure and formatting\n\nThis chapter is written mainly in prose about the cities and peoples around where Israel stood as a country until the exile.\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 poetic song in 9:9-10.\n\n## Special concepts in this chapter\n\n### Prophecies against other nations\n\nThe first two verses show that the prophecy concerns neighboring countries. Hamath, Damscus, Tyre and Sidon are cities in areas that were near Israel. (See: [[rc://*/tw/dict/bible/kt/prophet]]) +9:intro lyp2 0 # Zechariah 9 General Notes\n\n## Structure and formatting\n\nThis chapter is written mainly in prose about the cities and peoples around where Israel stood as a country until the exile.\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 poetic song in 9:9–10.\n\n## Special concepts in this chapter\n\n### Prophecies against other nations\n\nThe first two verses show that the prophecy concerns neighboring countries. Hamath, Damscus, Tyre and Sidon are cities in areas that were near Israel. (See: [[rc://*/tw/dict/bible/kt/prophet]]) 9:1 gn78 This is a declaration of Yahweh’s word concerning 0 Alternate translation: “This is Yahweh’s message about” 9:1 fjj8 rc://*/ta/man/translate/figs-metonymy the land of Hadrak and Damascus 0 Here “Hadrak” and “Damascus” refer to the people who live in those places. Alternate translation: “the people of the land of Hadrak and the city Damascus” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/translate-names]]) 9:1 xk5a Hadrak 0 The location of Hadrak is unknown today. @@ -302,7 +302,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 9:8 l2f6 rc://*/ta/man/translate/figs-metaphor I will camp around my land 0 God is speaking about himself as if he were an army that was protecting his land. Alternate translation: “I will protect my land” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:8 lp3e for now 0 Alternate translation: “For at that time” 9:8 gnt8 rc://*/ta/man/translate/figs-metonymy I see with my own eyes 0 Here “my own eyes” represent Yahweh’s personal attention. Alternate translation: “I will personally watch over my land” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -9:9 iqk3 0 # General Information:\n\nYahweh appears to be the speaker in verses 9-13. +9:9 iqk3 0 # General Information:\n\nYahweh appears to be the speaker in verses 9–13. 9:9 u6p1 rc://*/ta/man/translate/figs-parallelism Shout with great joy, daughter of Zion! Shout with happiness, daughter of Jerusalem! 0 These two sentences mean the same thing and intensify the command to rejoice. Yahweh is speaking to the people of Jerusalem as if they were present, but they were not there. (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-apostrophe]]) 9:9 apz5 daughter of Zion … daughter of Jerusalem 0 “Zion” is the same as “Jerusalem.” The prophet speaks of the city as if it is a daughter. See how you translated “daughter of Zion” in [Zechariah 2:10](../02/10.md). 9:9 sey9 Behold! 0 This alerts the reader to pay special attention to the surprising statement that follows. Alternate translation: “Pay attention!” or “Here is a surprising fact!” @@ -314,7 +314,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 9:10 xh6q rc://*/ta/man/translate/figs-metonymy for he will speak peace to the nations 0 Here the action of announcing peace represents the action of making peace. Alternate translation: “for your king will bring peace to the nations” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 9:10 m1ef rc://*/ta/man/translate/figs-doublet his dominion will be from sea to sea, and from the River to the ends of the earth! 0 The phrases “sea to sea” and “from the River to the ends of the earth” mean the same thing and can be combined. Alternate translation: “his kingdom will be over all the earth!” (See: [[rc://*/ta/man/translate/figs-doublet]]) 9:10 rij4 the River 0 This probably refers to the Euphrates River. -9:11 w1wr 0 # General Information:\n\nYahweh appears to be the speaker in verses 9-13. +9:11 w1wr 0 # General Information:\n\nYahweh appears to be the speaker in verses 9–13. 9:11 tj3z As for you 0 Here “you” is singular, and continues to refer to the city of Jerusalem, also called “Zion.” 9:11 n83k rc://*/ta/man/translate/figs-metaphor the pit where there is no water 0 This dry pit represents the exile in Babylon. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:12 g5c5 rc://*/ta/man/translate/figs-metaphor Return to the stronghold 0 Jerusalem is spoken of as a place of safety. Alternate translation: “Come back to your nation where you will be safe” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -324,7 +324,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 9:13 mwe7 rc://*/ta/man/translate/figs-metaphor I have bent Judah as my bow 0 The people of Judah are referred to as if they were a bow carried by God into battle. Here “Judah” refers to the people of that nation. Alternate translation: “I will cause the people of Judah to be like my bow” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]]) 9:13 ki73 rc://*/ta/man/translate/figs-metaphor filled my quiver with Ephraim 0 Yahweh speaks of the people of Israel, the northern kingdom, as if they were arrows that he would shoot at his enemies. A quiver is a bag that holds a soldier’s arrows. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:13 es7k rc://*/ta/man/translate/figs-metonymy I have roused your sons, Zion, against your sons, Greece 0 God is speaking to the people of two different nations at the same time. (See: [[rc://*/ta/man/translate/figs-metonymy]]) -9:14 h8w9 0 # General Information:\n\nIn verses 14-16, Zechariah describes how Yahweh will rescue Israel from their enemies. +9:14 h8w9 0 # General Information:\n\nIn verses 14–16, Zechariah describes how Yahweh will rescue Israel from their enemies. 9:14 ms12 will appear to them 0 The word “them” refers to God’s people. Alternate translation: “will be seen in the sky by his people” or “will come to his people” 9:14 j3mb rc://*/ta/man/translate/figs-simile his arrows will shoot out like lightning! 0 The Israelites sometimes thought of lightning bolts as arrows that God shot. (See: [[rc://*/ta/man/translate/figs-simile]]) 9:14 qh4y blow the trumpet 0 The trumpets were rams’ horns. People blew into them to give signals in battle and on other occasions. Here the trumpet is blown as a military signal. @@ -335,14 +335,14 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 9:15 ure5 rc://*/ta/man/translate/figs-simile Then they will drink and shout like men drunk on wine 0 The people of Judah will shout and celebrate their victory over their enemies as if they were noisy drunks. Alternate translation: “Then they will shout and celebrate their victory as loudly as if they were drunk” (See: [[rc://*/ta/man/translate/figs-simile]]) 9:15 t8ng rc://*/ta/man/translate/figs-simile they will be filled with wine like bowls 0 This probably refers to the bowls that the priests used to carry animal’s blood to the altar. Alternate translation: “they will be as full of wine as the basins with which priests carry blood to the altar” (See: [[rc://*/ta/man/translate/figs-simile]] and [[rc://*/ta/man/translate/figs-explicit]]) 9:15 h8j2 rc://*/ta/man/translate/figs-simile like the corners of the altar 0 Altars had projecting corners that were drenched in animal blood. Alternate translation: “they will be drenched as the corners of the altar are covered in blood” (See: [[rc://*/ta/man/translate/figs-simile]] and [[rc://*/ta/man/translate/figs-explicit]]) -9:16 t4gy 0 # General Information:\n\nIn verses 14-16, Zechariah describes how Yahweh will rescue Israel from their enemies. +9:16 t4gy 0 # General Information:\n\nIn verses 14–16, Zechariah describes how Yahweh will rescue Israel from their enemies. 9:16 i4qw rc://*/ta/man/translate/figs-simile God will rescue them … as the flock of his people 0 The people of Israel are spoken of as if they are God’s sheep that he cares for and protects. (See: [[rc://*/ta/man/translate/figs-simile]]) 9:16 kyv5 rc://*/ta/man/translate/figs-metaphor They are the jewels of a crown 0 The people of Israel are spoken of as if they were the expensive jewels in the crown of a king that show how glorious he is. Alternate translation: “They will be like beautiful stones in a crown” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:17 udt9 rc://*/ta/man/translate/figs-exclamations How good and how beautiful they will be! 0 This is an exclamation, and not a question. Alternate translation: “They will be very good and beautiful!” (See: [[rc://*/ta/man/translate/figs-exclamations]]) 9:17 rzm2 rc://*/ta/man/translate/figs-parallelism The young men will flourish on grain and the virgins on sweet wine! 0 This sentence uses a parallel structure to express that everyone will have plenty to eat and drink. If your readers might think that only the men ate and only the women drank, you may want to adjust the wording. Alternate translation: “All of the people, both men and women, will have plenty of grain to eat and sweet wine to drink!” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 9:17 uf1p rc://*/ta/man/translate/figs-parallelism The young men … the virgins 0 These two phrases are parallel and together represent the entire population of Israel. (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-synecdoche]]) 9:17 x8zq rc://*/ta/man/translate/figs-parallelism grain … sweet wine 0 These two phrases are parallel and together represent all of the different kinds of the food and drink. (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-synecdoche]]) -10:intro jmh9 0 # Zechariah 10 General Notes\n\n## Structure and formatting\n\nThis chapter is written mainly in prose but still uses figurative language as the writer shares a message of redemption and hope for the exiles. (See: [[rc://*/tw/dict/bible/kt/redeem]])\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 poetic song in 10:1-2.\n\n## Special concepts in this chapter\n\n### Redemption\n\nThis book, and especially this chapter, uses the concepts of redemption and remnant to share the relationship that the people of Judah have with their God. So many of the people of Israel perished as their kingdom went into exile. Now they are returning to the land, but the land is no longer theirs. They are living under foreign rule. (See: [[rc://*/tw/dict/bible/kt/redeem]] and [[rc://*/tw/dict/bible/kt/remnant]]) +10:intro jmh9 0 # Zechariah 10 General Notes\n\n## Structure and formatting\n\nThis chapter is written mainly in prose but still uses figurative language as the writer shares a message of redemption and hope for the exiles. (See: [[rc://*/tw/dict/bible/kt/redeem]])\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 poetic song in 10:1–2.\n\n## Special concepts in this chapter\n\n### Redemption\n\nThis book, and especially this chapter, uses the concepts of redemption and remnant to share the relationship that the people of Judah have with their God. So many of the people of Israel perished as their kingdom went into exile. Now they are returning to the land, but the land is no longer theirs. They are living under foreign rule. (See: [[rc://*/tw/dict/bible/kt/redeem]] and [[rc://*/tw/dict/bible/kt/remnant]]) 10:1 ybt5 vegetation in the field 0 Alternate translation: “causes plants to grow in the field” 10:2 wcl5 household idols speak falsely 0 “household idols give false messages.” Zechariah is not suggesting that idols actually speak. He is referring to the messages people say they hear from idols. The UST makes this explicit. 10:2 tc8c diviners envision a lie 0 Alternate translation: “diviners see false visions” @@ -350,13 +350,13 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 10:2 xi1f empty comfort 0 This refers to words that sooth temporarily, but do not provide any longterm help. 10:2 nb46 rc://*/ta/man/translate/figs-simile they wander like sheep 0 The people who do not have true prophets who tell the truth are spoken of as sheep who do not have a shepherd to tell them where to go. Alternate translation: “the people who listen to the false prophets are like sheep who do not know which way to go” (See: [[rc://*/ta/man/translate/figs-simile]]) 10:2 zr2e rc://*/ta/man/translate/figs-simile they … suffer because there is no shepherd 0 The people who do not have true prophets are spoken of as sheep who suffer because they do not have a shepherd to tell them where to go. Alternate translation: “the people who listen to the false prophets … are suffering like sheep who do not have a shepherd to guide them” (See: [[rc://*/ta/man/translate/figs-simile]]) -10:3 e9x1 0 # General Information:\n\nIt is unclear whether Yahweh is speaking, or if Zechariah is speaking for Yahweh in verses 3-5. +10:3 e9x1 0 # General Information:\n\nIt is unclear whether Yahweh is speaking, or if Zechariah is speaking for Yahweh in verses 3–5. 10:3 iq7u rc://*/ta/man/translate/figs-metaphor My wrath burns against the shepherds 0 Here “the shepherds” represent the leaders of God’s people. The intensity of Yahweh’s anger is spoken of as if it was a blazing fire. Alternate translation: “My anger toward the shepherds of my people is as intense as a fire” or “I am very angry with the leaders of my people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:3 ir6n rc://*/ta/man/translate/figs-metaphor it is the male goats—the leaders—that I will punish 0 Male goats are typically more dominant than female goats. Here “male goats” represents the oppressive leaders of God’s people. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:3 r33n Yahweh of hosts will also attend to his flock, the house of Judah 0 Here Yahweh’s care for his people is spoken of as a shepherd cares for his sheep. Alternate translation: “Yahweh of hosts will take care of the house of Judah as a shepherd cares for his sheep” 10:3 t1tc rc://*/ta/man/translate/figs-metonymy the house of Judah 0 The word “house” is a metonym for the family that lives in the house. In this case it refers to the people of Judah, which included the descendants of Judah and Benjamin. Alternate translation: “Judah” or “the people of Judah” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 10:3 dd5g rc://*/ta/man/translate/figs-metaphor make them like his warhorse in battle 0 Yahweh changes the metaphor for his people from defenseless sheep to a mighty war horse. He speaks of his people as if they were a strong horse in battle. Alternate translation: “will cause them to be strong like war horses in battle” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-simile]]) -10:4 l1sr 0 # General Information:\n\nIt is unclear whether Yahweh is speaking, or if Zechariah is speaking for Yahweh in verses 3-5. +10:4 l1sr 0 # General Information:\n\nIt is unclear whether Yahweh is speaking, or if Zechariah is speaking for Yahweh in verses 3–5. 10:4 se8u rc://*/ta/man/translate/figs-metaphor From Judah will come the cornerstone 0 “The cornerstone will come from Judah.” The most important ruler is spoken of as if he where the main foundation stone of a building. Alternate translation: “One of the descendants of Judah will become the most important ruler” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:4 xep2 rc://*/ta/man/translate/writing-symlanguage the cornerstone … the tent peg … the war bow 0 This could mean: (1) they may be symbolic language that refers to the Messiah who will come from the tribe of Judah or (2) they may refer to different leaders who will come from Judah. (See: [[rc://*/ta/man/translate/writing-symlanguage]]) 10:4 q653 rc://*/ta/man/translate/figs-metaphor from him will come the tent peg 0 “the tent peg will come from him.” The tent pegs held the ropes that supported tents in which people lived. Here the most important ruler is spoken of as if he where the main peg that holds a tent in place. Alternate translation: “the leader who will hold the nation together will come from Judah” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -366,18 +366,18 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 10:5 f7n7 rc://*/ta/man/translate/figs-idiom who trample their enemies into the mud of the streets in battle 0 To trample them into the mud is an idiom that means to completely defeat them. Alternate translation: “who defeat their enemies completely” (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:5 xrr5 rc://*/ta/man/translate/figs-idiom Yahweh is with them 0 Here “with them” is an idiom that means he is present to help them. Alternate translation: “Yahweh will help them” (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:5 a47d rc://*/ta/man/translate/figs-metonymy they will shame those who ride warhorses 0 Here shame accompanies and represents defeat. Alternate translation: “they will defeat their enemies who ride warhorses” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -10:6 skk5 0 # General Information:\n\nIn verses 6-12, Yahweh is speaking to the people of Israel. +10:6 skk5 0 # General Information:\n\nIn verses 6–12, Yahweh is speaking to the people of Israel. 10:6 tf8l rc://*/ta/man/translate/figs-metonymy the house of Judah 0 The word “house” is a metonym for the family that lives in the house. In this case it refers to the kingdom of Judah, which included the descendants of Judah and Benjamin. Alternate translation: “Judah” or “the kingdom of Judah” or “the people of Judah” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 10:6 q4yn rc://*/ta/man/translate/figs-metonymy the house of Joseph 0 The word “house” is a metonym for the family that lives in the house. In this case it refers to the kingdom of Israel. Alternate translation: “Israel” or “the kingdom of Israel” or “the people of Israel” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 10:6 b62v rc://*/ta/man/translate/figs-metaphor I had not cast them off 0 This speaks of the people as a torn or dirty garment that Yahweh took off and threw away. This symbolizes rejection. Alternate translation: “I had not rejected them” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/translate-symaction]]) 10:7 zfa5 rc://*/ta/man/translate/figs-simile Ephraim will be like a warrior 0 “Ephraim” refers here to the northern kingdom of Israel. Warriors are strong. Alternate translation: “Ephraim will be very strong” (See: [[rc://*/ta/man/translate/figs-simile]]) 10:7 pg8l rc://*/ta/man/translate/figs-synecdoche their hearts will rejoice as with wine 0 Here “hearts” refers to the whole person. They will have the same joy as a person who is enjoying drinking wine. Alternate translation: “and they will be very happy” (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-simile]]) 10:7 u9gr their children will see and rejoice. Their hearts will rejoice in me! 0 Alternate translation: “their children will see what has taken place and will be happy because of what Yahweh has done for them!” -10:8 rt4z 0 # General Information:\n\nIn verses 6-12, Yahweh is speaking to the people of Israel. +10:8 rt4z 0 # General Information:\n\nIn verses 6–12, Yahweh is speaking to the people of Israel. 10:8 h3zu I will whistle 0 To whistle is to produce a high, shrill sound with air through narrowed lips. It is often done to give a signal to other people, as here. 10:9 a419 rc://*/ta/man/translate/figs-metaphor I sowed them among the peoples 0 The exile of the people is spoken of as if they were seed that Yahweh had planted in a distant land. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:10 qvy9 until there is no more room for them 0 The people will continue to go back to Judah and it will become crowded with no room for any more people to live there. This can be stated in positive form. Alternate translation: “and they will completely fill the land” -10:11 gh3n 0 # General Information:\n\nIn verses 6-12, Yahweh is speaking to the people of Israel. +10:11 gh3n 0 # General Information:\n\nIn verses 6–12, Yahweh is speaking to the people of Israel. 10:11 kec9 rc://*/ta/man/translate/figs-metaphor I will pass through the sea of their affliction 0 Scripture often refers to the sea as an image of many troubles and hardships. Here Yahweh speaks of himself accompanying the people to help them go through these afflictions. Alternate translation: “I will go with them and help them as they go through their many afflictions” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:11 sq3e rc://*/ta/man/translate/figs-idiom I will strike the waves of that sea 0 Here to “strike” the waves is an idiom that means he will stop the waves from forming. Stopping the afflictions of his people is spoken of as calming the waves of that sea. Alternate translation: “I will cause the waves of that sea of affliction to stop” (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-metaphor]]) 10:11 ve5n will dry up all the depths of the Nile 0 Alternate translation: “I will cause the Nile River to lose all its water” @@ -385,7 +385,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 10:11 g3sx rc://*/ta/man/translate/figs-metonymy the scepter of Egypt will go away from the Egyptians 0 Here “the scepter of Egypt” refers to the political power of Egypt. Alternate translation: “the power of Egypt to rule other nations will end” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 10:12 wnc7 I will strengthen them in myself 0 Alternate translation: “I will cause them to be strong and to believe in me” 10:12 dh7y rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Zechariah 1:4](../01/04.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) -11:intro up7e 0 # Zechariah 11 General Notes\n\n## Structure and formatting\n\nThis chapter unlike the previous one is a warning against the leaders amongst the exiles.\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 poetic song in 11:1-3, 17.\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nThis chapter uses an extended metaphor of sheep and shepherds to convey Yahweh’s dismay at the leaders during the exiles. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Symbolism\n\nThe writer uses symbolism. Zechariah is told to become a shepherd. He uses two staffs and names them “Unity” and “Favor.” He does this very purposefully. In order to preserve this symbolism, it is important to pay attention to the specific words used. (See: [[rc://*/tw/dict/bible/kt/favor]]) +11:intro up7e 0 # Zechariah 11 General Notes\n\n## Structure and formatting\n\nThis chapter unlike the previous one is a warning against the leaders amongst the exiles.\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 poetic song in 11:1–3, 17.\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nThis chapter uses an extended metaphor of sheep and shepherds to convey Yahweh’s dismay at the leaders during the exiles. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Symbolism\n\nThe writer uses symbolism. Zechariah is told to become a shepherd. He uses two staffs and names them “Unity” and “Favor.” He does this very purposefully. In order to preserve this symbolism, it is important to pay attention to the specific words used. (See: [[rc://*/tw/dict/bible/kt/favor]]) 11:1 d6vm rc://*/ta/man/translate/figs-metaphor Open your doors, Lebanon, that fire may devour 0 Not resisting what is about to happen is spoken of as if Lebanon were opening its doors. Here “Lebanon” is a metonym that represents the people of Lebanon. Alternate translation: “People of Lebanon, get ready, because fire will devour” or “People of Lebanon, do not try to stop the fire that will devour” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]]) 11:1 kmf3 rc://*/ta/man/translate/figs-metaphor fire may devour your cedars 0 Fire completely burning up the cedars is spoken of as if the fire would devour the cedars. Alternate translation: “fire may completely destroy your cedars” or “fire may completely burn up your cedars” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:2 fu2k rc://*/ta/man/translate/figs-personification Lament, cypress trees, for the cedar trees have fallen 0 Cypress trees are spoken of as if they could grieve like a human. Alternate translation: “If the trees were people, they would cry out in sorrow. The cypress trees stand alone because the cedars have burned and fallen” (See: [[rc://*/ta/man/translate/figs-personification]]) @@ -394,7 +394,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 11:3 pb1q The shepherds howl 0 Alternate translation: “The shepherds cry out loudly” 11:3 ji77 rc://*/ta/man/translate/figs-metonymy for their glory has been destroyed 0 Here “their glory” probably represents the rich pastures that the shepherds led their sheep to. Alternate translation: “for their rich pastures are ruined” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 11:3 h9cl rc://*/ta/man/translate/figs-metonymy for the pride of the Jordan River has been devastated 0 Here “the pride” probably represents the forests that grew near the Jordan River. Alternate translation: “because the trees and shrubbery where they lived by the Jordan River are ruined” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -11:4 zxx9 rc://*/ta/man/translate/translate-symaction 0 # General Information:\n\nIn 11:4-17 is a story about two shepherds. This could mean: (1) Zechariah actually became a shepherd over a flock as a symbolic act showing how Yahweh will treat his people or (2) Zechariah tells a parable that teaches how Yahweh will treat his people. Since it is uncertain which of these meanings is correct, it would be best not to specify either option in the translation. (See: [[rc://*/ta/man/translate/translate-symaction]] and [[rc://*/ta/man/translate/figs-parables]]) +11:4 zxx9 rc://*/ta/man/translate/translate-symaction 0 # General Information:\n\nIn 11:4–17 is a story about two shepherds. This could mean: (1) Zechariah actually became a shepherd over a flock as a symbolic act showing how Yahweh will treat his people or (2) Zechariah tells a parable that teaches how Yahweh will treat his people. Since it is uncertain which of these meanings is correct, it would be best not to specify either option in the translation. (See: [[rc://*/ta/man/translate/translate-symaction]] and [[rc://*/ta/man/translate/figs-parables]]) 11:4 u48q watch over the flock set aside for slaughter 0 Alternate translation: “take care of a flock of sheep that the owners plan to slaughter” 11:5 ip1w rc://*/ta/man/translate/figs-activepassive are not punished 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “no one punishes them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:6 ljs6 rc://*/ta/man/translate/figs-123person this is Yahweh’s declaration 0 Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Zechariah 1:4](../01/04.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://*/ta/man/translate/figs-123person]]) @@ -421,7 +421,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 11:17 gqb9 rc://*/ta/man/translate/figs-metonymy his arm 0 Here “arm” represents the power to fight. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 11:17 c27h rc://*/ta/man/translate/figs-explicit his right eye 0 A soldier would use his right eye to look around the shield that he held with his left hand. If his right eye was wounded, he would not be able to see to fight in war. (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:17 h47i his arm wither away 0 Alternate translation: “his arm waste away” or “his arm become completely useless” -12:intro cr4a 0 # Zechariah 12 General Notes\n\n## Structure and formatting\n\nSimilar to chapter 11, this chapter is written mainly in prose and is talking about Jerusalem.\n\n## Special concepts in this chapter\n\n### Prophecy\n\nVerses 10-11 are quoted in the New Testament and apply to Jesus’ death on the cross. (See: [[rc://*/tw/dict/bible/kt/cross]]) +12:intro cr4a 0 # Zechariah 12 General Notes\n\n## Structure and formatting\n\nSimilar to chapter 11, this chapter is written mainly in prose and is talking about Jerusalem.\n\n## Special concepts in this chapter\n\n### Prophecy\n\nVerses 10–11 are quoted in the New Testament and apply to Jesus’ death on the cross. (See: [[rc://*/tw/dict/bible/kt/cross]]) 12:1 vy11 0 # General Information:\n\nThese verses begin a section that tells about the coming attack against Jerusalem and how God will rescue the city. 12:1 mz3s rc://*/ta/man/translate/figs-metaphor who stretched out the skies 0 This is a metaphor that speaks of the sky as if it were like a scroll that is rolled up and needs to be stretched out. Alternate translation: “the one who created the sky” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:1 gzl6 rc://*/ta/man/translate/figs-metaphor laid the foundation of the earth 0 This is a metaphor that speaks of the earth as if it were a building with a foundation. Alternate translation: “put all the earth into place” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -457,7 +457,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc 12:12 jj6q rc://*/ta/man/translate/figs-metonymy The land will mourn 0 This represents all the people living in the land of Judah. Alternate translation: “All the people in the land of Judah will mourn” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 12:12 qth7 rc://*/ta/man/translate/figs-metonymy The clan of the house of David … The clan of the house of Nathan 0 Here “house” represents descendants. Alternate translation: “The descendants of David … The descendants of Nathan” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 12:13 r6fc rc://*/ta/man/translate/figs-metonymy The clan of the house of Levi 0 Here “house” represents descendants. Alternate translation: “The descendants of Levi” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -13:intro jz2l 0 # Zechariah 13 General Notes\n\n## Structure and formatting\n\nThis chapter is written partly in prose and partly in poetry.\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 poetic song in 13:7-9.\n\n## Special concepts in this chapter\n\nZechariah often speaks of the last days by using the phrase “that day” or “in that day.” When referencing a future “day,” the translator should be aware that it is possible that the author is speaking about the last days. (See: [[rc://*/tw/dict/bible/kt/lastday]]) +13:intro jz2l 0 # Zechariah 13 General Notes\n\n## Structure and formatting\n\nThis chapter is written partly in prose and partly in poetry.\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 poetic song in 13:7–9.\n\n## Special concepts in this chapter\n\nZechariah often speaks of the last days by using the phrase “that day” or “in that day.” When referencing a future “day,” the translator should be aware that it is possible that the author is speaking about the last days. (See: [[rc://*/tw/dict/bible/kt/lastday]]) 13:1 f2a5 rc://*/ta/man/translate/figs-metaphor a spring will be opened … for their sin and impurity 0 Forgiving the people’s sins is spoken of as if a spring of water will wash away their sins. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “it will be like a spring opens … to cleanse their sin and impurity” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]]) 13:1 f3zc a spring 0 a place where water flows naturally out of the ground 13:1 s36v rc://*/ta/man/translate/figs-metonymy the house of David 0 Here “house” represents descendants. Alternate translation: “the descendants of David” (See: [[rc://*/ta/man/translate/figs-metonymy]]) diff --git a/tn_ZEP.tsv b/tn_ZEP.tsv index 25ec1dbd2e..ef171d923a 100644 --- a/tn_ZEP.tsv +++ b/tn_ZEP.tsv @@ -1,7 +1,7 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Zephaniah\n\n1. Zephaniah introduces this book (1:1)\n1. Yahweh will punish Judah and the nations (1:2–18)\n1. Yahweh calls Judah to repent (2:1–3)\n1. Yahweh will judge the nations (2:4-15)\n * Philistia (2:4–7)\n * Moab and Ammon (2:8–11)\n * Egypt (2:12)\n * Assyria (2:13–15)\n1. Yahweh will judge Jerusalem (3:1–8)\n1. Yahweh will purify, restore, gather, and bless his people (3:9–20)\n\n### What is the Book of Zephaniah about?\n\nZechariah warned Judah and other nations that Yahweh was about to punish them. He also prophesied about how Yahweh would restore Judah. (See: [[rc://*/tw/dict/bible/kt/dayofthelord]])\n\n### How should the title of this book be translated?\n\nThe traditional name of this book is “The Book of Zephaniah” or just “Zephaniah.” Translators may decide to call it “The Sayings of Zephaniah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Zephaniah?\n\nZephaniah wrote this book. But four different Old Testament people have the name Zephaniah. This Zephaniah was probably the great-grandson of King Hezekiah and a cousin to King Josiah. Zephaniah lived in the city of Jerusalem. He began to prophesy about seventy years after the prophets Isaiah and Micah. Zephaniah spoke Yahweh’s messages during the reign of King Josiah (about 640–621 B.C.), and just before Jeremiah began to prophesy.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Were the people of Judah faithful to Yahweh at the time Zephaniah started to prophesy?\n\nManasseh, the grandfather of Josiah, had been one of the worst kings of Judah. He led the people to worship other gods. After his death, his son Amon ruled for only two years before he was killed. Amon’s son Josiah became king when he was eight years old. Josiah learned to worship and honor Yahweh. Zephaniah likely began his work after Josiah had destroyed most of the idols and shrines of false gods in Judah. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### What country is coming to invade Judah?\n\nZephaniah often said a foreign nation would invade the kingdom of Judah. Zephaniah probably meant Babylonia. However, the Book of Zephaniah never names this nation. -1:intro t3tv 0 # Zephaniah 1 General Notes\n\n## Structure and formatting\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 poetic song in 1:2-18.\n\n## Special concepts in this chapter\n\n### Prophecy\n\nIn this chapter, it is unclear whether these prophecies concern the fall of Jerusalem, the coming of the Messiah or the day of the Lord. It is possible that the prophecies reference more than one period of time. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/dayofthelord]]) -1:1 w6l8 0 # General Information:\n\nVerses 1:2-18 refer to Yahweh’s judgment. Verses 1:2-3 describe Yahweh’s final judgment of every sinner in the future. +front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Zephaniah\n\n1. Zephaniah introduces this book (1:1)\n1. Yahweh will punish Judah and the nations (1:2–18)\n1. Yahweh calls Judah to repent (2:1–3)\n1. Yahweh will judge the nations (2:4–15)\n * Philistia (2:4–7)\n * Moab and Ammon (2:8–11)\n * Egypt (2:12)\n * Assyria (2:13–15)\n1. Yahweh will judge Jerusalem (3:1–8)\n1. Yahweh will purify, restore, gather, and bless his people (3:9–20)\n\n### What is the Book of Zephaniah about?\n\nZechariah warned Judah and other nations that Yahweh was about to punish them. He also prophesied about how Yahweh would restore Judah. (See: [[rc://*/tw/dict/bible/kt/dayofthelord]])\n\n### How should the title of this book be translated?\n\nThe traditional name of this book is “The Book of Zephaniah” or just “Zephaniah.” Translators may decide to call it “The Sayings of Zephaniah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Zephaniah?\n\nZephaniah wrote this book. But four different Old Testament people have the name Zephaniah. This Zephaniah was probably the great-grandson of King Hezekiah and a cousin to King Josiah. Zephaniah lived in the city of Jerusalem. He began to prophesy about seventy years after the prophets Isaiah and Micah. Zephaniah spoke Yahweh’s messages during the reign of King Josiah (about 640–621 B.C.), and just before Jeremiah began to prophesy.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Were the people of Judah faithful to Yahweh at the time Zephaniah started to prophesy?\n\nManasseh, the grandfather of Josiah, had been one of the worst kings of Judah. He led the people to worship other gods. After his death, his son Amon ruled for only two years before he was killed. Amon’s son Josiah became king when he was eight years old. Josiah learned to worship and honor Yahweh. Zephaniah likely began his work after Josiah had destroyed most of the idols and shrines of false gods in Judah. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### What country is coming to invade Judah?\n\nZephaniah often said a foreign nation would invade the kingdom of Judah. Zephaniah probably meant Babylonia. However, the Book of Zephaniah never names this nation. +1:intro t3tv 0 # Zephaniah 1 General Notes\n\n## Structure and formatting\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 poetic song in 1:2–18.\n\n## Special concepts in this chapter\n\n### Prophecy\n\nIn this chapter, it is unclear whether these prophecies concern the fall of Jerusalem, the coming of the Messiah or the day of the Lord. It is possible that the prophecies reference more than one period of time. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/dayofthelord]]) +1:1 w6l8 0 # General Information:\n\nVerses 1:2–18 refer to Yahweh’s judgment. Verses 1:2–3 describe Yahweh’s final judgment of every sinner in the future. 1:1 k2ge rc://*/ta/man/translate/figs-idiom the word of Yahweh that came 0 This idiom is used to introduce a special message from God. Alternate translation: “Yahweh gave a message” or “Yahweh spoke this message” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:1 exz8 Yahweh 0 This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this. 1:1 zlc5 rc://*/ta/man/translate/figs-explicit son of Gedaliah son of Amariah son of Hezekiah 0 This is a list of Zephaniah’s ancestors. These usages of “son of” are the broader sense of “descendant of.” Here “Hezekiah” refers to King Hezekiah. These things can be made explicit. Alternate translation: “the grandson of Gedaliah, and the great-grandson of Amariah, whose father was King Hezekiah” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -12,7 +12,7 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 1:3 zd2p man and beast 0 Alternate translation: “people and animals” 1:3 kw4a the ruins 0 This could mean: (1) the piles of rubble that will remain after the judgment or (2) the idols that Yahweh destroyed. 1:3 xxd9 rc://*/ta/man/translate/figs-metaphor cut off 0 Destroying is spoken of as if it were cutting something off from what it was a part of. Alternate translation: “destroy” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:4 zb97 0 # General Information:\n\nVerses 1:2-18 refer to Yahweh’s judgment. Verses 1:4-16 describe Yahweh’s judgment on the people of Judah. +1:4 zb97 0 # General Information:\n\nVerses 1:2–18 refer to Yahweh’s judgment. Verses 1:4–16 describe Yahweh’s judgment on the people of Judah. 1:4 q6dj rc://*/ta/man/translate/figs-idiom I will reach out with my hand over Judah 0 This is an idiom that means God will punish. Alternate translation: “I will punish Judah” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:4 wn2w rc://*/ta/man/translate/figs-ellipsis I will cut off every remnant … the names of the idolatrous people among the priests 0 The verb “cut off” applies to each of these phrases, but has been used only once to avoid repetition. Alternate translation: “I will cut off every remnant … I will cut off the names of the idolatrous people among the priests” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 1:4 gdu9 rc://*/ta/man/translate/figs-metaphor cut off 0 Destroying is spoken of as if it were cutting something off from what it was a part of. See how you translated this in [Zephaniah 1:3](../01/03.md). Alternate translation: “destroy” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -20,17 +20,17 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 1:5 u98g rc://*/ta/man/translate/figs-ellipsis the people who on the housetops … the people who worship and swear 0 The verb “cut off” ([Zechariah 1:4](./04.md)) applies to these phrases, but has been used only once to avoid repetition. Alternate translation: “I will cut off the people who on the housetops … I will cut off the people who worship and swear” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 1:5 w2r8 by their king 0 See the footnote about the possible rendering of this as “by Milcom.” 1:6 ql66 rc://*/ta/man/translate/figs-metaphor neither seek Yahweh nor ask for his guidance 0 Seeking **Yahweh** could mean: (1) asking God for help or (2) thinking about God and obeying him. Alternate translation: “do not think about Yahweh or ask him to guide them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:7 ztx9 0 # General Information:\n\nVerses 1:2-18 refer to Yahweh’s judgment. Verses 1:4-16 describe Yahweh’s judgment on the people of Judah. +1:7 ztx9 0 # General Information:\n\nVerses 1:2–18 refer to Yahweh’s judgment. Verses 1:4–16 describe Yahweh’s judgment on the people of Judah. 1:7 etv8 rc://*/ta/man/translate/figs-idiom Be silent 0 This is an idiom. Here silence is meant to signal shock and amazement. Alternate translation: “Be shocked” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:7 xb5b rc://*/ta/man/translate/figs-metaphor Yahweh has prepared the sacrifice and set apart his guests 0 The people of Judah are spoken of as Yahweh’s sacrifice, and the enemy nations are spoken of as his guests who would eat the sacrifice. This can be stated explicitly. Alternate translation: “Yahweh has prepared the people of Judah as a sacrifice, and invited the enemy nations as his guests” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-explicit]]) 1:7 hwp4 rc://*/ta/man/translate/figs-idiom set apart his guests 0 Here “set apart” is an idiom that means he has invited them. (See: [[rc://*/ta/man/translate/figs-idiom]]) -1:8 z1ix rc://*/ta/man/translate/figs-123person 0 # General Information:\n\nIn verses 1:8-13, Yahweh is speaking. He alternates between using first person and speaking about himself in the third person. (See: [[rc://*/ta/man/translate/figs-123person]]) +1:8 z1ix rc://*/ta/man/translate/figs-123person 0 # General Information:\n\nIn verses 1:8–13, Yahweh is speaking. He alternates between using first person and speaking about himself in the third person. (See: [[rc://*/ta/man/translate/figs-123person]]) 1:8 w2xl It will come about 0 This phrase is used to mark the point at which Yahweh’s judgment of Judah will begin. 1:8 igq2 rc://*/ta/man/translate/figs-explicit everyone dressed in foreign clothes 0 This phrase suggests that the Israelites wore clothes similar to the foreigners to show sympathy to their customs and to the worship of their foreign gods. Alternate translation: “everyone who worships foreign gods” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:9 gma8 On that day 0 Alternate translation: “On the day of Yahweh” 1:9 fr1s all those who leap over the threshold 0 This could mean: (1) this is a reference to people who did not step on thresholds as part of their worship of a god called Dagan or (2) people who leapt up onto platforms to worship pagan idols or (3) royal officials who climbed the steps to the throne. 1:9 u614 fill their master’s house with violence and deceit 0 The abstract nouns “violence” and “deceit” can be stated as actions. Alternate translation: “those who do violent things and tell lies in the temples of their gods” -1:10 n2di rc://*/ta/man/translate/figs-123person 0 # General Information:\n\nZephaniah 1:2-18 refers to Yahweh’s judgment. Zephaniah 1:4-16 describes Yahweh’s judgment on the people of Judah. In Zephaniah 1:8-13, Yahweh is speaking. He alternates between using first person and speaking about himself in the third person. (See: [[rc://*/ta/man/translate/figs-123person]]) +1:10 n2di rc://*/ta/man/translate/figs-123person 0 # General Information:\n\nZephaniah 1:2–18 refers to Yahweh’s judgment. Zephaniah 1:4–16 describes Yahweh’s judgment on the people of Judah. In Zephaniah 1:8–13, Yahweh is speaking. He alternates between using first person and speaking about himself in the third person. (See: [[rc://*/ta/man/translate/figs-123person]]) 1:10 mm2c Fish Gate 0 The Fish Gate was one of the gates in the Jerusalem city wall. 1:10 bm2g wailing from the Second District 0 “Mourn loudly from the Second District.” The Second District was a newer part of Jerusalem. 1:10 ysx8 rc://*/ta/man/translate/figs-explicit a great crashing sound 0 This refers to the sound of buildings collapsing. This can be stated explicitly. Alternate translation: “a loud sound of buildings collapsing” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -38,7 +38,7 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 1:11 ne51 rc://*/ta/man/translate/figs-parallelism for all the merchants will be ruined; all those who weigh out silver will be cut off 0 These two phrases refer to the same people and are used to emphasize that business will be destroyed. Alternate translation: “for those who buy and sell goods will be killed” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 1:11 fu79 those who weigh out silver 0 This refers to merchants. Before coins were used, people weighed out silver or gold as payment for things they bought. 1:11 eyb8 rc://*/ta/man/translate/figs-metaphor cut off 0 Destroying is spoken of as if it were cutting something off from what it was a part of. See how you translated this in [Zephaniah 1:3](../01/03.md). Alternate translation: “destroyed” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:12 vc63 0 # General Information:\n\nVerses 1:2-18 refer to Yahweh’s judgment. Verses 1:4-16 describe Yahweh’s judgment on the people of Judah. +1:12 vc63 0 # General Information:\n\nVerses 1:2–18 refer to Yahweh’s judgment. Verses 1:4–16 describe Yahweh’s judgment on the people of Judah. 1:12 fb6r It will come about at that time 0 This phrase is used to mark the time when Jerusalem has been destroyed by the enemies. 1:12 n4xe rc://*/ta/man/translate/figs-metaphor I will search Jerusalem with lamps 0 Yahweh speaks of knowing about all people of Jerusalem as if he had searched for them with lamps. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:12 sb9c rc://*/ta/man/translate/figs-idiom settled into their wine 0 They feel safe from trouble. (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -46,7 +46,7 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 1:12 nu98 rc://*/ta/man/translate/figs-idiom say in their heart 0 This idiom means they think to themselves. (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:12 fhk8 rc://*/ta/man/translate/figs-merism Yahweh will not do anything, either good or evil 0 Here “good and evil” is a merism that includes everything in between. Alternate translation: “Yahweh will not do anything at all” (See: [[rc://*/ta/man/translate/figs-merism]]) 1:13 nu8u an abandoned devastation 0 Alternate translation: “destroyed and abandoned” -1:14 r2si 0 # General Information:\n\nVerses 1:2-18 refer to Yahweh’s judgment. Verses 1:4-16 describe Yahweh’s judgment on the people of Judah. +1:14 r2si 0 # General Information:\n\nVerses 1:2–18 refer to Yahweh’s judgment. Verses 1:4–16 describe Yahweh’s judgment on the people of Judah. 1:14 a6kw rc://*/ta/man/translate/figs-doublet near, near and hurrying quickly 0 The repetition of the word “near,” along with the phrase “hurrying quickly,” emphasize that the day when Yahweh judges the people will soon happen. Alternate translation: “close and will be here soon” (See: [[rc://*/ta/man/translate/figs-doublet]]) 1:14 ky2m the day of Yahweh 0 See how you translated this phrase in [Zephaniah 1:7](../01/07.md). 1:14 nu8q a warrior crying bitterly 0 This could mean: (1) a soldier crying in despair or (2) a soldier’s battle cry. @@ -57,13 +57,13 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 1:15 swy2 rc://*/ta/man/translate/figs-doublet a day of clouds and thick darkness 0 This phrase means the same thing as, and intensifies, the idea of the previous phrase. Like that phrase, both “clouds” and “thick darkness” refer to divine judgment. Alternate translation: “a day full of dark storm clouds” (See: [[rc://*/ta/man/translate/figs-doublet]] and [[rc://*/ta/man/translate/figs-metonymy]]) 1:16 deb6 rc://*/ta/man/translate/figs-doublet a day of trumpets and alarms 0 The words “trumpets” and “alarms” mean basically the same thing here. Both are means to call soldiers to prepare for battle. Alternate translation: “a day when people sound the alarm for battle” (See: [[rc://*/ta/man/translate/figs-doublet]]) 1:16 da9h rc://*/ta/man/translate/figs-doublet fortified cities and the high battlements 0 These two phrases both refer to military strongholds. Alternate translation: “well fortified cities” (See: [[rc://*/ta/man/translate/figs-doublet]]) -1:17 w66r 0 # General Information:\n\nVerses 1:2-18 refer to Yahweh’s judgment. Verses 1:17-18 describe Yahweh’s final judgment of every sinner in the future. +1:17 w66r 0 # General Information:\n\nVerses 1:2–18 refer to Yahweh’s judgment. Verses 1:17–18 describe Yahweh’s final judgment of every sinner in the future. 1:17 krq4 rc://*/ta/man/translate/figs-simile they will walk about like blind men 0 The result of Yahweh’s judgment is that people will be so confused and dazed when they walk about that people will think they are blind. Alternate translation: “they will walk around as confused and dazed as blind men” (See: [[rc://*/ta/man/translate/figs-simile]]) 1:17 cq1r rc://*/ta/man/translate/figs-simile Their blood will be poured out like dust 0 Their blood that is shed will be as worthless as dust. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Their enemies will pour out their blood and consider it to be worthless” (See: [[rc://*/ta/man/translate/figs-simile]]) 1:17 jrq1 rc://*/ta/man/translate/figs-simile their inner parts like dung 0 The verb “poured out” is understood here. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “their enemies will cut open their bodies and leave them to rot like dung” (See: [[rc://*/ta/man/translate/figs-simile]]) 1:18 ai7h rc://*/ta/man/translate/figs-metaphor the fire of his jealousy 0 Here “fire” refers to the intensity of Yahweh’s anger. This can be stated as a simile. Alternate translation: “his jealousy is as intense as a fire” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-simile]]) 1:18 ij81 rc://*/ta/man/translate/figs-explicit all the inhabitants of the earth 0 It is understood that this refers to the wicked people. This can be stated explicitly. Alternate translation: “all the wicked people who live on the earth” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:intro t1it 0 # Zephaniah 2 General Notes\n\n## Structure and formatting\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 poetic song in 2:1-9, 12-15.\n\n## Special concepts in this chapter\n\n### Prophecy\n\nIn this chapter, because the prophesied destruction is so complete, it is unclear whether these prophecies concern the time near the fall of Jerusalem or the day of the Lord. It is possible that the prophecies reference more than one period of time. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/dayofthelord]]) +2:intro t1it 0 # Zephaniah 2 General Notes\n\n## Structure and formatting\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 poetic song in 2:1–9, 12–15.\n\n## Special concepts in this chapter\n\n### Prophecy\n\nIn this chapter, because the prophesied destruction is so complete, it is unclear whether these prophecies concern the time near the fall of Jerusalem or the day of the Lord. It is possible that the prophecies reference more than one period of time. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/dayofthelord]]) 2:1 w14p rc://*/ta/man/translate/figs-doublet Rally yourselves together and gather 0 These two phrases mean the same thing. Together they intensify the command for the people to gather together in order to repent of their sins. Alternate translation: “Gather yourselves together” (See: [[rc://*/ta/man/translate/figs-doublet]]) 2:2 m93y rc://*/ta/man/translate/figs-metonymy before the decree takes effect 0 This phrase refers to the punishment that will happen as a result of Yahweh’s decree. Alternate translation: “before Yahweh punishes you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:2 j7xn that day 0 This phrase relates to the “day of Yahweh.” Translate as you did similar phrases in [Zephaniah 1:9](../01/09.md). @@ -73,7 +73,7 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 2:3 rm7u rc://*/ta/man/translate/figs-metaphor Seek Yahweh 0 Seeking **Yahweh** could mean: (1) asking God for help or (2) thinking about God and obeying him. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:3 rg17 rc://*/ta/man/translate/figs-abstractnouns Seek righteousness. Seek humility 0 The abstract nouns “righteousness” and “humility” can be stated as actions. Alternate translation: “Try to do what is right and to be humble” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:3 s75g rc://*/ta/man/translate/figs-activepassive you will be protected in the day of Yahweh’s wrath 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will protect you in the day of his wrath” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:4 r1bq 0 # General Information:\n\nIn 2:4-15, Yahweh announces his judgment on the nations that surround Judah. +2:4 r1bq 0 # General Information:\n\nIn 2:4–15, Yahweh announces his judgment on the nations that surround Judah. 2:4 dth6 Gaza … Ashkelon … Ashdod … Ekron 0 These were the four major Philistine cities of that day. 2:4 f893 rc://*/ta/man/translate/figs-parallelism will be abandoned … will turn into a devastation 0 These two phrases mean the same thing and emphasize the complete destruction of these cities. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:4 mi6f They will drive out Ashdod at noon 0 Here “They” refers to the enemies of the Philistines. Here, **at noon** could mean: (1) the enemies will defeat Ashdod before noon or (2) the enemies will attack Ashdod at noon while the people are resting and unaware. @@ -81,12 +81,12 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 2:5 p4be the inhabitants of the seacoast, the nation of the Kerethites 0 The first phrase explains where the Kerethites lived. 2:5 pq8v Canaan, land of the Philistines 0 The Philistines were one of several people groups who lived in Canaan. 2:5 w9gq until no inhabitant remains 0 This can be stated in positive form. Alternate translation: “until every inhabitant is dead” -2:6 s8lg 0 # General Information:\n\nIn 2:4-15, Yahweh announces his judgment on the nations that surround Judah. +2:6 s8lg 0 # General Information:\n\nIn 2:4–15, Yahweh announces his judgment on the nations that surround Judah. 2:6 gm12 So the seacoast will become pastures for shepherds and for sheep pens 0 This probably means that the Philistine cities are gone, and only open fields remain. However, the Hebrew meaning is unclear and is sometimes translated differently by modern versions. 2:6 ip1f sheep pens 0 A sheep pen is a small area surrounded by a fence to keep the sheep together. 2:7 h1ww Their people 0 Alternate translation: “The people of Judah” 2:7 e8k3 lie down 0 Alternate translation: “lie down to sleep” -2:8 yb33 0 # General Information:\n\nIn 2:4-15, Yahweh announces his judgment on the nations that surround Judah. +2:8 yb33 0 # General Information:\n\nIn 2:4–15, Yahweh announces his judgment on the nations that surround Judah. 2:8 ep73 rc://*/ta/man/translate/figs-parallelism the taunts … the reviling 0 “the taunts … the insults.” These two phrases mean the same thing and emphasize that both Moab and Ammon have insulted Yahweh. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:8 zd77 violated their borders 0 This refers to crossing over into Judah’s territory in order to attack them. 2:9 hzr2 rc://*/ta/man/translate/figs-idiom as I live 0 “as surely as I am alive.” Yahweh uses this expression to show that what he says next is certainly true. This is a way of making a solemn promise. Alternate translation: “I solemnly swear” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -94,7 +94,7 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 2:9 b2lh rc://*/ta/man/translate/figs-explicit like Sodom … like Gomorrah 0 These two cities were so wicked that God completely destroyed them with fire from heaven. These similes therefore refer to complete destruction. This can be stated explicitly. Alternate translation: “completely destroyed like Sodom … like Gomorrah” (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/ta/man/translate/figs-simile]]) 2:9 l2f5 a place of nettles and a salt pit 0 “a place with thorns and a salt pit.” This describes a barren, useless land. 2:9 dr9e rc://*/ta/man/translate/figs-parallelism the remnant of my people … the remainder of my nation 0 These two phrases mean the same thing and refer to the Israelites that survived Yahweh’s punishment. (See: [[rc://*/ta/man/translate/figs-parallelism]]) -2:12 ai2t 0 # General Information:\n\nIn 2:4-15, Yahweh announces his judgment on the nations that surround Judah. +2:12 ai2t 0 # General Information:\n\nIn 2:4–15, Yahweh announces his judgment on the nations that surround Judah. 2:12 dr9y rc://*/ta/man/translate/figs-metonymy You Cushites also will be pierced by my sword 0 Here “pieced by my sword” is a metonym for being killed in battle. Alternate translation: “I will kill you people of Cush in battle” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-activepassive]]) 2:13 rqc2 rc://*/ta/man/translate/figs-metonymy God’s hand 0 Here “hand” refers to power. Alternate translation: “God’s power” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:13 vj6j rc://*/ta/man/translate/figs-abstractnouns an abandoned devastation 0 If your language does not use an abstract noun for the idea behind the word **devastation**, you can express the same idea with a verbal form. Alternate translation: “ruined and deserted” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -104,31 +104,31 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 2:14 jp3m in the top of her columns 0 When buildings were destroyed and fell down, the columns used for decoration and support would often remain standing. 2:14 u3vb A call will sing out from the windows 0 Alternate translation: “A call will be heard from the windows” 2:14 e998 beams 0 Beams are long and thick pieces of wood that are used to keep a building stable. -2:15 ev51 0 # General Information:\n\nIn 2:4-15, Yahweh announces his judgment on the nations that surround Judah. +2:15 ev51 0 # General Information:\n\nIn 2:4–15, Yahweh announces his judgment on the nations that surround Judah. 2:15 kl78 the exultant city 0 “the city that is proud of itself.” This refers to the city of Nineveh, about whom Yahweh began to speak in [Zephaniah 2:13](../02/13.md). 2:15 pvv7 rc://*/ta/man/translate/figs-idiom said in her heart 0 This idiom means “said to herself” or “she thought.” The city is spoken of as if it were a person that could speak. It represents the people who live in that city. (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metonymy]]) 2:15 g214 rc://*/ta/man/translate/figs-explicit I am, and nothing is my equal 0 It may be necessary to supply an object for “I am.” Alternate translation: “I am the greatest city, and no other city is equal to me” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:15 w3q5 a horror 0 Alternate translation: “a horrible place to see” 2:15 n4jw hiss and shake his fist 0 A hiss is an angry sound. This phrase indicates extreme anger of the people toward Nineveh. -3:intro f3en 0 # Zephaniah 3 General Notes\n\n## Structure and formatting\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 poetic song in 3:1-20.\n\n## Special concepts in this chapter\n\n### Prophecy\n\nIn this chapter, because the prophesied destruction is so complete, it is unclear whether these prophecies concern the time near the fall of Jerusalem or the day of the Lord. It is possible that the prophecies reference more than one period of time. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/dayofthelord]]) -3:1 d7qu rc://*/ta/man/translate/figs-metonymy 0 # General Information:\n\nIn verses 3:1-5, Zephaniah speaks Yahweh’s message of judgment to the sinful people of Jerusalem. The city represents the people who live within it. To make this clear, it may be helpful to replace the singular “she” and “her” with the plural “they” and “their.” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +3:intro f3en 0 # Zephaniah 3 General Notes\n\n## Structure and formatting\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 poetic song in 3:1–20.\n\n## Special concepts in this chapter\n\n### Prophecy\n\nIn this chapter, because the prophesied destruction is so complete, it is unclear whether these prophecies concern the time near the fall of Jerusalem or the day of the Lord. It is possible that the prophecies reference more than one period of time. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/dayofthelord]]) +3:1 d7qu rc://*/ta/man/translate/figs-metonymy 0 # General Information:\n\nIn verses 3:1–5, Zephaniah speaks Yahweh’s message of judgment to the sinful people of Jerusalem. The city represents the people who live within it. To make this clear, it may be helpful to replace the singular “she” and “her” with the plural “they” and “their.” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:1 aew2 rc://*/ta/man/translate/figs-explicit the rebellious city 0 The nature of their rebellion can be stated. Alternate translation: “the people of the city who have rebelled against God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:1 fc2a The violent city is defiled 0 Alternate translation: “The people of the city have committed violence and so I consider them unclean” 3:2 lb6h rc://*/ta/man/translate/figs-metonymy She has not listened to the voice of God 0 The voice is a metonym for what the speaker says with the voice, and listening is a metonym for obeying. Alternate translation: “She has not obeyed what God has said to her” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -3:3 nf4u rc://*/ta/man/translate/figs-metonymy 0 # General Information:\n\nIn verses 3:1-5, Zephaniah speaks Yahweh’s message of judgment to the sinful people of Jerusalem. The city represents the people who live within it. To make this clear, it may be helpful to replace the singular “she” and “her” with the plural “they” and “their.” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +3:3 nf4u rc://*/ta/man/translate/figs-metonymy 0 # General Information:\n\nIn verses 3:1–5, Zephaniah speaks Yahweh’s message of judgment to the sinful people of Jerusalem. The city represents the people who live within it. To make this clear, it may be helpful to replace the singular “she” and “her” with the plural “they” and “their.” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:3 ae1f rc://*/ta/man/translate/figs-metaphor Her princes are roaring lions in her midst 0 Lions roar to chase other animals away from the prey they have caught. The princes of Jerusalem are spoken of as if they were roaring lions who were keeping the prey for themselves. Alternate translation: “Jerusalem’s royalty are as greedy as roaring lions” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:3 z5i2 rc://*/ta/man/translate/figs-metaphor Her judges are evening wolves who leave nothing to be gnawed upon in the morning 0 Wolves are especially hungry before they hunt at night. The judges are spoken of as if they were hungry wolves. Alternate translation: “Her judges are as greedy as hungry wolves that leave nothing for anyone else” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:4 u7tc Her prophets are insolent and treasonous men 0 Alternate translation: “Her prophets do not listen to anyone and cannot be trusted” 3:4 q96w have profaned what is holy 0 Alternate translation: “have treated holy things with disrespect” 3:4 xm2b have done violence to the law 0 Alternate translation: “have broken the law” -3:5 ine1 0 # General Information:\n\nIn verses 3:1-5, Zephaniah speaks Yahweh’s message of judgment to the sinful people of Jerusalem. +3:5 ine1 0 # General Information:\n\nIn verses 3:1–5, Zephaniah speaks Yahweh’s message of judgment to the sinful people of Jerusalem. 3:5 a3p2 rc://*/ta/man/translate/figs-parallelism Yahweh is righteous … He can do no wrong 0 These two phrases mean the same thing, and emphasize Yahweh’s righteousness even among the wicked people in Jerusalem. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 3:5 z4ht in her midst 0 Alternate translation: “among them” 3:5 fe75 rc://*/ta/man/translate/figs-idiom Morning by morning 0 This idiom means “Every day” or “Day after day.” (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:5 cvu6 rc://*/ta/man/translate/figs-metaphor he will dispense his justice 0 Yahweh’s just treatment of every person is spoken of as if he was handing out a commodity. Alternate translation: “he will treat people justly” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:5 dm1b rc://*/ta/man/translate/figs-litotes It will not be hidden in the light 0 This uses a negative statement to emphasize the positive truth that Yahweh’s justice is always visible. Alternate translation: “His justice is clearly shown to all” (See: [[rc://*/ta/man/translate/figs-litotes]]) 3:5 dwk9 know no shame 0 Alternate translation: “are not ashamed” -3:6 t3em rc://*/ta/man/translate/figs-explicit 0 # General Information:\n\nIn verses 3:6-7, Yahweh rebukes the people of Jerusalem because they did not learn from how he judged other sinful cities. It may be helpful to add “Yahweh says this:” to the beginning of verse 6 to make this explicit. (See: [[rc://*/ta/man/translate/figs-explicit]]) +3:6 t3em rc://*/ta/man/translate/figs-explicit 0 # General Information:\n\nIn verses 3:6–7, Yahweh rebukes the people of Jerusalem because they did not learn from how he judged other sinful cities. It may be helpful to add “Yahweh says this:” to the beginning of verse 6 to make this explicit. (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:6 ie5c rc://*/ta/man/translate/figs-parallelism I have made their streets ruins, so that no one passes over them. Their cities are destroyed so that there is no man inhabiting them 0 These two sentences express the same idea in two different ways in order to emphasize the complete destruction of the cities. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 3:6 y9qd no one passes over them 0 Alternate translation: “no one walks on them” 3:6 asi4 there is no man inhabiting them 0 This can be stated in positive form. Alternate translation: “all the people are dead” @@ -143,22 +143,22 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 3:8 q1ml rc://*/ta/man/translate/figs-doublet my anger—all of my burning wrath 0 The words “anger” and “burning wrath” mean basically the same thing and emphasize the intensity of Yahweh’s anger. Alternate translation: “my very fierce wrath” (See: [[rc://*/ta/man/translate/figs-doublet]]) 3:8 ge59 rc://*/ta/man/translate/figs-activepassive in the fire of my jealousy all the earth will be consumed 0 This phrase can be stated in active form. Alternate translation: “the fire of my jealousy will devour all the land” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 3:8 hc95 rc://*/ta/man/translate/figs-metaphor in the fire of my jealousy … consumed 0 Yahweh’s jealousy is here spoken of as if it were fire that could consume something. This can be stated as a simile. Alternate translation: “my jealousy will consume all the earth as a fire” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-simile]]) -3:9 cs8h 0 # General Information:\n\nIn verses 3:9-10, Yahweh says that he will renew the Gentiles after the judgment. +3:9 cs8h 0 # General Information:\n\nIn verses 3:9–10, Yahweh says that he will renew the Gentiles after the judgment. 3:9 la62 rc://*/ta/man/translate/figs-metonymy I will purify the lips of the peoples 0 Here “lips” refers to the ability to speak. Alternate translation: “I will cause the peoples to speak what is right” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:9 k8y7 rc://*/ta/man/translate/figs-idiom call upon the name of Yahweh 0 This is an idiom that means they worship Yahweh. Alternate translation: “worship Yahweh” (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:9 f339 rc://*/ta/man/translate/figs-idiom serve him shoulder to shoulder 0 Here “shoulder to shoulder” is an idiom that means “side by side.” (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:10 zs4q beyond the river of Cush 0 This may refer to the area where Sudan is located today. -3:11 hvk2 0 # General Information:\n\nIn verses 3:11-13, Yahweh encourages the remnant of Israel who survive the judgment. +3:11 hvk2 0 # General Information:\n\nIn verses 3:11–13, Yahweh encourages the remnant of Israel who survive the judgment. 3:11 ryq3 In that day … at that time 0 “When that happens … at that time.” These phrases here refer to the time of peace and restoration that immediately follows the day of Yahweh. 3:11 xcx2 rc://*/ta/man/translate/figs-activepassive will not be put to shame for all your deeds 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “will no longer be ashamed of all your deeds” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 3:11 y6pj those who celebrated your pride 0 Alternate translation: “all the people who are very proud” -3:12 q74i 0 # General Information:\n\nIn verses 3:11-13, Yahweh encourages the remnant of Israel who survive the judgment. +3:12 q74i 0 # General Information:\n\nIn verses 3:11–13, Yahweh encourages the remnant of Israel who survive the judgment. 3:12 c1gc rc://*/ta/man/translate/figs-metaphor they will find refuge in the name of Yahweh 0 Yahweh’s protection of this remnant is spoke of as if he was a refuge or a fortress. Here “name of Yahweh” refers to his person. Alternate translation: “they will come to Yahweh and he will help them” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]]) 3:13 y163 The remnant of Israel 0 This refers to the “lowly and poor people” of [Zephaniah 3:12](../03/12.md). 3:13 b2m7 commit injustice 0 Alternate translation: “do unjust things” 3:13 ja4i rc://*/ta/man/translate/figs-activepassive no deceitful tongue will be found in their mouth 0 Here “tongue … in their mouth” represents the things that the tongue enables the mouth to speak. They can be stated in active form. Alternate translation: “none of them will speak deceitful things” or “they will not say deceitful things” (See: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-metonymy]]) 3:13 pe7k rc://*/ta/man/translate/figs-metaphor they will graze and lie down 0 Yahweh speaks of his provision for the people of Israel as if they are a flock of sheep that grazes and rests in safety. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -3:14 d65d 0 # General Information:\n\nIn verses 3:14-20, Zephaniah tells the remnant of Israel who survived the judgment that they should rejoice. +3:14 d65d 0 # General Information:\n\nIn verses 3:14–20, Zephaniah tells the remnant of Israel who survived the judgment that they should rejoice. 3:14 d6q3 rc://*/ta/man/translate/figs-idiom daughter of Zion … daughter of Jerusalem 0 Here “daughter” refers to all the people who lived in the city. (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:14 x7wg rc://*/ta/man/translate/figs-doublet Be glad and rejoice 0 These two phrases mean the same thing and emphasize how happy they should be. Alternate translation: “Be very happy” (See: [[rc://*/ta/man/translate/figs-doublet]]) 3:14 qj83 rc://*/ta/man/translate/figs-metonymy with all your heart 0 Here “heart” refers to the inner being of a person. Alternate translation: “with all your inner being” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -167,12 +167,12 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc 3:16 v9ia In that day 0 “At that time” or “When this happens.” This phrase here refers to the time of peace and restoration that immediately follows the day of Yahweh. 3:16 eh5e rc://*/ta/man/translate/figs-metonymy say to Jerusalem … Zion 0 The names of these cities here refer to the people who live in them. Alternate translation: “say to the people of Jerusalem … people of Zion” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:16 pc5c rc://*/ta/man/translate/figs-metaphor Do not let your hands falter 0 To feel weak or helpless is spoken of as if their hands became physically weak. Here “hands” represents the whole person. Alternate translation: “Do not become weak” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-synecdoche]]) -3:17 w8tr 0 # General Information:\n\nIn verses 3:14-20, Zephaniah tells the remnant of Israel who survived the judgment that they should rejoice. +3:17 w8tr 0 # General Information:\n\nIn verses 3:14–20, Zephaniah tells the remnant of Israel who survived the judgment that they should rejoice. 3:17 g95f rc://*/ta/man/translate/figs-metaphor a mighty one to save you 0 “he is mighty and will save you.” Yahweh is spoken of as a mighty warrior. Alternate translation: “he is a mighty warrior and will give you victory” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:17 gk13 rc://*/ta/man/translate/figs-parallelism He will celebrate over you with joy … he will be glad over you with a shout for joy 0 These two phrases mean the same thing and are repeated to emphasize Yahweh’s joy that the remnant is restored to him. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 3:17 h9ek he will be silent over you in his love 0 This could mean: (1) “he will quiet you by his love for you” or (2) “he will renew you because he loves you.” 3:18 i4ff rc://*/ta/man/translate/figs-metaphor no longer bear any shame for it 0 Here shame is spoken of as if it was a heavy thing that a person had to carry. Alternate translation: “no longer be ashamed because of it” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -3:19 ih9r 0 # General Information:\n\nIn verses 3:19-20, Yahweh speaks directly to the remnant of Israel who survived the judgment and tells them that they should rejoice. +3:19 ih9r 0 # General Information:\n\nIn verses 3:19–20, Yahweh speaks directly to the remnant of Israel who survived the judgment and tells them that they should rejoice. 3:19 f6zj Behold 0 This tells the reader to pay special attention to what follows. Alternate translation: “Look” or “Pay attention” 3:19 l1m4 rc://*/ta/man/translate/figs-explicit I am about to deal with all your oppressors 0 It is understood that “deal with” means to punish the oppressors. This can be stated explicitly. Alternate translation: “I will severely punish all those who oppressed you” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:19 qc78 rc://*/ta/man/translate/figs-metaphor I will rescue the lame and gather up the outcast 0 Here the Israelites who suffered in exile are spoken of as if they were lame and outcast sheep. This can be stated as a simile. Alternate translation: “I will rescue and bring together the remnant of Israel who are like lame and outcast sheep” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-simile]])