See in Reader
Replaced hyphens in all verse ranges with en-dashes (Step 1)
This commit is contained in:
Larry Sallee
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tn_1CH.tsv
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tn_1CH.tsv
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Reference ID Tags SupportReference Quote Occurrence Note
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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.
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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.
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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.
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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]])
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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]])
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@ -213,7 +213,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro
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4:14 zl11 craftsmen 0 people skilled at making or building things
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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]])
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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]])
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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]])
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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]])
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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]])
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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.
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4:17 j2pg Bithiah 0 This is the name of a woman.
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@ -415,10 +415,10 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro
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6:77 abl1 Merari’s 0 Translate “Merari” as in [1 Chronicles 6:1](../06/01.md).
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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]])
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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).
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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]])
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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]])
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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]])
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6:78 ne49 rc://*/ta/man/translate/translate-names Bezer … Jahzah 0 These are names of towns. (See: [[rc://*/ta/man/translate/translate-names]])
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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]])
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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]])
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6:79 b6af rc://*/ta/man/translate/translate-names Kedemoth … Mephaath 0 These are names of towns. (See: [[rc://*/ta/man/translate/translate-names]])
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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]])
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6:80 d6jk rc://*/ta/man/translate/translate-names Ramoth … Mahanaim 0 These are names of towns. (See: [[rc://*/ta/man/translate/translate-names]])
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@ -518,20 +518,20 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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8:28 exc7 fathers’ houses 0 extended families, people related to each other who usually lived in different houses, what the UST calls “clans”
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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]])
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@ -637,7 +637,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro
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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]])
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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]])
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10:7 is1q they had fled 0 Alternate translation: “the Israelite soldiers had fled”
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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.
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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.
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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.
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10:8 rqm7 to strip the dead 0 Alternate translation: “to take everything of value off of the dead bodies”
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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]])
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@ -886,7 +886,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro
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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]])
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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]])
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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]])
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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]])
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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]])
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15:13 ld8i You did not carry it 0 Alternate translation: “You did not carry the ark”
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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]])
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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]])
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@ -918,7 +918,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro
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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”
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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]])
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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]])
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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.
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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.
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16:1 p8df 0 # General Information:\n\nThe word “they” in these verses refers to the priests and Levites.
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16:1 p6yr before God 0 Alternate translation: “to God”
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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]])
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@ -1040,7 +1040,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro
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17:12 n2wd Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues describing his promises to King David through the prophet Nathan.
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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]])
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17:13 x7rm Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues describing his promises to King David through the prophet Nathan.
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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.
|
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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]])
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17:14 c3xe Connecting Statement: 0 # Connecting Statement:\n\nYahweh finishes describing his promises to King David through the prophet Nathan.
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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]])
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@ -1163,7 +1163,7 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro
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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]])
|
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19:14 eel3 advanced to the battle 0 Alternate translation: “moved forward to the battle” or “approached the enemy soldiers in the battle”
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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.
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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.
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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.
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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]])
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19:16 jj4u sent for reinforcements 0 Alternate translation: “requested more soliders”
|
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19:16 c1n9 rc://*/ta/man/translate/translate-names Shophak … Hadadezer 0 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]])
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@ -1266,8 +1266,8 @@ front:intro fa9l 0 # Introduction to 1 Chronicles\n\n## Part 1: General Intro
|
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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]])
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21:27 ccx4 sheath 0 cover for a sword or knife
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21:28 hsc2 Ornan 0 Translate his name as in [1 Chronicles 21:15](../21/15.md).
|
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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”
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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]])
|
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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.
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@ -2174,7 +2174,7 @@ front:intro e8ey 0 # Introduction to 1 Corinthians\n\n## Part 1: General Intr
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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]])
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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]])
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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]])
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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]])
|
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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]])
|
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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]])
|
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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]])
|
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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]])
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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.
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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]])
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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.
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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]])
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1:1 pwg1 covered him with blankets 0 They put many blankets on King David to try to keep him warm.
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||||
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]].)
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1:3 f51x So they searched 0 Alternate translation: “So the king’s servants searched”
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@ -171,7 +171,7 @@ front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introducti
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2:45 r843 0 # General Information:\n\nKing Solomon orders Shimei to be put to death.
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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]])
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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]])
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||||
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]])
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||||
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]])
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||||
3:1 h2l6 0 # General Information:\n\nSolomon marries an Egyptian.
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||||
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.
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@ -722,7 +722,7 @@ front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introducti
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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]])
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||||
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]])
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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]])
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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]])
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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]])
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@ -840,7 +840,7 @@ front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introducti
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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]])
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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]])
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12:33 uh1v in the month he had planned in his own mind 0 Alternate translation: “in the month that he had determined”
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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]])
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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]])
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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]])
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13:1 gc3y A man of God 0 This is another title for a prophet. Alternate translation: “A prophet”
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13:1 zw3a came out of Judah 0 Alternate translation: “came from Judah”
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@ -897,7 +897,7 @@ front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introducti
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13:34 u16a This matter 0 This phrase refers to Jeroboam’s setting up shrines and appointing priests.
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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]])
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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]])
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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]])
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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]])
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14:2 qek9 disguise yourself 0 Alternate translation: “change how you appear to others”
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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]])
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14:5 gqa2 Look, the wife of Jeroboam 0 Here the word “Look” means “pay attention.”
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@ -22,7 +22,7 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti
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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]])
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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]])
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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]])
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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.
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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.
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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]])
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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]])
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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]])
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@ -251,7 +251,7 @@ front:intro jp2y 0 # Introduction to 1 Thessalonians\n\n## Part 1: General In
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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]])
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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]])
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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]])
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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]])
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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]])
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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)
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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]])
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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]])
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Reference ID Tags SupportReference Quote Occurrence Note
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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.
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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]])
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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.
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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]])
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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]])
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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.
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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]])
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@ -39,7 +39,7 @@ front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Intro
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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]])
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1:17 in3k rc://*/ta/man/translate/translate-numbers six hundred 0 “600” (See: [[rc://*/ta/man/translate/translate-numbers]])
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1:17 zs9z exported 0 to send something out of one country into another
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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]])
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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]])
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2:1 k3yv Now 0 This marks a new part of the story.
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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]])
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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”
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@ -493,7 +493,7 @@ front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Intro
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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.
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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10:3 muy4 they sent and called him 0 Alternate translation: “the men of Israel sent for Jeroboam”
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@ -651,7 +651,7 @@ front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Intro
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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]])
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13:22 n2y7 his behavior, and words 0 Alternate translation: “his behavior, and his sayings” or “his behavior, and the things that he said”
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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]])
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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]])
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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]])
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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]])
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14:1 y47c they buried him 0 Alternate translation: “people buried him”
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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]])
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@ -1358,7 +1358,7 @@ front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Intro
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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]])
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28:27 db2g they buried him 0 Alternate translation: “people buried him”
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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]])
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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]])
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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]])
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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]])
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29:1 r1vb rc://*/ta/man/translate/translate-names Abijah 0 This is a woman’s name. (See: [[rc://*/ta/man/translate/translate-names]])
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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]])
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@ -1618,7 +1618,7 @@ front:intro mtv8 0 # Introduction to 2 Chronicles\n\n## Part 1: General Intro
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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]])
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33:24 ii8t conspired against him 0 Alternate translation: “planned in secret to kill him”
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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]])
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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]])
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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]])
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34:1 ek19 rc://*/ta/man/translate/translate-numbers thirty-one years 0 “31 years” (See: [[rc://*/ta/man/translate/translate-numbers]])
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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]])
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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]])
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@ -1,5 +1,5 @@
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Reference ID Tags SupportReference Quote Occurrence Note
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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.
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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.
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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]])
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1:1 ip77 Moab rebelled 0 Alternate translation: “The people who lived in Moab rebelled”
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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]])
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@ -142,7 +142,7 @@ front:intro nv2v 0 # Introduction to 2 Kings\n\n## Part 1: General Introducti
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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.
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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]])
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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]])
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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.
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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.
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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]])
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4:1 iu5k Your servant my husband 0 Alternate translation: “My husband, who was your servant”
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4:1 s3r1 creditor 0 person who lends other people money
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@ -1284,7 +1284,7 @@ front:intro nv2v 0 # Introduction to 2 Kings\n\n## Part 1: General Introducti
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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).
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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]])
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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]])
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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]])
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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]])
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22:1 gp47 rc://*/ta/man/translate/translate-numbers thirty-one years 0 “31 years” (See: [[rc://*/ta/man/translate/translate-numbers]])
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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]])
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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]])
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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)).
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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]])
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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)).
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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]])
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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]])
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1:2 vci9 rc://*/ta/man/translate/translate-ordinal On the third day 0 “After three days” (See: [[rc://*/ta/man/translate/translate-ordinal]])
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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]])
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@ -101,7 +101,7 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct
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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]])
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2:32 e5xq took up Asahel 0 Alternate translation: “carried Asahel’s body with them”
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2:32 pzw9 the day dawned on them at Hebron 0 Alternate translation: “they arrived at Hebron by dawn the next morning”
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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.
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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.
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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]])
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3:1 u6f1 house 0 Here “house” is used to mean “supporters.”
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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]])
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@ -182,7 +182,7 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct
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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]])
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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]])
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3:39 bw2y are too brutal 0 Alternate translation: “are too much like animals” or “are too violent”
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -327,7 +327,7 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct
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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]])
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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]])
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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]])
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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.
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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.
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7:15 hg5v 0 # General Information:\n\nYahweh finishes describing his promises to King David through the prophet Nathan.
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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]])
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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]])
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@ -1218,7 +1218,7 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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.
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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]])
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@ -1305,9 +1305,9 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct
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22:50 r7zu 0 # General Information:\n\nDavid concludes his song to Yahweh.
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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]])
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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)
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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]]).
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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]]).
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23:1 jk1i Now 0 This marks the beginning of a new section of the book.
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||||
23:1 lw9i these are the last words 0 This refers to what David will say in 2 Samuel 23:2-7.
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||||
23:1 lw9i these are the last words 0 This refers to what David will say in 2 Samuel 23:2–7.
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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]])
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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]])
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23:1 khe9 psalmist 0 This is a person who writes psalms or songs.
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@ -1333,7 +1333,7 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct
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23:11 kv12 a field of lentils 0 Alternate translation: “a field where someone had planted lentils”
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23:11 t6zi rc://*/ta/man/translate/translate-unknown lentils 0 a flat seed, eaten like beans (See: [[rc://*/ta/man/translate/translate-unknown]])
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23:11 dqs9 the army fled 0 Alternate translation: “the Israelite army ran away”
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23:13 jyy8 Three of the thirty 0 These are not the same three soldiers mentioned in [2 Samuel 23:8-12](./08.md).
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||||
23:13 jyy8 Three of the thirty 0 These are not the same three soldiers mentioned in [2 Samuel 23:8–12](./08.md).
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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]])
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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]])
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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).
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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.
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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.
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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]])
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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]])
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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]])
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@ -122,11 +122,11 @@ front:intro ih42 0 # Introduction to Amos\n\n## Part 1: General Introduction\
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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”
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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]])
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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]])
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5:26 q6vz Kaiwan 0 Some versions write this as “Kiyyun.”
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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.
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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.
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6:1 psf7 who are at ease 0 “who feel safe.” The people are comfortable and not concerned that God will judge them.
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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?’”
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6:10 v4gf cremate 0 to burn a dead body
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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.
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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.
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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]])
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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”
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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]])
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@ -382,7 +382,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd
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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).
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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”
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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]])
|
||||
|
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@ -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]])
|
||||
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@ -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”
|
||||
|
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@ -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”
|
||||
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@ -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]])
|
||||
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@ -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]])
|
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33:2 d9h2 upon them 0 Alternate translation: “upon the people of Israel”
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@ -398,7 +398,7 @@ front:intro e3di 0 # Introduction to Ephesians\n\n## Part 1: General Introduc
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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]])
|
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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]])
|
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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.
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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]])
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@ -248,7 +248,7 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio
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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”
|
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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]])
|
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@ -303,7 +303,7 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio
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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]])
|
||||
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@ -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”
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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]])
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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]])
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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]])
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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]])
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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]])
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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”
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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]])
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9:29 acq9 וַ֠תִּכְתֹּב & אֶת־כָּל־תֹּ֑קֶף 1 Alternate translation: “using her royal authority” or “using the authority that she had as queen”
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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]])
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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]])
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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]])
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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]])
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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]])
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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.”
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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.”
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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]])
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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]])
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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]])
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@ -511,7 +511,7 @@ front:intro wb5b 0 # Introduction to Ezekiel\n\n## Part 1: General Introducti
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10:4 d8gh The glory of Yahweh 0 See how you translated this in [Ezekiel 1:28](../01/28.md).
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10:4 e2tx It filled 0 the glory of Yahweh filled
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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.
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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.
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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.
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10:6 hkd5 the man dressed in linen 0 Translate “linen” as in [Ezekiel 9:1](../09/01.md).
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10:6 ge4b beside a wheel 0 Translate “wheel” as in [Ezekiel 1:15](../01/15.md).
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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”
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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.
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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.
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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.
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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]])
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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]])
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@ -534,7 +534,7 @@ front:intro fa5r 0 # Introduction to Ezra\n\n## Part 1: General Introduction\
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -1032,7 +1032,7 @@ front:intro fa5r 0 # Introduction to Ezra\n\n## Part 1: General Introduction\
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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.
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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.
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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.
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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.
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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]])
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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.
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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]])
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@ -45,9 +45,9 @@ front:intro g1ir 0 # Introduction to Habakkuk\n\n## Part 1: General Introduct
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1:15 h1ey fishhook … fishnet … dragnet 0 tools used to catch fish
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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2:1 s5ad to see what he will say to me 0 Alternate translation: “to see what Yahweh will say to me”
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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]])
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@ -116,7 +116,7 @@ front:intro g1ir 0 # Introduction to Habakkuk\n\n## Part 1: General Introduct
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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.”
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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]])
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@ -30,7 +30,7 @@ front:intro hz6m 0 # Introduction to Haggai\n\n## Part 1: General Introductio
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1:14 iax3 remnant 0 people who were still alive after being captive in Babylon and had returned to Jerusalem
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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10
tn_HOS.tsv
10
tn_HOS.tsv
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Reference ID Tags SupportReference Quote Occurrence Note
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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]])
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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.
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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.
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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]])
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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]])
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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]])
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@ -22,7 +22,7 @@ front:intro k6lu 0 # Introduction to Hosea\n\n## Part 1: General Introduction
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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]])
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1:11 t1bm go up from the land 0 This expression might refer to the land where the people of Israel were in captivity.
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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]])
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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]])
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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]])
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2:1 qq88 Connecting Statement: 0 # Connecting Statement:\n\nYahweh is speaking to Hosea.
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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]])
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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]])
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@ -179,7 +179,7 @@ front:intro k6lu 0 # Introduction to Hosea\n\n## Part 1: General Introduction
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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]])
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5:15 gc86 I will go and return to my place 0 Yahweh will leave his rebellious people.
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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]])
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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]])
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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]])
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6:1 a6ue Connecting Statement: 0 # Connecting Statement:\n\nThe people of Israel confess their need to repent.
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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]])
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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]])
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@ -300,7 +300,7 @@ front:intro k6lu 0 # Introduction to Hosea\n\n## Part 1: General Introduction
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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]])
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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]])
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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]])
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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.
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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.
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9:10 hd75 0 # General Information:\n\nYahweh is speaking.
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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.
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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]])
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@ -341,7 +341,7 @@ front:intro k6lu 0 # Introduction to Hosea\n\n## Part 1: General Introduction
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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]])
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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]])
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10:9 qgp5 0 # General Information:\n\nYahweh is speaking.
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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).
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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).
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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]])
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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]])
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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]])
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68
tn_ISA.tsv
68
tn_ISA.tsv
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@ -1,6 +1,6 @@
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Reference ID Tags SupportReference Quote Occurrence Note
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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]])
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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]])
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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]])
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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]])
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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”
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1:1 zfq5 rc://*/ta/man/translate/translate-names Amoz 0 Amoz was the father of Isaiah. (See: [[rc://*/ta/man/translate/translate-names]])
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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]])
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@ -114,7 +114,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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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.
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1:31 lq77 tinder 0 dry material that burns easily
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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]])
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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]])
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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]])
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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]])
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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]])
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2:2 dw9n in the last days 0 Alternate translation: “in the future”
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@ -153,7 +153,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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2:9 gq1x The people 0 human beings, as opposed to animals
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2:9 vjx5 individuals 0 Alternate translation: “each person”
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@ -171,7 +171,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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.
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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.
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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]])
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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]])
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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]])
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@ -196,7 +196,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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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]])
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2:22 thr5 nostrils 0 the holes in the nose through which people breathe
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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]])
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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]])
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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]])
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3:1 li2r See 0 The word “see” here adds emphasis to what follows. It can also be translated as “Listen” or “Indeed.”
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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]])
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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]])
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@ -354,7 +354,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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5:23 zv59 acquit the wicked 0 Alternate translation: “declare guilty people innocent”
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5:23 x4u8 deprive the innocent of his rights 0 Alternate translation: “do not treat innocent people fairly”
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5:24 c3qz tongue of fire 0 Alternate translation: “flame of fire” or “flame”
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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]])
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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]])
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5:24 ngz1 stubble 0 The dry pieces of plants that are left in the ground after the stalks have been cut.
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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]])
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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]])
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@ -380,7 +380,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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5:29 ixb3 with none to rescue 0 Alternate translation: “and no one will be able to save them”
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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.
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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]])
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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]])
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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]])
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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]])
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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.
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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.
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@ -422,7 +422,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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6:13 h3vb rc://*/ta/man/translate/translate-unknown terebinth 0 a kind of oak tree (See: [[rc://*/ta/man/translate/translate-unknown]])
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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.
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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]])
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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.
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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.
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||||
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”
|
||||
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@ -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]])
|
||||
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@ -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.
|
||||
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|
@ -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
|
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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]])
|
||||
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|
@ -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]])
|
||||
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|
@ -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]])
|
||||
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|
@ -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]])
|
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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)).
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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]])
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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]])
|
||||
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@ -2308,7 +2308,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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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]])
|
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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.
|
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42:1 e7j9 Behold, my servant 0 Alternate translation: “Look, my servant” or “Here is my servant”
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42:1 d5ej in him I take delight 0 Alternate translation: “with whom I am very happy”
|
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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]])
|
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@ -2401,7 +2401,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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43:19 y1sp Look 0 This word is used to draw attention to the important information that follows. Alternate translation: “Listen” or “Pay attention”
|
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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]])
|
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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]])
|
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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.
|
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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]])
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43:24 t4mh burdened me with your sins 0 Alternate translation: “troubled me with your sins”
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@ -2633,7 +2633,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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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]])
|
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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]])
|
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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.
|
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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]])
|
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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.
|
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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]])
|
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@ -2691,7 +2691,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -3288,7 +3288,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio
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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”
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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]])
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65:25 pu4h holy mountain 0 See how you translated this in [Isaiah 11:9](../11/09.md).
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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]])
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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]])
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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]])
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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]])
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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]])
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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.
|
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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.
|
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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.
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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.
|
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@ -100,14 +100,14 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
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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]])
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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.
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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]])
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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]])
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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]])
|
||||
|
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@ -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”
|
||||
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@ -888,7 +888,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
|
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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]])
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tn_JER.tsv
84
tn_JER.tsv
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@ -1,6 +1,6 @@
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Reference ID Tags SupportReference Quote Occurrence Note
|
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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]])
|
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@ -57,7 +57,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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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]])
|
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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”
|
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2:2 mz95 I have called to mind on your behalf 0 Alternate translation: “I remember about you”
|
||||
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@ -172,7 +172,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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2:37 e943 You will also go out from there 0 Alternate translation: “You will go out from Egypt”
|
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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]])
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@ -239,7 +239,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
|
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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]])
|
||||
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@ -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]])
|
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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”
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@ -366,7 +366,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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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]])
|
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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]])
|
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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”
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||||
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]])
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@ -441,7 +441,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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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]])
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||||
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]])
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||||
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]])
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||||
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.
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||||
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@ -560,7 +560,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
|
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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]])
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||||
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]])
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||||
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.
|
||||
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@ -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]])
|
||||
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|
@ -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]])
|
||||
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@ -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]])
|
||||
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@ -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]])
|
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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]])
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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]])
|
||||
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|
@ -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]])
|
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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]])
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18:2 ww5x the potter’s house 0 “the workshop of the potter.” A potter is someone who makes pots from clay.
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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.
|
||||
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|
@ -1411,7 +1411,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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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]])
|
||||
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@ -1459,7 +1459,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
|
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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]])
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||||
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]])
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21:1 ur9x Pashhur 0 This is not the same Pashhur that was mentioned in [Jeremiah 20:1](../20/01.md).
|
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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]])
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||||
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@ -1507,7 +1507,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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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]])
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||||
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]])
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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]])
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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]])
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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]])
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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.
|
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22:1 qfg5 proclaim this word 0 Alternate translation: “proclaim this message”
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||||
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]])
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@ -1583,8 +1583,8 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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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]])
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||||
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]])
|
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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]])
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||||
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.”
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||||
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]])
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||||
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]])
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||||
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]])
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||||
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]])
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||||
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@ -1612,7 +1612,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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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]])
|
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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]])
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||||
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]])
|
||||
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@ -1655,7 +1655,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
|
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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]])
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||||
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@ -1682,7 +1682,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
|
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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]])
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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]])
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@ -2920,7 +2920,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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47:6 hg5n scabbard 0 This is the case used to protect the blade of a sword.
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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]])
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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]])
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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]])
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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]])
|
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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]])
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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]])
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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).
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@ -2956,7 +2956,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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48:12 mt13 So see, the days are coming 0 Alternate translation: “Listen carefully because there will be a time”
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -3051,7 +3051,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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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).
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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]])
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48:47 i5t1 The judgment on Moab ends here 0 Alternate translation: “That is the end of what Jeremiah prophesied about Moab”
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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]])
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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]])
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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]]
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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).
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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]])
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@ -3183,7 +3183,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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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]])
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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]])
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49:39 s61m in later days 0 Alternate translation: “in the future”
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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]])
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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]])
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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]]
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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]])
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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]])
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@ -3361,7 +3361,7 @@ front:intro l3xj 0 # Introduction to Jeremiah\n\n## Part 1: General Introduct
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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]])
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50:46 sue1 distress 0 pain or unhappiness
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50:46 y112 their shout of distress 0 Alternate translation: “their shout of pain”
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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]])
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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]])
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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]])
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51:1 mgs4 See 0 This draws attention to what is said next. Alternate translation: “Listen carefully” or “Pay attention”
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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.
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@ -156,7 +156,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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1:39 k5m2 μένει 1 See how you translated this phrase in the previous verse.
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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]])
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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”
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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.
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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.
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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]])
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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”
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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]])
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@ -246,7 +246,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -692,7 +692,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -1325,7 +1325,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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]])
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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.
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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]])
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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]])
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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).
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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]])
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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]])
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@ -1574,7 +1574,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -1590,7 +1590,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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).
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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”
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -1719,7 +1719,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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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”
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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]])
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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]])
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@ -1767,7 +1767,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -2212,7 +2212,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -2432,7 +2432,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -2559,7 +2559,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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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”
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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]])
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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]])
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@ -2573,7 +2573,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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.
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -2646,7 +2646,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General
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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]])
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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]])
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21:23 qxqr ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ 1 See how you translated this sentence in the previous verse.
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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]])
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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]])
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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]])
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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]])
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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]])
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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.
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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]])
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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]])
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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]])
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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]])
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1:1 qj15 one who feared God 0 Alternate translation: “one who honored God”
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@ -421,16 +421,16 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n
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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]])
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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]])
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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]])
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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).
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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).
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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]])
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8:11 ig9q papyrus 0 a tall reed-like plant that grows in shallow water
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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).
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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).
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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]])
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8:12 ugh5 wither 0 Alternate translation: “dry up”
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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).
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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).
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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]])
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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”
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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.
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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]])
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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.
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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.
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40:1 jlf1 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job.
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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]])
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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]])
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@ -2466,7 +2466,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n
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41:34 b5cm He sees everything that is proud 0 Alternate translation: “He is very, very proud”
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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]])
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41:34 n88z He … he 0 Leviathan
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -216,7 +216,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio
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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]])
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7:10 ev1w 0 # General Information:\n\nYahweh tells Joshua why Israel is cursed.
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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]])
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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”
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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”
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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]])
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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]])
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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]])
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@ -307,7 +307,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio
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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]])
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9:26 gy9c לָהֶ֖ם 1 The word “them” here refers to the Gibeonites.
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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.
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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]])
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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]])
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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.
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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]])
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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]])
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@ -388,7 +388,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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.
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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.
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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]])
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12:1 fe2c וְאֵ֣לֶּה׀ מַלְכֵ֣י 1 This refers to the list of kings that continues through verse 24.
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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]])
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@ -821,7 +821,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio
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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]])
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22:33 h5hk לְשַׁחֵת֙ אֶת־הָאָ֔רֶץ 1 Alternate translation: “destroy everything in the land”
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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]])
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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]])
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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]])
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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]])
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23:4 t22f הַיַּרְדֵּ֗ן 1 This is a short name for the Jordan River.
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23:4 bf99 מְב֥וֹא הַשָּֽׁמֶשׁ 1 This indicates the direction of the setting sun.
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@ -1,5 +1,5 @@
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Reference ID Tags SupportReference Quote Occurrence Note
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -299,7 +299,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -1046,7 +1046,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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12:43 q124 ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md).
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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]])
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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]])
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@ -1137,7 +1137,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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.
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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.
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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.
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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]])
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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]])
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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.
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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.
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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.
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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]])
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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]])
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@ -92,7 +92,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -390,7 +390,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct
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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]])
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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!”
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -614,7 +614,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct
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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]])
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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]])
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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”
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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.
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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.
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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]])
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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]])
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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]])
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@ -1468,7 +1468,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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11:22 l3ba וּפְקִ֤יד הַלְוִיִּם֙ בִּיר֣וּשָׁלִַ֔ם 1 Alternate translation: “the supervisor of the Levites who settled in Jerusalem”
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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.
|
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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.
|
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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.
|
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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.
|
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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.
|
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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]])
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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]])
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@ -244,9 +244,9 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
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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]])
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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).
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4:31 xm2u This is their responsibility 0 Alternate translation: “This” refers to what Yahweh says next.
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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).
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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).
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4:32 zbw9 their sockets, pegs, and their ropes, with all their hardware 0 Here “their” refers to the posts of the court.
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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).
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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).
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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”
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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]])
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4:33 a955 Ithamar 0 See how you translated this man’s name in [Numbers 1:2](../01/02.md).
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@ -767,7 +767,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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12:2 aac3 Now Yahweh heard 0 The word “Now” hear draws attention to the important point that follows.
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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]])
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@ -874,7 +874,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
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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”
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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.
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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]])
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15:1 kit4 0 # General Information:\n\nNumbers 15:1-32 tells what God told Moses to tell the people of Israel.
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||||
15:1 kit4 0 # General Information:\n\nNumbers 15:1–32 tells what God told Moses to tell the people of Israel.
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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]])
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15:4 x238 a burnt offering 0 This refers to the offerings spoken of in [Numbers 15:3](../15/03.md).
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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]])
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@ -1115,7 +1115,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
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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]])
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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]])
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20:29 lcr9 rc://*/ta/man/translate/translate-numbers thirty days 0 Alternate translation: “30 days” (See: [[rc://*/ta/man/translate/translate-numbers]])
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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]])
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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]])
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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]])
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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]])
|
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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]])
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@ -1201,7 +1201,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
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22:9 nfd7 God came to Balaam 0 Alternate translation: “God appeared to Balaam”
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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]])
|
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22:10 lm86 Balak … Zippor 0 These are the names of men. See how you translated these in [Numbers 22:2](../22/02.md).
|
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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).
|
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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).
|
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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]])
|
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22:13 h8t7 Balak 0 This is the name of a man. See how you translated this in [Numbers 22:2](../22/02.md).
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@ -1242,7 +1242,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
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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]])
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22:40 e9l3 some meat 0 Alternate translation: “some of the meat from the sacrifices”
|
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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.
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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]])
|
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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”
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@ -1285,7 +1285,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
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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]])
|
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24:2 vd4a Spirit of God came on him 0 This mean’s God’s Spirit took control of him to prophesy.
|
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@ -1372,7 +1372,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
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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]])
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||||
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]])
|
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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”
|
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@ -1713,7 +1713,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
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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).
|
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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”
|
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@ -1862,7 +1862,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
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|||
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]])
|
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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.
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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.
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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]])
|
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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]])
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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]])
|
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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]])
|
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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]])
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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]])
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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]])
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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]])
|
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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]])
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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]])
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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]])
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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]])
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1:2 rs3p to teach words of insight 0 Alternate translation: “to help you understand wise teachings”
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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]])
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@ -24,7 +24,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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1:10 e1wu refuse to follow them 0 Alternate translation: “refuse them” or “do not listen to them”
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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]])
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1:11 nvn9 lie in wait 0 Alternate translation: “hide and wait for the right time”
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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.
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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.
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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]])
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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]])
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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.
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@ -43,7 +43,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -436,7 +436,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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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.
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -444,7 +444,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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8:1 k4ug raise her voice 0 Alternate translation: “speak”
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8:3 z73y the gates at the entrance into the city 0 In ancient times, cities usually had outer walls with gates in them.
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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]])
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8:4 gv2w 0 # General Information:\n\nWisdom speaks to the people in verses 4-36.
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8:4 gv2w 0 # General Information:\n\nWisdom speaks to the people in verses 4–36.
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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]])
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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]])
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8:5 er9q naive 0 inexperienced or immature
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@ -568,7 +568,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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9:18 k1fh in the depths of Sheol 0 “Sheol” refers to the world of the dead.
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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]])
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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]])
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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.
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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.
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10:2 ffz8 accumulated 0 acquired over time
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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]])
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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]])
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@ -662,8 +662,8 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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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]])
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11:30 hlz7 tree of life 0 See how you translated this in [Proverbs 3:18](../03/18.md).
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11:31 s8p9 how much more 0 Alternate translation: “even more so”
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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]])
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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.
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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]])
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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.
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12:1 r7h6 Whoever 0 Alternate translation: “Any person who”
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12:1 tz7m the one who hates correction 0 Alternate translation: “the person who does not want to be told what to do”
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12:1 nj5f is stupid 0 Alternate translation: “is foolish” or “is unwise”
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@ -1454,7 +1454,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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23:34 lxy2 mast 0 the long wooden pole to which are attached the sails of a sailing ship
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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.
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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.
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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]])
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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]])
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24:1 d1dq 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)).
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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]])
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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]])
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@ -1525,7 +1525,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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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]])
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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]])
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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]])
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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]])
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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]])
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25:2 x2ec to conceal a matter 0 Alternate translation: “to keep some things secret”
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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]])
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25:2 dg6e search it out 0 Alternate translation: “search that matter out” or “search for those things that God has concealed”
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@ -1573,7 +1573,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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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”
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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]])
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25:28 jh45 breached and without walls 0 Alternate translation: “whose walls an army has knocked down and destroyed”
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -1634,7 +1634,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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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]])
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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]])
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26:28 qp8a flattering 0 praising someone in a manner that is not sincere, or praising someone about things that are not true
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -1703,7 +1703,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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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]])
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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]])
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27:27 xjw4 nourishment 0 Alternate translation: “food”
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -1804,7 +1804,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
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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]])
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28:28 vjp8 perish 0 This could mean: (1) “go away” or (2) “fall from power” or (3) “are destroyed.”
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28:28 pd87 increase 0 This could mean: (1) “multiply” or (2) “rise to power.”
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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]])
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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]])
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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]])
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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]])
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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]])
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tn_ROM.tsv
18
tn_ROM.tsv
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@ -378,7 +378,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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.”
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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.”
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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]])
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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]])
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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]])
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@ -426,7 +426,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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.
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||||
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.
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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]])
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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]])
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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]])
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@ -488,7 +488,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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]])
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||||
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]])
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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]])
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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]])
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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]])
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@ -560,7 +560,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -603,7 +603,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio
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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]])
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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]])
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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.
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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.”
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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.”
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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]])
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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]])
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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]])
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@ -1542,7 +1542,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -1684,7 +1684,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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.
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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.
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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]])
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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]])
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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]])
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@ -1776,7 +1776,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -2652,7 +2652,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio
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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]])
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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]])
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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]])
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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”
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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”
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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]])
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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]])
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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]])
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@ -147,7 +147,7 @@ front:intro f68r 0 # Introduction to Ruth\n\n## Part 1: General Introduction\
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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]])
|
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@ -161,7 +161,7 @@ front:intro f68r 0 # Introduction to Ruth\n\n## Part 1: General Introduction\
|
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3:4 l4we וְשָׁכָ֑בְתְּ 1 **and lie down there**
|
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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**
|
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@ -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.
|
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10
tn_SNG.tsv
10
tn_SNG.tsv
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|
@ -63,7 +63,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General
|
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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).
|
||||
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@ -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
|
||||
|
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@ -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]])
|
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@ -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”
|
||||
|
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@ -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
|
||||
|
|
|
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|
46
tn_ZEC.tsv
46
tn_ZEC.tsv
|
|
@ -1,6 +1,6 @@
|
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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]])
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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]])
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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]])
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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]])
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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]])
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@ -49,7 +49,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc
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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]])
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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]])
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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”
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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.”
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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.”
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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]])
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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
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2:2 eb3u So he said to me 0 Alternate translation: “So the man with the measuring line said to me”
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@ -73,7 +73,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc
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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]])
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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]])
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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]])
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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]])
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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]])
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3:1 l2ct 0 # General Information:\n\nYahweh shows Zechariah a vision of Joshua the priest.
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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”
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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]])
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@ -115,9 +115,9 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc
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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]])
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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]])
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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.
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4:10 ym4q These seven lamps 0 This phrase refers to the lamps that Zechariah saw in [Zechariah 4:2-3](./02.md).
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4:10 ym4q These seven lamps 0 This phrase refers to the lamps that Zechariah saw in [Zechariah 4:2–3](./02.md).
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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]])
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4:11 ac36 these two olive trees 0 This refers to the olive trees that Zechariah saw in [Zechariah 4:2-3](./02.md).
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4:11 ac36 these two olive trees 0 This refers to the olive trees that Zechariah saw in [Zechariah 4:2–3](./02.md).
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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.
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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.
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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.
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@ -151,7 +151,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc
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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]])
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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]])
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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.
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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]])
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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]])
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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]])
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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”
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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]])
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@ -179,7 +179,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc
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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]])
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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]])
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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]])
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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.
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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.
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7:1 v1rz rc://*/ta/man/translate/translate-ordinal on the fourth day 0 “on day 4” (See: [[rc://*/ta/man/translate/translate-ordinal]])
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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]])
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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]])
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@ -279,7 +279,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc
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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]])
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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]])
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8:23 wc2l God is with you 0 Alternate translation: “God is with you people”
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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]])
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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]])
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9:1 gn78 This is a declaration of Yahweh’s word concerning 0 Alternate translation: “This is Yahweh’s message about”
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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]])
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9:1 xk5a Hadrak 0 The location of Hadrak is unknown today.
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@ -302,7 +302,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc
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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]])
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9:8 lp3e for now 0 Alternate translation: “For at that time”
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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]])
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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.
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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).
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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!”
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@ -314,7 +314,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc
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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.
|
||||
|
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@ -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]])
|
||||
|
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@ -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]])
|
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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]])
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@ -457,7 +457,7 @@ front:intro yx6e 0 # Introduction to Zechariah\n\n## Part 1: General Introduc
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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13:1 f3zc a spring 0 a place where water flows naturally out of the ground
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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]])
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@ -1,7 +1,7 @@
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Reference ID Tags SupportReference Quote Occurrence Note
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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.
|
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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.
|
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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]])
|
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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]])
|
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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.
|
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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]])
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@ -12,7 +12,7 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc
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1:3 zd2p man and beast 0 Alternate translation: “people and animals”
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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.
|
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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]])
|
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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.
|
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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]])
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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]])
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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]])
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@ -20,17 +20,17 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc
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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]])
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1:5 w2r8 by their king 0 See the footnote about the possible rendering of this as “by Milcom.”
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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]])
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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.
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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.
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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]])
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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]])
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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]])
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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]])
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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]])
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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.
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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]])
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1:9 gma8 On that day 0 Alternate translation: “On the day of Yahweh”
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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.
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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”
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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]])
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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]])
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1:10 mm2c Fish Gate 0 The Fish Gate was one of the gates in the Jerusalem city wall.
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1:10 bm2g wailing from the Second District 0 “Mourn loudly from the Second District.” The Second District was a newer part of Jerusalem.
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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]])
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@ -38,7 +38,7 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc
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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]])
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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.
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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]])
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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.
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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.
|
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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.
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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]])
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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]])
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@ -46,7 +46,7 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc
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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]])
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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]])
|
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1:13 nu8u an abandoned devastation 0 Alternate translation: “destroyed and abandoned”
|
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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.
|
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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.
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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]])
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1:14 ky2m the day of Yahweh 0 See how you translated this phrase in [Zephaniah 1:7](../01/07.md).
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1:14 nu8q a warrior crying bitterly 0 This could mean: (1) a soldier crying in despair or (2) a soldier’s battle cry.
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@ -57,13 +57,13 @@ front:intro l57g 0 # Introduction to Zephaniah\n\n## Part 1: General Introduc
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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]])
|
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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]])
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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]])
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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.
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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]])
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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]])
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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]])
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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]])
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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]])
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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.
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3:19 f6zj Behold 0 This tells the reader to pay special attention to what follows. Alternate translation: “Look” or “Pay attention”
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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]])
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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]])
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Reference in New Issue